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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 Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth." Luke 1:5 (KJV.)

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 7^th Sabbath of Omer, that is the Feast of Sabbaths, Hag HaShavuot, the Day of Pentecost and continuing through the next, the 8^th 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) And^G2532 it came to pass,^G1096 that, in that manner^G5613 were concluded^G4130 the^G3588 days^G2250 of his^G846 ministration^G3009 and he departed^G565 to^G1519 his own^G848 house.^G3624

Luke 1:23 (KJV) And^G2532 it came to pass,^G1096 that, as soon as^G5613 the^G3588 days^G2250 of his^G846 ministration^G3009 were accomplished,^G4130 he departed^G565 to^G1519 his own^G848 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 1:24 (KJV.)

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, “συνελαβεν^{4815 (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 1:13 (KJV.)

"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 1:13 (TLT.)

"Now¹¹⁶¹ Elisabeth's¹⁶⁶⁵ full time⁵⁵⁵⁰ came⁴¹³⁰ that she⁸⁴⁶ should be delivered;⁵⁰⁸⁸ and²⁵³² she brought forth¹⁰⁸⁰ a son.⁵²⁰⁷ " Luke 1:57 (KJV.)

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 5^th Moon fell out not long after Zacharias’ returning home in the latter part of Sivan, the 3^rd Moon, and even more specifically from Luke 1:27, 36 (the 6^th Moon coinciding with Elisabeth’s 6^th 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.)]

II. 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’ 15^th 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 31^st year of life, and is one and the same as Tiberius’ 16^th 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 Galilee, named Nazareth," Luke 1:26 (KJV.)

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 1:36 (KJV.)

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 1:31 (KJV.)

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 1^st 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 7^th 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	1^st 7^th 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 6^th month is considered the accession month, these three months would be the 7^th, 8^th, and 9^th moons, i.e. Tishri, Bul, and Kislev. Her return then would be early Tevet, the 10^th 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. 

I. 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.]

II. 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.]

III. The timing of Yeshua’s visit to the Temple in Jerusalem at age 12:

Luk 2:46 KJV+ And²⁵³² it came to pass,¹⁰⁹⁶ that after³³²⁶ three⁵¹⁴⁰ days²²⁵⁰ they found²¹⁴⁷ him⁸⁴⁶ in¹⁷²² the³⁵⁸⁸ temple,²⁴¹¹ sitting²⁵¹⁶ in¹⁷²² the midst³³¹⁹ of the³⁵⁸⁸ doctors,¹³²⁰ both²⁵³² hearing¹⁹¹ them,⁸⁴⁶ and²⁵³² asking them questions.^{1905, 846}

Luk 2:46 TLT+ And²⁵³² it came to pass,¹⁰⁹⁶ that after³³²⁶ the first three⁵¹⁴⁰ days of the week [Tuesday night]²²⁵⁰ they found²¹⁴⁷ him⁸⁴⁶ in¹⁷²² the³⁵⁸⁸ temple,²⁴¹¹ sitting²⁵¹⁶ in¹⁷²² the midst³³¹⁹ of the³⁵⁸⁸ doctors,¹³²⁰ both²⁵³² hearing¹⁹¹ them,⁸⁴⁶ and²⁵³² asking them questions.^{1905, 846}

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’ 15^th 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 30^th birthday. It follows that Yeshua’s mission began within the Scripture year beginning Tishri 22, 15 CE. That is, in the 16^th 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…

IV. 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 Jordan, and was led by the Spirit into the wilderness, 2 Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered. 4:9 And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:” Luke 3:1-3, 21, 22; 4:1, 2, 9 (KJV)

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 22^nd day of the seventh lunar month. The 1^st Scriptural year of Tiberius began with Tishri 22, 1 BCE and ended with Tishri 21, 1 CE. Thus, the 15^th 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 1,825,030^th 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 Rome (who died between 540 and 560) established the beginning of our currently used reckoning of time (the Christian era.) In so doing he built on the assumptions, that Christ died in his 31^st year of life and that his resurrection occurred on Easter day March 25. As the day of Easter after 532 Julian years (28 x 19) recurs on the same date and at Easter according to the Diocletian era (cf. “The Diocletian era” entry above,) which was in use at the time of Dionysius exiguous, occurred March 25, 279 CE, Christ would accordingly have been born in the year 279-532-31=-284 [285 BCE] according to the Diocletian era. Accordingly Dionysius exiguous suggested that date as the beginning of the Christian reckoning of time.”(Free translation of the entry under “Diony’sius exi’guus” taken out of the Swedish encyclopedia Svensk Uppslagsbok, (1934.))

“At the time for this [the Julian] calendar reform the reckoning of years of the Romans was generally dated from the founding of Rome (A.U.C. = ab urbe co’ndita.) This beginning is concurrent with April 21, 753 B.C.. The reckoning of years based [supposedly] on the birth of Christ, i.e. the Dionysian reckoning of time (named from its progenitor Dionysius exiguus, cf. said name [above,]) began in Germany and France no earlier than the 10^th century, and from thence it gradually became the predominant calendar.”(Free translation of the entry under “Kronologi” taken out of the Swedish encyclopedia Svensk Uppslagsbok, (1934,) p. 137.)

“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. “ IX. The First Cleansing of the Temple by Yeshua “ 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 15^th 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 Jerusalem the feast of the dedication, and it was winter." John 10:22 (KJV.)

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 40^th 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 “ασβεστω^{762 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. 3:13 KJV. This same Greek word is elsewhere translated “Xylophory,” i.e.:

“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 two forty day periods at the beginning and end of Yeshua’s ministry! Notice how they are mirror images of one another in several respects:

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.

V. The First Disciples being Called the First Time:

“19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, 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 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 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 Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. 44 Now Philip was of Bethsaida, the city of Andrew and Peter. 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 (KJV)

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 Jordan, where John was baptizing.” Thus Andrew and Simon, the sons of Jona, who were from Bethsaida (cf. v. 44 above) were called, on this occasion, while in Bethabara beyond Jordan, and not while in Galilee (cf. