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Statement of belief: “Sanctify them through thy truth: thy word is truth.” (John 17:17
KJV)
Updated 5940(?) 06 20 2026 [2010-08-31]
Dated New Testament Events
contributing towards
a better understanding
of
the timeline in the N.T.:
I.
The timing of John the Baptist’s conception and
delivery:
Luke
starts off relating the story of the beginnings of John the Baptist:
"There
was in the days of Herod, the king of
Based upon the available facts and other considerations re the timing of the 24 courses of priests
and Levites servicing the temple in Jerusalem “the course of Abia,” and thus
also Zacharias’ presence at the temple, are timed events defined as such in the
bible text (cf. e.g. Exodus 40:1–38; Leviticus 21:16–23; 1 Chronicles 24:3, 4,
5, 10, 19; 27:1–2; 2 Chronicles 5:11; 23:8; and 2 Kings
11:5.) The course of Abia is the eighth course [1 Chr. 24:10,] which is
naturally the Course of Priests beginning their service at the beginning of the
7th Sabbath of Omer, that is the Feast of Sabbaths, Hag HaShavuot,
the Day of Pentecost and continuing through the next, the 8th
Sabbath
(cf. my consideration in the abstract at the top of the
lists of courses.) From the Greek
text (cf. TLT © translation below) of Luke 1:23 it is clear that Zacharias’
ministration was prematurely concluded in accord with the Torah instructions
that no one with a blemish is to offer the bread of his God (Leviticus
21:16-23.)
Luke 1:23 (TLT)
AndG2532 it came to pass,G1096 that, in that mannerG5613 were concludedG4130 theG3588 daysG2250 of hisG846
ministrationG3009 and he departedG565 toG1519 his ownG848 house.G3624
Luke 1:23 (KJV)
AndG2532 it came to pass,G1096 that, as
soon asG5613 theG3588 daysG2250 of hisG846
ministrationG3009 were accomplished,G4130 he
departedG565 toG1519 his ownG848 house.G3624
Lev 21:21
(KJV) No man that hath a blemish of the seed of Aaron the priest
shall come nigh to offer the offerings of the LORD made by fire: he hath a
blemish; he shall not come nigh to offer the bread of his God.
Lev 21:22 (KJV) He shall eat the bread of his God, both of the
most holy, and of the holy.
Lev 21:23 (KJV)
Only he shall not go in unto the vail, nor come nigh unto the
altar, because he hath a blemish; that he profane not my sanctuaries: for I the
LORD do sanctify them.
Since, in accord with Leviticus 4:7 the service
performed by Zacharias before the altar of incense (Luke 1:9-10) could be
performed any day of the week this event could have taken place any time within
the above specified 8 day time period, even within Zacharias’ very first day of
ministration, that is, on the day of Pentecost itself. Thus, this series of
events began within 8 days of either Sivan
10 or 11 [beginning at sunset Friday May 19, 16 BCE] or else on Sivan (8 or) 9,
16 BCE [beginning at sunset of Friday June 16, 16 BCE.] Now, consider carefully these passages:
"And about those days his wife Elisabeth pulled [herself] together, and hid herself in the fifth month, saying…" Luke 1:24 (TLT.)
"And1161 after3326 those5025 days2250 his846 wife1135 Elisabeth1665 conceived,4815 (or 4900) and2532 hid4032 herself1438 five4002 months,3376 saying,3004…" Luke
In comparing the above translations please consider
carefully Strong’s #3326, 4815 (with its roots 4862 and 2983,)
and 4900 re the Greek word used in Textus Receptus, “συνελαβεν4815 (or 4900),” and the translations “conceived” vs. “pulled
[herself] together,” and also the grammatically permissible alternatives “for
five months” and “in the fifth month.”
[The fifth month in 16 BCE began either on July 7 or August 6.] Typically pregnancies begin showing in the fifth month of
pregnancy, which is also the time when quickening will occur. Thus apparently the
biblical/Hebrew calendar months coincided with the months of pregnancy of
Elisabeth. Thus also we’ll notice that Elisabeth was already pregnant
at the time when Zacharias was given the glad tidings by the angel. Consider
the following texts:
“But1161 the3588 angel32 said2036 unto4314 him,846 Fear5399 not,3361 Zacharias:2197 for1360 thy4675 prayer1162 is heard;1522 and2532 thy4675 wife1135 Elisabeth1665 shall bear1080 thee4671 a son,5207 and2532 thou shalt call2564 his846 name3686 John.2491” Luke
"But the angel said unto him, Fear
not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall deliver unto thee a son, and thou shalt
call his name John." Luke
"Now1161 Elisabeth's1665 full time5550 came4130 that she846 should be delivered;5088 and2532 she brought forth1080 a son.5207 " Luke
Notice that the same Greek word, Strong’s
#1080, is used in both Luke 1:13 and
1:57, although KJV has translated this word first “shall bear” and then “she brought forth,”
when the context of the latter makes it obvious that the word is giving
reference to the delivery. Thus, in no place does the Greek text, i.e. Textus
Receptus, indicate anything directly about John being conceived. Considering
the statement of Luke that the 5th Moon fell out not long after
Zacharias’ returning home in the latter part of Sivan, the 3rd Moon,
and even more specifically from Luke 1:27, 36 (the 6th Moon
coinciding with Elisabeth’s 6th month of pregnancy) and 56-57
(delivery about 3 months later,) it appears as though most likely John the
Baptist was conceived in Aviv of 16 BCE [the month Aviv began at sunset March
11 (or 12,) or else at sunset April 10 (or 11,) 16 BCE] and, accordingly, he
was delivered at full term pregnancy in the beginning of Tevet, at the end of
16 BCE or the beginning of 15 BCE [the month Tevet began at sunset Friday
December (1 or) 2, 16 BCE or else at sunset Sunday December 31, 16 BCE (or
Monday January 1, 15 BCE.)]
I.
The timing of Yeshua’s conception and delivery:
Yeshua’s conception and delivery: Counting backwards in time from the Passover in 18 CE
we find the beginning of Yeshua’s ministry. Yeshua’s two and a half years of service,
i.e. one fall and three subsequent Passovers, began in the fall prior to the
Passover, 16 CE. He turned (fully) 30 years old at the expiration of Tiberius’
15th year of reign, the year in which John the Baptist began and
built up his ministry, i.e. as referenced by a Jewish historian such as Luke.
Thus the Scripture year beginning with Tishri 22, 15 CE, is concurrent with
Yeshua’s 31st year of life, and is one and the same as Tiberius’ 16th
year of reign as referenced by a Jewish historian. Counting back 30 full years
from the fall of 15 CE, i.e. from Tishri 22, 15 CE, we arrive at Tishri 22, 16
BCE, which time then concurs with Yeshua’s conception, which probably may
be reckoned from the Day of At-One-Meant, or from the beginning of the Feast of
Tabernacles. Even better, I believe, is to reckon it from the Day of Trumpets,
just prior to which, in the Month #6 of the Scripture year, the announcement of
his birth was given to Mary as recorded in Luke 1:26-33. At any rate, any and
all of those dates do fall within the accession year prior to the beginning of
Yeshua’s first calendar year of life, which begins with, and is reckoned from,
the Eighth Day in 16 BCE [beginning at sunset Monday Sept 25 (or 26,) or else
at sunset October (24 (Tue) or) 25 (Wed,) 16 BCE] (cf. below.)
Yeshua’s Expected Date of Delivery, based on an LMP of Tishri 1
[beginning at sunset Sept 4 or Oct 4, 16 BCE] was then Sivan (14 or) 15 or
Tammuz 15 [the day beginning June 11 or else July 11, 15 BCE.] Though Ronald L.
Conte Jr finds a slightly later date for the conception and delivery of Yeshua,
the dates above given agrees fully with the time specified by Ronald L. Conte
Jr for the “taxing …made when Cyrenius was governor of Syria” (Conte, Important Dates in the Lives
of Jesus and Mary, page 69.)
For more details and
for a clear display of these time relationships please cf. the tag “Sign of
Jonah ±1260 days” in the current version of my Excel file named The
Sacred Calendar of the Creator in progress!
Let’s now
consider Yeshua’s conception and delivery:
"And in the sixth month the angel Gabriel was sent from God unto a city of
Why would this time reference, “in the sixth month,”
pertain to anything other than the
sixth biblical calendar month?
"And,2532 behold,2400 thy4675 cousin4773 Elisabeth,1665 she846 hath also2532 conceived4815 a son5207 in1722 her848 old age:1094 and2532 this3778 is2076 the sixth1623 month3376 with her,846 who was called2564 barren.4723 " Luke
This text passage confirms the synchronicity between
the numbered biblical months on the one hand, and on the other the months of
pregnancy of Elisabeth, does it not?
Notice that the Greek word used in Textus Receptus, “συλληψη4815,” Strong’s #4815,
correctly translated “conceive” in the following passage, is not the same word
as any word used by Luke in connection with John the Baptist:
"And,2532 behold,2400 thou shalt conceive4815 in1722 thy womb,1064 and2532 bring forth5088 a son,5207 and2532 shalt call2564 his846 name3686 JESUS.2424" Luke
Thus, according to Luke, at the time of the visit of
the angel Gabriel, in the sixth biblical calendar month, Mary had not yet
conceived. What then is more likely than
for Mary to conceive at a time in full accord with the pattern provided in
God’s annual Feast cycle… and in accord with God’s words to Abraham, “according
to the time of life…”(Genesis 18:10, 14?:)
|
1 |
Tishri 1 |
Day of Trumpets |
Official announcement of a covenant between a man and his wife; the
wedding ceremony |
|
2 |
Tishri 10 |
Day of At-One-Meant |
The consummation of the union between a man and his wife |
|
3 |
Tishri 15-21 |
Feast of Tabernacles |
Conception |
|
4 |
Tishri 22 |
|
Implantation of the fertilized egg; the beginning of the 1st
year of life |
|
5 |
Kislev 25 |
Day of Dedication |
Quickening and beginning to show |
|
6 |
Adar 14-15 |
Days of Purim |
Giving gifts to one another; Bridal showers |
|
7 |
Aviv 10 |
Choosing the lamb |
Parents becoming more aware of a new living being |
|
8 |
Aviv 15 |
The First Day of the Feast of Unleavened Bread |
A time for a more decided Exodus out of undesirable habits, activities,
and associations… while always giving first priority to the protection of the
family as the nest of the growing infant. |
|
9 |
The 7th Day Sabbath within the Feast of Unleavened Bread |
Feast of Omer; the Great Sabbath |
A special time out with the Creator and with the family… -
Perhaps such
blessings as may be learnt through the teachings
of Glenn Doman may be discovered, appreciated, and applied? |
|
10 |
Aviv 21 – The Foremost Day |
The Foremost Day of the Feast of Unleavened Bread |
A special farewell Feast at the conclusion of a very special seven
day of temperance and goal oriented restraint with an eye to health and
longevity, yes, even eternal life… |
|
11 |
1st 7th Day Sabbath in Sivan |
Feast of Sabbaths; Pentecost |
A special annual Day for remembering all the various Sabbaths of the
Creator. -
The lungs of the
infant are getting mature enough for the unborn infant to be potentially able
to survive once delivered. |
A note re the Moslem’s Koran re the birth of Yeshua
I find it interesting to notice that the Moslem’s
Koran seems to be indicating also that the conception of Yeshua occurred in
September or October. I understand that in the Moslem countries the birth of a
child is reckoned from conception and not, as in the western countries, from
the time of delivery. In the translations of the Koran available to me the
translator appears to have mistakenly attributed the events, that actually
describes the conception, to the delivery, but the probable correct meaning
pertaining to conception are fairly evident even from the words used by the
western translator.
The words that provide the time for said event are
found in Sura 19, verse 25, which states: “Shake the stem of the palm tree,
then ripe and fresh dates will fall down over you!” (freely translated from a
Swedish translation of the Koran (K.V. Zetterstéen (1979.))) Another
Swedish translation provides a translator’s note stating: “Accordingly
Jesus was born at the end of September or in the beginning of October. That is
when the dates are sufficiently ripe in the Middle East to fall off the tree.”
Finally, in the Holy Scriptures, we may read about
Mary, when, at the time of John the Baptist’s delivery, Mary returned following
her three month long stay with Elizabeth. Per Scriptural reckoning, if the 6th
month is considered the accession month, these three months would be the 7th,
8th, and 9th moons, i.e. Tishri, Bul, and Kislev. Her
return then would be early Tevet, the 10th moon [beginning at sunset
December (1 (Fri) or) 2 (Sat,) or else Sun December 31, 16 BCE (or Mon January
1, 15 BCE.)] By this time Mary would have completed her first trimester.
It follows from the apparent date of conception above
that Yeshua’s Expected Date of
Delivery, based on an LMP of Tishri 1 [beginning at sunset Sept 4 or Oct 4, 16 BCE]
was then Sivan (14 or) 15 or Tammuz 15 [the day beginning June 11 or else July
11, 15 BCE.] That is, Yeshua’s EDC could be computed by 280 days
after LMP or by 266 days (9 lunar months) after conception.
II.
The timing of Yeshua’s circumcision:
Luke 2:21 KJV And when eight days were
accomplished for the circumcising of the child, his name was called JESUS,
which was so named of the angel before he was conceived in the womb.
Based
upon the above the
circumcision of Yeshua would have taken place on Sivan (22 or) 23 or Tammuz 23
[the day beginning June 19 or else July 19, 15 BCE.]
III. The timing of the days of
Mary’s purification according to the law of Moses:
Luke 2:22 KJV And when the days of her purification according
to the law of Moses were
accomplished, they brought him to Jerusalem, to present him to the Lord;
Leve 12:1-7
KJV:
1
And the LORD spake unto Moses, saying,
2
Speak unto the children of Israel, saying, If a woman have conceived
seed, and born a man child: then she shall be unclean seven days; according to
the days of the separation for her infirmity shall she be unclean.
3
And in the eighth day the flesh of his foreskin shall be circumcised.
4
And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed
thing, nor come into the sanctuary, until the days of her purifying be
fulfilled.
5
But if she bear a maid child, then she shall be unclean two weeks, as in
her separation: and she shall continue in the blood of her purifying threescore
and six days.
6
And when the days of her purifying are fulfilled, for a son, or for a
daughter, she shall bring a lamb of the first year for a burnt offering, and a
young pigeon, or a turtledove, for a sin offering, unto the door of the
tabernacle of the congregation, unto the priest:
7
Who shall offer it before the LORD, and make an atonement for her; and
she shall be cleansed from the issue of her blood. This is the law for her that hath born
a male or a female.
8
And if she be not able to bring a lamb, then she shall bring two
turtles, or two young pigeons; the one for the burnt offering, and the other
for a sin offering: and the priest shall make an atonement for her, and she
shall be clean.
Based
upon the above
Expected Date of Delivery the “three and thirty days…” “days of her
[Mary’s] purification according to the law of Moses were accomplished…” at the
beginning of Tammuz 19, or else Av 20, 15 BCE [the day beginning July 15 or
else August 14, 15 BCE.]
IV. The timing of Yeshua’s
visit to the Temple in Jerusalem at age 12:
Luk
Luk
Yeshua turned 12 years old Tishri 22, 4 BCE.
Accordingly he was 12 years old at Passover 3 BCE. The Feast of Unleavened
Bread is always Aviv 15 through 21 [i.e. either Mon-Sun, April 1-7 or Wed-Tue,
May 1-7, 3 BCE.]
Luke makes it obvious that the travelers had left
Jerusalem for their home journey on Aviv 22 after the conclusion of the Feast
of Unleavened Bread while returning and arriving back to Jerusalem the next
day, Aviv 23. Thus Luke 2:46 references an event that occurred in the
evening following the Third Day of the week, i.e. the beginning of the Fourth
Day and of Aviv
24, 3 BCE [Tuesday night, April 9, 3 BCE.]
Notice:
One important question: Who decides which day to
honor as New Moon day? If someone is known and trusted to have seen the New
Moon crescent before such a New Moon as is officially recognized, then which
day is the New Moon? Who decided for Joseph, Mary, and Yeshua when Yeshua was 12
years of age? From whom and how early did Yeshua learn about these things for
himself? Thus, if Yeshua himself and/or his parents saw the Aviv New Moon from
Mt. Tabor, not far from Nazareth, on Sunday evening March 17, 3 BCE, would they
care about any other official announcements re the dates from the Rabbis?
Consider this Starry Night Backyard view of that particular New Moon crescent
at this
link! Local sunset was at 18:05, which makes for 54 min lag time and 1.03%
illumination… If I am not mistaken, the official New Moon for that month did
not begin until two days later!
Another important question: Was Yeshua baptized in
Tiberius’ 15th year of reign? Did John the Baptist and Yeshua begin
their ministries within about a month of one another, that is, given that the
baptism of Yeshua, per Shem Tov’s Hebrew Matthew 3:11, did take place “in the
days of ‘teshuva’,“ that is, very close to Tishri 22, the turn of the year?
Upon closer consideration it becomes obvious that John the Baptist was
beginning his mission and having considerable results prior to the baptism of
Yeshua and prior to the beginning of Yeshua’s 30th birthday. It
follows that Yeshua’s mission began within the Scripture year beginning Tishri
22, 15 CE. That is, in the 16th year of Tiberius.
Notice: The available particulars re this event make
this passage a relatively firm anchor point in time. Cf. also the tag labeled
“12 yrs old” in my file The
Sacred Calendar of the Creator in Progress…
V. The Ministry of John the Baptist, and the
Baptism and Temptation of Yeshua:
“1 Now in the
fifteenth year of the reign of Tiberius Caesar… the word of God
came unto John the son of Zacharias in the wilderness. 3 And he came
into all the country about Jordan, preaching the baptism of repentance
for the remission of sins… 21 Now when all the people were baptized, it came to
pass, that Jesus also being baptized, and praying, the heaven was
opened, 22 And the Holy Ghost descended in a bodily shape like a dove upon him,
and a voice came from heaven, which said, Thou art my beloved Son; in thee I am
well pleased. 1 And Jesus being full of the Holy Ghost returned from
Year 15 CE of the
Julian Calendar covers part of two calendar years as reckoned by Luke,
Josephus, and the Biblical calendar, and as well by the Hebrew Calendar. Hebrew
calendars generally begin with either Aviv 1 or Tishri 1. The Biblical
calendar, however, which was also generally the one Josephus used, begins with
the 22nd day of the seventh lunar month. The 1st
Scriptural year of Tiberius began with Tishri 22, 1 BCE and ended with Tishri
21, 1 CE. Thus, the 15th
Scriptural year of Tiberius began with Tishri 22, 14 CE (October 5 (or November
3 or 4,) 14 CE) and ended with Tishri 21, 15 CE (at sunset of
either September 24 or October 23 (or 24,) depending on whether or not aviv, a certain
stage of barley ripening, was found before sunset of March 10, 15 CE.) Thus
it should be noticed that the Julian, and the Gregorian, Calendars are based,
in effect, on the beginning of the reign of Caesar Tiberias, and not, as
commonly believed, upon the birth of Christ, that is, unless, by stealth,
Caesar Tiberius is the one being recognized - in act and deed if not by
intention - as Christ:
“The Diocletian era is counted from
the beginning of the reign of Caesar Diocletian, which reign began on August
29, 284 CE [emphasis in colored font added,] and on the 1,825,030th day of the Julian
period. The Diocletian era is also called the Era of Martyrs in commemoration
of Diocletian’s persecution of the Christians.” (Free translation of the entry
under “Diokletia’nska tideräkningen” taken out of the Swedish encyclopedia
Svensk Uppslagsbok, (1934.))
“Diony’sius
exi’guus (Dionysius
the tiny,) a monk in
“At the time for this
[the Julian] calendar reform the reckoning of years of the Romans was generally
dated from the founding of
“The Christian Era: In the earlier centuries of the
Christian church much dissension was caused by the various attempts to work out
a satisfactory method of calculating the date of Easter. In the year now called
AD 525, a monk named Dionysius Exigutis made a new 95-year Easter table to
continue a current table that was soon to expire. He copied the last years of
the other table, which were numbered by the era of the Emperor Diocletian, but
being unwilling to preserve the memory of a notorious persecutor of the
Christians, he labeled the first column of his continuing table “Anni Domini
Nostri Jesu Christi,” and numbered the first year 532. [23] From this came the
dating formula “in the year of our Lord 532,” etcetera (Latin, Anno Domini.
abbreviated to AD). Dionysius did not explain how he arrived at this particular
year. Evidently he accepted a date for the birth of Christ that was already
current, for it agrees with that given in the consular list contained in a
Latin chronological work of the year 354, which puts Christ's birth in the consulship of C. Julius Caesar Vipsamus
and L. Aemilius Paulus, or AUC 754. (This consular year is AD 1) [See
Chronographus, page 56.]” (Horn, Sigfried H. Ph.D., Chronology of Ezra Seven, p. 9.)
In consequence we see
that the calling and ministry of John the Baptist commenced some time after October
5, 14 CE and was concluded by the end of the Passover following upon the
baptism of Yeshua in the early fall of 15 CE (cf. Fel! Okänt växelargument. below,) i.e. by Aviv 14, 16 CE [Friday, April 10, 16 CE.]
Yeshua was baptized by
John the Baptist immediately before the beginning of the forty days of
temptations. This period of temptations was concluded while Yeshua was in
Jerusalem (cf. Luke 4:9-13,) and prior to the marriage in Cana of Galilee
(March 30/31, 16 CE; cf. VII below.) Thus, Yeshua was baptized, and led into
temptations, some days prior to February 18, 16 CE, (and definitely after
October 5, 14 CE, i.e. after the calling of John the Baptist.)
But when exactly?
To begin with, we need
to be certain what year that pertains to this baptismal event. At first it may
seem as though this would be the 15th year of Tiberius reign, the
same year as when John the Baptist began his preaching. However, upon
recognizing that the original Hebrew text (from which the Aramaic and then the
Greek manuscripts are translated) provides for us the time of the year for this
event, that is, the Hebrew word ‘teshuva,’ a word tied to the time about the
entry of a new year on Tishri 22, that Yeshua’s birthday is reckoned from that
same time, and that the Scriptures tells us that Yeshua had lived to 30 years
of age at this time, we have one important clue as to the year. Given also the
particulars re his visit to Jerusalem at age 12 as recorded in Luke 2:41-51 it
may be determined that the Passover visit to Jerusalem took place in 3 BCE, and
not possibly in 4 BCE. It follows that Yeshua was baptized in 16 CE, and not
possibly in 15 CE. For details of the day to day reckoning, please cf. the tags
“12 yrs old” and “Sign of Jonah ±1260 days” in the current version of my Excel
file named The
Sacred Calendar of the Creator in progress!
Further, is there an
event between the Feast of Tabernacles and Passover that Yeshua is known to
have been attending in Jerusalem? Here’s one:
"And it was at
The Feast of
Dedication occurs annually on Kislev 25. Kislev is the ninth month in the
biblical and Hebrew calendars. Thus Kislev 25, 15 CE corresponds to the day
beginning at sunset November 25 (Mo) (or 26 (Tu,)) or December 25 (Wed,) 15 CE,
again depending on whether or not aviv was found before sunset of March 10, 15
CE (which is borderline to being very early.) The last temptation is recorded
as taking place in Jerusalem, thus apparently the last and fortieth day of
temptations may, not unlikely, have been concurrent with Kislev 25, and if so,
then Yeshua was baptized by John the Baptist forty days prior to Kislev 25,
which is Bul [i.e. Cheswan] 14, 15 (or 16), 15 CE [beginning at sunset (Wed
October 16, Thu October 17, or) Fri November 15, 15 CE,] depending on whether
the latter month, i.e. Bul, had 29 or 30 days etc..
All things considered
the most likely day for Yeshua’s baptism is Bul 15, November 15, 15 CE, and the
most likely day for the 40th day of temptation is Day of Dedication,
Kislev 25 (December 25, 15 CE!)
I don’t know whether
John the Baptist was baptizing on Shabbat, but, if he was, it fits well with
the typical biblical pattern that Yeshua was baptized upon a Shabbat, i.e. on Bul 15, 15 CE [the day beginning at sunset Fri November
15, 15 CE (Julian day #1726855.)] If this is how it was, then the last and fortieth day of temptations
occurred on the Fifth Day of the week, Kislev 25, 15 CE [beginning at sunset on
Wednesday December 25, 15 CE.]
Re the certainty of
the above date, please study the below section, “VII. The First Disciples being Called the First Time!”
Again, for more details and for a clear display of these time relationships
please cf. the tags “12 yrs old” and “Sign of Jonah ±1260 days” in the current
version of my Excel file named The
Sacred Calendar of the Creator in progress!
Notice the ties to that most abominable action of king Jeroboam,
considered the most evil of all Kings of Israel, in establishing on Bul 15 a
Feast Day and a calendar to replace the Scriptural calendar of the Almighty
God, the Creator of the universe, and likewise also the ties to that equally
abominable Christmas Day! Is there a message in the Savior above all saviors
(cf. Obadiah 1:21!) being baptized and tempted exactly upon those two days, or
is there not?!!! Selah! Consider it!
[It may be noticed by
some that I’ve very carefully been considering the feasibility of the concepts
being promoted in the form of a diagram showing certain numbers derived from
the Book of Daniel, that is, 1,150 days + 70 days + 40 days = 1,260 days
concept etc., as suggested by Dr. Toby Joreteg and Dr. Raymond F. Cottrell. In
the end I find that this study reveals very interesting and most valuable ties
to God’s annual Feast Days as ordained for God’s People forever, but,
unfortunately, the details as suggested do not hold up to what happened in real
life, that is, as suggested by those most admirable students of God’s Holy
Scriptures. However, please never forget: Only the ones searching will ever
find anything! No shame should ever be attached to such as are honestly and
persistently searching for more truth, no, the shame should be upon such only
as fails to even begin searching…]
Considering the word the festival of Xylophory and Matt.
3:13:
Notice the Greek word “ασβεστω762 A-DSN” within the passage translated “but1161 he will
burn up2618 the3588 chaff892 with unquenchable762 fire.4442 13 Then5119 cometh3854 Jesus2424 from575 Galilee1056 to1909 Jordan2446 unto4314 John,2491 to be baptized907 of5259 him.846” Matt.
“6. Now the next day was the festival of Xylophory; upon which the custom was for every one to bring
wood for the altar (that there might never be a want of fuel for that fire
which was unquenchable and always burning).” Josephus, The Wars of the Jews, II:17:6.
“- ed. William Whiston, A.M. (Josephus wrote this
after the temple was destroyed and the fire had gone out.)” (Cf. http://www.zianet.com/godisgood/simplegreekglossary.html.)
However, the use of this Greek word within Matt. 3:13,
indicating as it does that the timing of Yeshua’s baptism was somehow
associated with the Av
14 Xylophory festival, does not fit this scenario, and neither does it
agree with all the available light God has granted us thus far. Indeed, the use
of this Greek words do not find support in the original Hebrew words of this
same passage that are available to us, that is, as reflected by Shem Tov’s
Hebrew Matthew… More…
If Yeshua had fallen for the last temptation, he would
likely have fallen to his
death, and thus, as commonly believed, his “ascension” to “heaven” could then
also have occurred on a Thursday night, i.e. in accord with Ascension Day as
celebrated in accord with the Roman Catholic calendar, i.e. the Gregorian
Calendar. Note however, that, because Yeshua did not
fall for the temptation, Yeshua’s
true ascension, as recorded in Acts 1, took place instead on a Shabbat, and
not on a Thursday.
Notice also the
1.
One may have begun on Shabbat, the other ended on Shabbat;
2.
One could have ended with Yeshua dying, the other began with Yeshua
being risen out of death;
3.
One ended with Yeshua standing up firmly for the principles of Yahweh,
the other began with Yahweh standing up for Yeshua by returning to him his life
and freedom;
4.
One could have ended with a false so called “ascension to heaven,” the
other began with a real ascension out of death;
5.
One began with ascending from the bottom of the dirty waters of Jordan,
the other ended with Yeshua standing upon, then ascending into the air from,
the top of the Mount of Olives;
6.
One began with being symbolically buried, the other ended with a true
ascension;
7.
One ended, possibly on the Day of the Dedication of the Temple, with
Yeshua dedicating himself, and his bodily temple, the other began with the
victory resulting “naturally”, i.e. by the power of Yahweh, from his dedication;
8.
One was characterized by suffering and temptation, the other was
characterized by victory and eternal life.
9.
One may have began as the day of anointment upon the accession day
immediately prior to the day designated and decreed by king Jeroboam for making
Israel forget their true Creator while commemorating instead a man/king who by
such commemoration “made Israel to sin” [Bul 15, cf. 1 Kings 12:26-33; Please
consider that fact in view of the subsequent 40 days of temptations!] the other
ended on the day called Feast of Sabbaths (aka. Feast of Weeks,) which day is
designed for reminding Israel of all of God’s true Sabbaths, including also the
Jubilee cycle and how to be released out of all bondage of men and kings;
10.
One ended with victory over Shatan, the other began with victory over
Shatan.
VI. The First Disciples being Called the First Time:
“19 And this is the record of John, when the Jews sent priests and Levites from
Again, for more details and for a clear display of the
time relationships above and below, please cf. the tag “Sign of Jonah ±1260
days” in the current version of my Excel file named The Sacred
Calendar of the Creator in progress!
The event described by John in the above passage is
clearly NOT the baptism of Yeshua, but a subsequent event described by John
with the words: “when the Jews sent priests and Levites from
Jerusalem to ask him, Who art thou?” The place
is given as: “These things were done in Bethabara beyond
“10 And straightway coming up out of the water,
he saw the heavens opened, and the Spirit like a dove descending upon him: 11
And there came a voice from heaven, saying, Thou art my beloved Son, in whom I
am well pleased. 12 And immediately the Spirit driveth him into the
wilderness. 13 And he was there in the wilderness forty days, tempted
of Satan; and was with the wild beasts; and the angels ministered unto
him.” Mark 1:10-13 (KJV.)
“1 And Jesus being full of the Holy Ghost returned
from
Clearly, Yeshua was alone, for the forty days in the
wilderness, with none but “Satan…, the wild beasts; and the angels.” Those
forty days began immediately upon the day of his coming up out of the waters
where he was baptized. Thus, the calling of the disciples, described by John
above, took place after the forty days of temptation. Since the disciples are
twice referenced in John’s record of the marriage in Cana of Galilee, the four
disciples described by John in the passage above were necessarily called prior
to said marriage in Cana of Galilee.
Although I cannot be absolutely positive about it, I
do indeed find the particulars of the real time calendar dates and the
corresponding harmonizing Scripture passages, very strongly confirming a
placement in time of the above recorded events such that the “priests and Levites” sent from Jerusalem by the
Jews, were sent from Jerusalem in time to be with him even on the very day of
the Feast of Dedication, which feast was the one event at this season in
Jerusalem. Furthermore, what would be more natural for Yeshua than to return to
the place for his baptism shortly after the conclusion of his forty days of
temptation and after being himself in Jerusalem for the Day of Dedication?
Consider also Yeshua’s experience and thoughts while standing there, upon a
high tower in Jerusalem from where he likely saw the area of the Jordan River
in the far distance! Yeshua could easily have traveled in one day’s time from
Thus I conclude that Yeshua called Andrew
and Simon on the Seventh Day Sabbath, Kislev 27, 15 CE [beginning at sunset
Friday, December 27, 15 CE,] and that the words “abode with him that
day” in the following passage are giving reference to the afternoon
hours of the Shabbat:
“They came and saw where he dwelt, and abode
with him that day: for it was about the tenth hour” John
Indeed,
the words of John 1:35-42 are all strongly suggesting a Sabbath event, followed
by a typical First Day of the week project such as traveling by foot all the
way from Judah to Galilee, i.e. as recorded in John 1:43-51. I find in all of
these words very strong confirmatory evidence for Kislev 25 falling on the
Fifth Day of the week, [beginning Wednesday December 25, 15 CE.] A somewhat
parallel passage is using the expression
“the eventide was come:”
“And Jesus entered into Jerusalem, and into the temple:
and when he had looked round about upon all things, and now the eventide
was come, he went out unto Bethany with the twelve." Mark
Re Philip and Nathanael, the second pair of brothers
called to become disciples of Yeshua:
“The day following Jesus would go forth into
“The day following” then naturally
references the First Day, i.e. the day following the Shabbat, when the
travelers from
Indeed, I believe it may be pertinent here to enter a
TLT© rendition of the above quoted passage out of John, Chapter 1:
19 And this is the record of John, when the Jews sent priests and Levites from
Jerusalem to ask him [on the Fifth Day, Kislev 25, 15 CE, the
Day of Dedication (beginning at sunset December 25, 15 CE,] Who
art thou?
20 And he confessed, and denied not; but confessed, I
am not the Christ.
21 And they asked him, What then? Art thou Elias? And
he saith, I am not. Art thou that prophet? And he answered, No.
22 Then said they unto him, Who art thou? that we may
give an answer to them that sent us. What sayest thou of thyself?
23 He said, I am the voice of one crying in the
wilderness, Make straight the way of the Lord, as said the prophet Esaias.
24 And they which were sent were of the
Pharisees.
25 And they asked him, and said unto him, Why
baptizest thou then, if thou be not that Christ, nor Elias, neither that
prophet?
26 John answered them, saying, I baptize with water:
but there standeth one among you, whom ye know not;
27 He it is, who coming after me is preferred before
me, whose shoe's latchet I am not worthy to unloose.
28 These things were done in Bethabara beyond
Jordan, where John was baptizing.
29 The next day [on the morning of the Sixth Day, Kislev 26, 15 CE,] John seeth Jesus coming unto
him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
30 This is he of whom I said, After me
cometh a man which is preferred before me: for he was before me.
31 And I knew him not: but that he should be made
manifest to Israel, therefore am I come baptizing with water.
32 And John bare record, saying, I saw the Spirit
descending from heaven like a dove, and it abode
upon him.
33 And I knew him not: but he that sent me to baptize
with water, the same said unto me, Upon whom thou shalt see the Spirit
descending, and remaining on him, the same is he which baptizeth with the Holy
Ghost.
34 And I saw, and bare record that this
is the Son of God.
35 Again the next day after [on the morning of the Seventh Day Sabbath, Kislev 27,] John [the
Baptist] stood, and two of his disciples;
36 And looking upon Jesus as he walked, he saith,
Behold the Lamb of God!
37 And the two disciples [of John the Baptist]
heard him speak, and they followed Jesus.
38 Then Jesus turned, and saw them following, and
saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being
interpreted, Master,) where dwellest thou?
39 He saith unto them, Come and see. They came and saw
where he dwelt, and abode with him that day:
for it was about the tenth hour.
40 One of the two which heard John speak, and
followed him, was Andrew, Simon Peter's brother.
41 He first findeth his own brother Simon,
and saith unto him, We have found the Messias, which is, being interpreted, the
Christ.
42 And he brought him to Jesus. And when
Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be
called Cephas, which is by interpretation, A stone.
43 The day following [on the morning of the First Day, Kislev 28,] Jesus would go forth into Galilee, and findeth Philip, and
saith unto him, Follow me.
44 Now Philip was of
45 Philip findeth Nathanael, and saith
unto him, We have found him, of whom Moses in the law, and the prophets, did
write, Jesus of Nazareth, the son of Joseph.
46 And Nathanael said unto him, Can there any good thing
come out of Nazareth? Philip saith unto him, Come and see.
47 Jesus saw Nathanael coming to him, and saith of
him, Behold an Israelite indeed, in whom is no guile!
48 Nathanael saith unto him, Whence knowest thou me?
Jesus answered and said unto him, Before that Philip called thee, when thou
wast under the fig tree, I saw thee.
49 Nathanael answered and saith unto him, Rabbi, thou
art the Son of God; thou art the King of Israel.
50 Jesus answered and said unto him, Because I said
unto thee, I saw thee under the fig tree, believest thou? thou shalt see
greater things than these.
51 And he saith unto him, Verily, verily, I say unto
you, Hereafter ye shall see heaven open, and the angels of God ascending and
descending upon the Son of man.”
John 1:19-51 (TLT ©)
VII.
The Marriage in
Background: After Yeshua was baptized by John the Baptist, and
after his forty days of temptation (cf. Matt.
"29 The next day
John seeth Jesus coming unto him, and saith, Behold the Lamb of
God, which taketh away the sin of the world." John
"32 And John
bare record, saying, I saw the Spirit
descending from heaven like a dove, and it abode upon him. 33 And I knew him
not: but he that sent me to baptize with water, the same said unto me, Upon whom
thou shalt see the Spirit descending, and remaining on him, the same is he
which baptizeth with the Holy Ghost.” John 1:32-33 (KJV.)
"43 The day
following Jesus would go forth into
“And
the third day there was a marriage in
But
which “the third day” is it? The first Third Day of the week following Yeshua’s
return from observing the Day of Dedication on Kislev 25 in Jerusalem? Or the 3rd
day of the subsequent month, the 10 month, Tevet 3? Then, prior to Passover,
there are the months of Shebat, Adar, and Aviv, not to mention all the Third
Days those same weeks? Toby Joreteg has made an interesting suggestion re a tie
to the beginning of Yeshua’s official mission and the beginning of 1,150 days
prior to the crucifixion… - but unfortunately, that suggestion, as such, does
not fit the facts of the real events, at least not as I’ve perceived that
reality. Yet, maybe there is still some, yet to be discovered, treasure in that
suggestion? In the end, I find one very tempting solution to this question, a
somewhat unique combination of dates pertaining to the words “the third day…: ”
Indeed, if that is the case, then those words Yeshua, many times repeated, “on
the third day,” provides for us an object lesson and a definition of sorts as
to the meaning of those words, does it not?
In
16 CE the new moon of Aviv 1 most likely was first seen at the end of Shabbat
at the beginning of the First Day of the week.
Thus Tuesday Aviv 3, 16 CE [March 31, 16 CE, beginning
Monday night March 30, 16 CE,] is “the Third Day” any which way you look at
it, i.e. the third day of the week, the third day of the month, and the third
day of the Babylonian (not the Scriptural) year, isn’t it? If this is
the same “third day” referenced in John 2:1 there would be “not many days”
before it was time for the journey “up to Jerusalem”, where Yeshua apparently
arrived at the latest on the Preparation day, prior to the Sabbath which fell
on Aviv 14 that year.
VIII.
The First Cleansing of the
“13 And the Jews' passover was at hand, and Jesus
went up to Jerusalem, 14 And found in the temple those that sold oxen and sheep
and doves, and the changers of money sitting: 15 And when he had made a
scourge of small cords, he drove them all out of the temple, and the
sheep, and the oxen; and poured out the changers' money, and overthrew the
tables; 16 And said unto them that sold doves, Take these things hence; make
not my Father's house an house of merchandise. 17 And his disciples remembered
that it was written, The zeal of thine house hath eaten me up. 18 Then answered
the Jews and said unto him, What sign shewest thou unto us, seeing that thou
doest these things? 19 Jesus answered and said unto them, Destroy this temple,
and in three days I will raise it up.” John 2:13-19 (KJV.)
The
Passover Day above referenced, according to the within study, fell on Shabbat
Aviv 14, 16 CE [beginning at sunset Friday, April 10, 16 CE,] albeit the
corresponding Preparation of the Passover of the Jews fell on the next
following day, i.e. on the First Day of the week. On the Shabbat there
certainly should not have been any commerce going on in the Temple, yet, from
John’s words “was at hand…,” the suggestion is very strong indeed that the
first cleansing of the Temple by Yeshua took place on the Seventh-day Sabbath,
Aviv 14, 16 CE [beginning Friday, April 10, 16 CE.]
No
wonder Yeshua did what he did upon seeing what he saw!!!
As noted above, there is a difference between the
Scriptural Passover and “the Jews’ Passover,” which John is giving evidence of also
elsewhere in his Gospel (cf. John 18:28.) Very likely the study of the GC
Research Committee of 1939 is giving the correct particulars for calculating
the dates of the months as reckoned by the Jews; that is, the New Moons are
reckoned by the Jews, that is, by the Sanhedrin, as beginning such that the
astronomical new moon from the Jerusalem horizon falls on the 13th
day of the month.
Notice: Does the added time dimension, as
understood from the above rendition, help you see and understand Yeshua’s ire
and action on this particular Sabbath Day?!)
Notice also the meaning of the words “at hand” in this
context! Cf. Matthew 3:2; 4:17!
IX. The Beginning of Yeshua’s
Ministry vs. the
Beginning of the “Forty and Six Years” in John 2:20:
Quoting Scriptures:
“And the Jews' passover was at hand, and Jesus went up to
“Then said the Jews, Forty and six years was this temple
in building, and wilt thou rear it up
in three days?” John
This event
took place on, or a very few days prior to, Aviv 13, 16 CE [Friday, April 10,
16 CE.] Cf. “Fel! Okänt växelargument.. Fel! Okänt växelargument.” above!
X. John the Baptist imprisoned
by Herod:
Notice the custom
evidenced by the Gospel of John (cf. item #2 below:)
"55 And the Jews'
passover was nigh at hand: and many went out of the country up
to
The sequence of
events as recorded in the Gospel of Matthew:
“11 Then the devil leaveth him, and, behold,
angels came and ministered unto him. 12 Now when Jesus had heard that John was cast into
prison, he departed into
The sequence of
events as recorded in the Gospel of Mark:
“12 And immediately the Spirit driveth him
into the wilderness. 13 And he was there in the wilderness forty days,
tempted of Satan; and was with the wild beasts; and the angels
ministered unto him. 14 Now after that John was put in prison, Jesus came into
The sequence of
events as recorded in the Gospel of Luke:
“18 And many other things in his exhortation
preached he unto the people. 19 But Herod the tetrarch,
being reproved by him for Herodias his brother Philip's wife, and for all the
evils which Herod had done, 20 Added yet this above all, that he shut up John in prison. 21 Now when all the people were baptized, it came to
pass, that Jesus also being baptized, and praying, the heaven was opened.” Luke
3:18-21 (KJV.)
The sequence of
events as recorded in the Gospel of John:
“22 After these things came Jesus and
his disciples into the
What Josephus has
to say about the death of John the Baptist:
“2. Now some of the
Jews thought that the destruction of Herod's army came from God, and that very
justly, as a punishment of what he did against John, that was called the
Baptist: for Herod slew him, who was a good man, and commanded the Jews
to exercise virtue, both as to righteousness towards one another, and piety
towards God, and so to come to baptism; for that the washing [with water] would
be acceptable to him, if they made use of it, not in order to the putting away
[or the remission] of some sins [only], but for the purification of the body;
supposing still that the soul was thoroughly purified beforehand by
righteousness. Now when [many] others came in crowds about him, for they were
very greatly moved [or pleased] by hearing his words, Herod, who feared lest
the great influence John had over the people might put it into his power and
inclination to raise a rebellion, (for they seemed ready to do any thing he
should advise,) thought it best, by putting him to death, to prevent any
mischief he might cause, and not bring himself into difficulties, by sparing a
man who might make him repent of it when it would be too late. Accordingly he
was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I
before mentioned, and was there put to death. Now the Jews had an
opinion that the destruction of this army was sent as a punishment upon Herod,
and a mark of God's displeasure to him.” Josephus, Antiquities XVIII:5:2.
From the above passages
I find it likely that Herod put John the Baptist into prison more or less
immediately after the end of the Feast of Unleavened Bread. The bases for my
conclusion are as follows:
1.
Matthew and Mark both agree that Yeshua went back to
2.
According to John 11:55 it was customary for the people to travel
"to
3.
Says John’s disciples: “He that was with thee beyond
4.
John makes it clear that Yeshua returned to
5.
The leaders, e.g. Herod, were wary of doing anything to upset the huge
masses while they were all assembled at
6.
It makes sense for Yeshua to withdraw from an activity and an area that
is being presently attacked by the political leadership, especially considering
“that Jesus made and baptized more disciples than John,” doesn’t it?
The Seventh Day of the
Feast of Unleavened Bread in 16 CE occurred on Sabbath [April 18, 16 CE]
starting at sunset the preceding night. It seems reasonable for Herod to grab
John the Baptist before John leaves
XI. Meeting the Woman at
Jacob’s Well at the city of
“1 When therefore the
Lord knew how the Pharisees had heard that Jesus made and baptized more
disciples than John, 2 (Though Jesus himself baptized not, but his disciples,)
3 He left
"35 Say not ye, There
are yet four months, and then cometh harvest? behold, I say unto you,
Lift up your eyes, and look on the fields; for they are white already to
harvest." John
"45 Then when he
was come into
"54 This is again
the second miracle that Jesus did, when he was come out of
"1 After
this there was a feast of the Jews; and Jesus went up to
Notice that Yeshua was
on his way back from “the feast” “at
Yeshua is providing
the answer by giving reference to 1. the upcoming harvest after another “four
months,” and 2. the “fields… [that] are white already to harvest” (v.35.) The Geezer calendar is helpful:
“Two months [6th
& 7th] for harvesting olives, two [8th &
9th] months for sowing grain, two months [10th & 11th]
for sowing the late, one month [12th] for collecting flax, one
month [1st] for harvesting barley, one month [2nd]
for harvesting and feasting, two months [3rd & 4th]
for cutting the vine plants, one month [5th] for summer fruit.”
The Sacred Calendar
year begins with the first new moon after the ripening of the first barley (the
aviv), which first month is then the month Aviv, by Torah
definition. The “four months” referenced by Yeshua must be the second
through the fifth months, must they not? After that comes the “two months for
harvesting olives,” as referenced in the Geezer calendar above. Thus, we see
clearly that Yeshua was coming back from Jerusalem going through Sychar and
Samaria while it was yet the month of Aviv, the first month of the year and not
yet fully one month after the miracle performed in Cana, Galilee. Thus it is only
natural for John, the author, to use the reference to this very recent event in
In consequence, the
“feast” referenced in John 5:1 must be the Feast of Weeks. (This is a most significant fact, because
this one reference is the only text used as a basis for a fourth Passover
reference within the gospel narratives, i.e. for Yeshua’s ministry lasting
three and a half years. However, as seen above, this basis is not valid since
said “feast” was not Passover, but the Feast of Weeks. In consequence, I find
no Scriptural basis for Yeshua’s ministry lasting more than two and a half
years.)
The
First and Seventh days of the Feast of Unleavened Bread in 16 CE occurred on
Sunday April 12 and Sabbath April 18 respectively, each starting at sunset the
preceding night. The next new moon visible most likely was at sunset April 26,
16 CE, making April 27 the first day of the Second Month. Therefore, the
earliest possible day Yeshua could have come to Sychar was
XII.
Yeshua in the
Luke
Luke
4:16 TLT+ And2532
he came2064
to1519
Nazareth,3478
where3757
he had been2258
brought up:5142
and,2532
as2596
his846
custom1486
was, he went1525
into1519
the3588
synagogue4864
on1722 the3588 Day2250 of the3588 Sabbaths4521,
and2532
stood up450
for to read.314
The Greek words used in Textus Receptus ”τη3588 T-DSF ημερα2250 N-DSF των3588 T-GPN σαββατων4521 N-GPN,”
are literally translated “the Day of the Sabbaths.” The words translated “the
Day” are both in the feminine dative singular format; dative indicating “point
of time” (cf. Jay, Eric G., New Testament Greek, pp. 27, 32, & 141.)
The same Greek words, ”τη3588 T-DSF ημερα2250 N-DSF των3588 T-GPN σαββατων4521 N-GPN,”
are found in Luke
But
the only biblical Feast Day that I am aware of within the above time period is Hag
Ha-Shavout, also known as the Feast of Weeks, the Day of Pentecost, and the Day
of Jubilee.
Thus, the Day of the Shabbats, and the event recorded
in Luke 4:16-31, happened (presumably) on Sivan 11 or 12, 16 CE [Saturday June 6,
16 CE]
XIII.
Andrew and Simon (Cephas) Called as Disciples a Second Time:
“12
Now when Jesus had heard that John was cast into prison, he departed into Galilee; 13 And leaving Nazareth, he came and dwelt in
Capernaum, which is upon the sea coast, in the borders of Zabulon and
Nephthalim: 14 That it might be fulfilled which was spoken by Esaias the
prophet, saying, 15 The land of Zabulon, and the land of Nephthalim, by the way
of the sea, beyond Jordan, Galilee of the Gentiles; 16 The people which sat in
darkness saw great light; and to them which sat in the region and shadow of
death light is sprung up. 17 From that time
Jesus began to preach, and to
say, Repent: for the kingdom of heaven is at hand. 18 And Jesus, walking
by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his
brother, casting a net into the sea: for they were fishers. 19 And he
saith unto them, Follow me, and I will make you fishers of men. 20 And they
straightway left their nets, and followed him. 21 And going on from
thence, he saw other two brethren, James the son of Zebedee, and John his
brother, in a ship with Zebedee their father, mending their nets; and
he called them. 22 And they immediately left the ship and their father, and
followed him.” Matt 4:12-22 (KJV.)
Although Simon and
Andrew evidently are the same disciples in both passages, this record by
Matthew is clearly giving reference to another time and place than that
referenced in John 1:37-51. Matthew is describing an event in
“And1161 so3668 was also2532 James,2385 and2532 John,2491 the sons5207 of Zebedee,2199 which3739 were2258 partners2844 with Simon.4613 And2532 Jesus2424 said2036 unto4314 Simon,4613 Fear5399 not;3361 from575 henceforth3568 thou shalt(2071) catch2221 men.444
“And2532 when they had brought2609 their ships4143 to1909 land,1093 they forsook863 all,537 and followed190 him.846 ” Luk 5:10-11 (KJV.)
The timing for this
second calling of Andrew and Simon, the sons of Jona, and also the calling of
James and John, the sons of Zebedee, apparently is closely tied to the time
when “Jesus had heard that John was cast into prison [and the time when] he departed into
Galilee,” while nonetheless being
apparently also subsequent to “the Day of the Shabbats” [Which term is,
presumably, the same as the Feast of Weeks, Hag Ha-Shavout, and the Day of
Pentecost?] referenced in Luke 4:16 and thus prior to this second calling. More
specifically these callings are tied to “that time
[when] Jesus began to preach [and while he was] walking by the sea of Galilee.”
As seen above (cf.
item #XII above) Yeshua was detained for two days at Sychar in
XIV.
Plucking grain on Shabbat:
Luk 6:1(KJV) “And it came to pass on the second Sabbath after
the first, that he went through the corn fields; and his disciples
plucked the ears of corn, and did eat…”
Luke specifies this
Shabbat as the Second-First Shabbat, which references the First Shabbat in the
Second cycle of 24 weekly temple services (or else the second Shabbat in the
First cycle of 24 courses) for the priests at
[Calculations (in
the temporary absence of internet and a weekday calendar for 16 CE:) If Saturday
June 6, 16 corresponds to Friday Day 158 (Gregorian 2008) and if Aviv 1, 16 = March 29, 16 corresponds
to Saturday Day 89 (Gregorian 2008), then Fri Day 158 – Fri Day 88 (Gregorian
2008) = 70 days = 10 x 7 days and if Day 158, 16 = Saturday then Day 88, 16 =
Saturday also and Aviv 1, 16 = March 29, 16 = Day 89, 16 = Sunday. It follows
that the 31st Shabbat after [not counting] March 28, 16 = 31wks x 7
days = 217 days after March 28 in any year and 217 days + Day 88 = Day 305 in
any year (with a Feb 29added) and Day 305 (Gregorian) is Oct 31 in any year
(with a Feb 29added.) Oct 31, 2008 is a Friday and Oct 31, 16 was a Saturday
since Day 88, 16 was a Saturday. Oct 31, 16 was the 10th or 11th
day of the 8th Moon (unless aviv was found by Feb 27 or 28, 16 CE.
If aviv was early then Aviv 1, 16 = February (28 or) 29, 16. Feb 29 is Day 60
(Gregorian) and was a Friday in 2008 and a Saturday in 16 CE (since Day 88, 16
was a Saturday.) It follows that Day 60 + 217 days = Day 277 = October 3 in any
year and that October 3, 16 was a Saturday and if Aviv 1, 16 was February 29,
16 then October 3, 16 was Saturday and day (12 or) 13 of the 8th
Moon, 16 CE.) Thusly I conclude that the Second-First Shabbat in 16 CE
most likely fell out on Oct 31, 16, which was the 10th or 11th
day of the 8th Moon or else, if there was aviv on Thursday Feb 27 or
Friday Feb 28, 16 and the New Moon crescent was first seen by that time, then
the Second-First Shabbat in 16 CE fell out on Saturday Oct 3, 16, which was day
(12 or) 13 of the 8th Moon, 16 CE.]
XV.
Healing the man
with a withered right hand:
The words “And it came to
pass also on another sabbath” in Luke 6:6 (KJV) are most
likely a reference to the Eighth Day following immediately upon the Feast
of Tabernacles. The words used in Textus Receptus are “εν1722 ετερω2087 σαββατω4521,” which words are being literally translated in KJV+ “on1722 another2087 sabbath.4521”
Luk 6:6 TLT+ And1161
it came to pass1096
also2532
on1722 Shemini Atzeret
(the Eighth Day)2087, 4521
that he846 entered1525 into1519
the3588
synagogue4864
and2532
taught:1321
and2532
there1563 was2258 a man444 (2532)
whose846 right1188 hand5495
was2258
withered.3584
Accordingly, and based upon
the context of other dated events, Luke 6:6 references Tishri 22, 16 CE, which
falls out on (the Second or) the Third Day of the week [(Monday or) Tuesday October
(12 or) 13, 16 CE. Cf. the calendars
below!] The Eighth Day following upon the Feast of Tabernacles is one of
the “extra Shabbats,” and not necessarily one of the regular weekly Sabbaths.
This is worthy of noticing, particularly in the context of Mark 3:2, which is designating
this day merely as a Sabbath! Cf. also Lev 23:36:
Lev
Notice also Mark 3:8, 22 re all the people and the
scribes coming down from Jerusalem and elsewhere. Considering the masses of people
meeting at Jerusalem at the Feast of Tabernacles it certainly does make sense
if the word spread quickly at said Feast, following which the people would have
came en masse from there to see Yeshua and to be healed by him! The fresh news
about the man healed from his withered hand on the Eighth Day would have been
adding fresh fuel to whatever other word that had already gotten around of
Yeshua’s healings.
Elul/Tishri 16 CE
Su Mo Tu We Th Fr Sa
1 2
3 4 5
6 7
8 9 10 11 12
13 14 15 16 17 18 19
1 2 3
4 5 – Tishri 1 is Day of
Trumpets
20 21 22 23 24 25 26 – The New Moon Crescent was potentially first
seen on September 21
6 7
8 9 or, much more likely, on September 22, 16 CE.
27 28 29 30
Tishri/Heshvan
16 CE
Su Mo Tu We Th Fr Sa
10 11 12 –
Tishri 10 is Day of At-One-Ment
1 2 3
13 14 15 16 17 18 19 –
Tishri 15 is the 1st Day of the Feast of Tabernacles
4 5 6 7
8 9 10
20 21 22 23 24 25 26 –
Tishri 22 is Shemini Atzeret, the Eighth Day, Lev.
11 12 13 14
15 16 17
27 28 29 30
28 19 20 21 22 23 24
25 26
27 28 29 30 31
A
study of Shem Tov’s Hebrew Matthew 12:9 and corresponding OT Hebrew language
confirms the above conclusions, while also helping us to better understand the
biblical Hebrew terminology used for designating the end of the year and the
beginning of the next. In George
Howard’s book Hebrew Gospel of Matthew we find the following translation:
Matt 12:9 GH “It came to pass at the end of the days that Jesus
passed on from there and entered into their Synagogues.”
Perhaps
the following may be an even clearer translation of the original Hebrew text of
Matthew than the above:
Matt 12:9 TLT “It came to pass towards the last portion of the
year, [that time in the Seventh Month
when the Day of At-One-Ment and the Feast of Tabernacles is being observed]
that Jesus passed on from there and entered into their Synagogues.”
XVI.
Teaching the multitude at the seaside on “the First of those days,” or
“on the same day,” and then sailing off into a storm while Yeshua slept:
“And
it happened on one of the days…” Luke
“Now
it came to pass on a certain day…” Luke
“And
it began on the first of the days…” Luke
“The
same day…” Matt. 13:1 (KJV)
“…on
that day…” Matt. 13:1 (Hendricksson, The Interlinear Bible)
“…on
that very day…” Matt. 13:1 (TLT)
“…on
that day, evening having come…” Mark 4:(1,) 35 (Hendricksson, The Interlinear
Bible)
“…on
that very day, evening having come…” Mark 4:(1,) 35 (TLT)
Three of the four gospels
are using a rather rare emphasis when introducing the events of this particular
day. Evidently this day is worthy of
particular emphasis or other words would have been used. Most translators seem
to have toned down the emphasis placed upon this timed event. Perhaps because
they failed to see the connections to other events also described in the
context though not in the most immediate context? It seems to me that this
particular day may be receiving its emphasis because apparently John the
Baptist was beheaded on the evening following upon the events of the day here
described (cf. Matt. 11:2, 7; 14:1-2; Luke 7:19, 24; 9:7.) This is apparently
the day when Yeshua’s mother and brethren were seeking him (cf. Matt. 12:46-50;
Luke 8:19-21.) It is also apparently the day when Yeshua told the parable of
the sower (cf. Matt. 13:3-8, 18-23, 36-40, 53;
Mark 4:3-20, 34-35;
Luke 8:5-15.) In the evening they left and sailed across to the other side (cf.
Matt. 13:53; Mark 4:35; Luke 8:22-26.)
A question may be raised
as to whether this Day One is the First Day of the week following immediately
upon the Shabbat when his disciples plucked the corn and/or the man with the
withered hand was healed (Matt. 12:1, 10; Mark 3:1-2.) If so then this would be
evidence that this is indeed a reference to the First Day of the week rather
than to a month, wouldn’t it? However, the events recorded in Matt. 12:14-15,
22, 24, 38, and in Mark 3:6, 13, 14, 20, 22 seems to indicate somewhat more
time consuming events than what may fit into one single Sabbath. Nevertheless,
the time reference in Luke 8:22 may still be to the First Day of the week,
albeit not necessarily the one immediately following upon said Shabbat.
The words used by Luke
may be translated “on one of the days,” “on the first of the days,” “on this
most important of the days,” or perhaps even “on the first of the days of the
month” as may be indicated also by Yeshua’s “going up into a mountain” (Mark
3:13,) i.e. to get a better view of the new moon. If the beheading of John the
Baptist occurred on Shevat 2, 17 CE as concluded below, then each and all of
the above translations are valid, because the events described by both Luke and
Matthew occurred, as it may appear, during the day preceding the evening
starting Shevat 2, i.e. on Shevat 1, 17 CE [January (Monday 18 or)
Tuesday 19, 17 CE].
XVII.
The last of the twelve being called (e.g.
Matthew,) and the twelve being ordained:
The event recorded in
Mark 3:12-19 and Luke 6:12-16 (cf. Matt. 8:34-9:9 where it appears as though
Matthew was called for the second time (cf. Matt. 11:1 item #XVII above!) after Yeshua’s return from the
country of the Gadarenes; and Matt. 10:1-42) apparently took place on the same
day as identified under item #XVII above, i.e. on Shevat 1, 17 CE [January
(18 or) 19, 17 CE].
XVIII.
The beheading of John the Baptist:
The beheading of
John the Baptist by Herod at the request of Herodias: At, or shortly
before, the time of plucking grain on Shabbat John the Baptist was in
prison. According to most translations
of the scriptures John was beheaded in connection with a feast held in
commemoration of Herod’s “birthday.” However, it is more likely that the Greek
is giving reference to a feast in commemoration of Herod’s accession. This
event took place some time prior to a Passover.
But Herod’s de facto accession was concurrent with the death of Herod
the Great, which, according to Earnest L.
If, on the other hand, Herod the Great died in 8 BCE as concluded by Ronald L. Conte (based upon Josephus’ eclipse and a thorough consideration of all possible lunar eclipses specified in Fred Espenak’s astronomical tables) then our focus should be Shevat 2, 8 BCE [January 14 or 15, 8 BCE,] and if Herod held his “birthday” celebration according to the Julian calendar he would have done so on Tevet 26 or 27, 17 CE, which is 4-6 days prior to Schebat 2 of that year.
Thus, John the
Baptist may well have been beheaded on or around Thursday
January 14, Friday January 15, or evening of January (Tuesday, 19 or) Wednesday 20, 17 CE.
XIX.
Driving out the evil spirits named Legion in the
country of the Gadarenes:
From the parallel
passages of Matthew 12:24-14:2, Mark 3:13-6:15, and Luke 8:4-9:9 one may deduce
that Matthew(?) and John most likely did not participate in the journeys by
boat roundtrip across the Sea of Galilee to the country of the Gadarenes. (Had there been a parallel of John it should
most likely have been placed between John chapters 5 and 6. Matt. 8:23-9:26
does relate several of events missing in chapters 12-14, but notice that
Matthew himself was not called to follow Yeshua until the time of Matt. 9:9
(Cf. Mark 3:13-18, which calling event may have occurred on the very day
preceding the evening when Yeshua went by boat to the country of the
Gadarenes.) Thus Matthew may well be retelling prior events told him by other
disciples?) Further, one may deduce that because of this trip, and the timing
of it, Yeshua did not hear about the beheading of John the Baptist for a few
days, i.e. until after his return from the country of the Gadarenes. Quite possibly this bad news was not
immediately made public, but was instead delayed until the popularity of Yeshua
was impressed upon Herod a few days after John was beheaded, i.e. as recorded
in the gospels. By comparing the timing of items XVII above and XXII below, it becomes obvious that Yeshua visited
the country of the Gadarenes from Shevat 2
until before the Shabbat hours of Shevat 6 or 7, 17 CE [i.e. from January (19
or) 20 until some time before sunset January 22, 17 CE.]
XX.
Matthew being called the
second time(?):
Based
upon Matthew’s own record, and upon the
subject matter of items #XVII, XVIII, and XX above, it appears as though Matthew was called a second time on the
Sixth day of the week, Shevat 5 or 6, 17 CE [Friday, January 22, 17 CE.]
XXI.
Unsuccessful mission to Yeshua’s “own country”:
"And
when the sabbath day was come, he began to teach in the synagogue: and many
hearing him were astonished, saying, From whence hath this man these things?
and what wisdom is this which is given unto him, that even such mighty works
are wrought by his hands?" Mark 6:2 (KJV.)
Provided the dating of items #XX above and XXIV below are correct it is an
easy matter to date the Shabbat referenced in Mark 6:2, being that this is the
last and only Shabbat within this same time period, i.e. Shevat 6 or 7, 17 CE [January 23, 17 CE.]
XXII.
Sending out the disciples “by two and two”:
The
events recorded in Mark 6:7-13 (cf. Matt. 10:1-42) must be placed between items
#XXII above and XXIV below. Thus this event took
place between Shabbat, Shevat 6 or 7 and the Fifth Day of the week, Shevat 11
or 12, 17 CE [between Saturday, January 23 and Thursday, January 28, 17 CE.]
XXIII.
Feeding 5.000
from five loaves and two fishes, and
XXIV. Yeshua walking on the waters of the
The feeding of the 5.000 from five loaves and two fishes: From Matt. 14:10-17 we learn that Yeshua learned
about the death of John shortly after it happened and that this is the time
when 5000 were served from five loaves and two fishes. From the context it appears that this event
occurred on a Thursday afternoon/evening, if so then likely this event took
place in the late afternoon or evening of either January 21 (New Moon approaching 1st quarter
moon) or January 28, 17 CE (approaching full moon) [Schebat 4, 5,
11, or 12 (Schebat is the 11th biblical month).] However, adding the requirement of a Shabbat
between items #XIX and XXIV above ob
XXV.
Was the blind man who was
cured on Sabbath cured on the same Eighth Day which included the
Transfiguration experience? And did the Transfiguration event take place on the
mount of Olives? Well, as it turns out, I was as blind as the blind man myself!
Would you like to hear my story about how my sight was restored by the
Physician above all Physicians?
Yeshua cured a blind man on a Shabbat while passing
out of the
“that most likely
the blind man was cured on the same Sabbath and within the same 24 hour day
[October 2, 17 CE] upon which the Transfiguration event took place, i.e. as
related by Matthew, Mark, and Luke...” and “If this is so, then the “high
mountain” referenced by Matthew, Mark , and Luke re the transfiguration event
was “the mount of Olives” [Cf. John 8:1.] However, it is not entirely clear
what part, if any, of the events here recorded by John belongs to “the feast of
the dedication”, which belongs to the next event calling for Yeshua to be
present in Jerusalem (Cf. John 10:21-23), and which events are tied to Kislev
25. The feast of Dedication is tied to Kislev 25 [e.g. Friday December 3, 17
CE] Nonetheless, I find it unlikely, considering the cunning plans of the
priests against Yeshua, that Yeshua arrived a full week prior to the Feast of
Dedication such that the Sabbath cure could have taken place immediately prior
to the subsequent Friday Feast of Dedication:…”
However, on a certain day very recently, and after
having been blind to my own errors and to my own blindness for several years, I
too was experiencing the healing powers of my Redeemer. This miracle occurred
on the day I recognize as:
“the Fourth Day [of the week,] the Fifth Day of the
Feast of Tabernacles, the 19th day of month #7, Tishri 19, in the 5940th year(?), following
the beginning recorded in Genesis 1 and in the 2026th year following
the beginning recorded in Luke 1:26-33 [Tuesday night, the 2nd day of the week, September
28 in the 2010th year of Caesar Tiberius (per current
Gregorian reckoning in Europe and elsewhere.) Cf. Daniel 7:25…]”
Well, here is Yeshua, in
Jerusalem, going in and out of the temple and back and forth to Mt. Olives, and
it is indeed, so far as I can tell, the Eighth Day and not any day later or
closer to the Feast of Dedication as formerly I was considering:
“In the last day, that great day of the feast,
Jesus stood and cried, saying, If any man thirst, let him come unto me, and
drink.” John
“And every man
went unto his own house.”
“Jesus went unto the mount of Olives.
And early in the morning he came again into the temple, and all
the people came unto him; and he sat down, and taught them. John 7:53-8:2 (KJV)
“Then took they up stones to cast at him: but Jesus
hid himself, and went out of the temple, going through the midst of them,
and so passed by. And as Jesus passed by, he saw a man which was blind
from his birth.” John 8:59-9:1 (KJV)
“And it was the sabbath day when Jesus
made the clay, and opened his eyes.” John
“Others said, These are not the words of him that hath
a devil. Can a devil open the eyes of the blind? And it was at
When I finally had my eyes opened I gradually… and
then suddenly… realized that the entire context of all the three Gospels that
relate the Transfiguration event is Galilee and the towns of Galilee, certainly
not Jerusalem! Yet, that Transfiguration event too clearly did take place on a
Seventh-day Shabbat and on the Eighth Day Feast! Thus, those two series of
events must necessarily refer to two distinct and separate years! And almost
certainly to two consecutive years at that!!! One more most important part of
this great puzzle was being discovered from behind the haze of my own mind! Yet
another piece of the puzzle that confirms all that which is still correct,
while pointing out to me some of my past errors, for instance, my long held
conviction that the crucifixion took place in 18 CE rather than in 19 CE (which
I based on some flawed
reasoning of my own…)
Well, you’ll find more details of this discovery at this link… Please enjoy!
XXVI. The Transfiguration experience “upon an high mountain”
See: The Transfiguration
Event.
XXVII.
Yeshua at the Feast of Dedication:
Joh 10:21 KJV Others said, These are not the words of him
that hath a devil. Can a devil open the eyes of the blind?
.
.
.
Joh 10:22 KJV And it was at
Joh 10:23 KJV And Jesus walked in the temple in
Solomon's porch.
Joh 10:24 KJV Then came the Jews round about him, and said
unto him, How long dost thou make us to doubt? If thou be the Christ, tell us
plainly.
Joh 10:31
KJV Then the Jews took up stones again to stone him.
Joh 10:39 KJV Therefore they sought again to take him: but he escaped out of
their hand,
Joh 10:40 KJV And went away again beyond
Notice the repetition of “again!” Isn’t this quite
obviously in reference back to the recent events of just a few weeks earlier
and the events that occurred on the Eighth Day [October 2, 17 CE] and
which events are related in John 7:37-10:18? After the stoning event and escape
of Yeshua related in John 8:59-9:1 as apparently related to “the last day, that
great day of the feast” (John 7:37,) isn’t it much more likely that there is a
greater space of time intervening prior to this repetition of events than a few
hours or at most a very few days?
The Feast of Dedication occurs annually on Kislev
25. Thus, if the crucifixion was in 18
CE then the preceding Feast of Dedication began at sunset Thursday night
December 3, 17 CE.
“And it was at
When does winter begin? “The climate of
Nevertheless, the years (15-37 CE) when Kislev 25 fell
in mid-December or later are these: The
winters starting in 15(?), 16, 18, 21, 24, 26, 27, 28(??), 29, 31(??), 32, 34,
35, and 37.
XXVIII.Three references (Luke
13:1-4, 11, 16) to “eighteen” in the early part of the 18th Year of
Tiberius: 1. Pilate murdering Galileans sacrificing at the
Luk
13:1 KJV There were present at that season
some that told him of the Galilaeans, whose blood Pilate had mingled with their
sacrifices.
Luk
13:2 KJV And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such
things?
Luk
13:3 KJV I tell you, Nay: but, except ye repent, ye shall all likewise perish.
Luk 13:4 KJV Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that
dwelt
in
Luk 13:11
KJV And, behold, there was a woman which had a
spirit of infirmity eighteen years, and was bowed together, and could in no
wise lift up herself.
Luk 13:16
KJV And ought not this
woman,
being
a
daughter
of
Abraham,
whom
Satan
hath
bound,
lo,
these
eighteen years, be loosed from this bond on the sabbath day?
I find it interesting that the only three usages of the number eighteen in
the entire New Testament are tied to the early part of the 18th Year
of Tiberius as dated within this chronology study. I have found that the last
dated events (that I’ve discovered in Luke thus far) prior to Luke 13 are Luke
9:28-30, 37 (i.e. “the
transfiguration event that occurred on Tishri 22, 17 CE [After the beginning of
Sabbath, Friday night after sunset October 1, 17 CE.]”) and Luke
9:51; 10:38-39 (heading
to Jerusalem and the Feast of Dedication (Kislev 25 [December 3,] 17 CE) and
visiting with Martha and Mary,) and that the first dated events (that I’ve
discovered in Luke thus far) subsequent to Luke 13:1-16 are found in Luke 13:22;
15:1; 17:11; 18:35; 19:1-6, and 19:8-10
(dated Aviv 1 [April 5,] 18 CE), which series of events all seem tied to
Yeshua’s last journey to Jerusalem prior to his crucifixion.
Perhaps this could be taken as a direct Scriptural hint, even as
Scriptural confirmation?, that these events are correctly dated to the 18th
biblical Year of the reign of Tiberius? Perhaps the number 18, i.e. 6+6+6, may
be for us a reminder of the Mark of the Beast which was to attach briefly also
to Yeshua as the title to his name was sold by Judas into the trusteeship of
the Beast / local Government? Perhaps the importance, for each of us, of
recognizing this type of subject relationship to a State is emphasized also by the
one and only sign to be given this “evil and adulterous generation?”:
Mat
12:39 KJV But he
answered and said unto them, An evil and adulterous generation seeketh
after
a
sign;
and
there
shall
no
sign
be
given
to
it,
but
the
sign of the prophet Jonah:
At any rate, based upon the above referenced series of events, I conclude
that Luke 13:1-16 references an event that took place between the Feast of Dedication on Kislev 25 in the 18th
biblical year after the beginning of the reign of Caesar Tiberius [Friday
December 3, 17 CE,] and some days prior to Aviv 1 [April 5,] 18 CE.
XXIX. An outline of the daily events of the Crucifixion week based
upon the Greek N.T. (Textus Receptus):
To
see the details of this study please click here!
XXX.
The timeline re N.T. events beyond the end of the four
Gospels: Acts of the Apostles; the Letters of Paul, Peter, John, James, &
Jude; Revelation
Click this link to pursue these items!
XXXI.
The War and the Destruction of
Click
this link for my complete study "The War and the Destruction of
Jerusalem"!
XXXII.
John’s captivity on Patmos:
Click
this link to pursue this item!
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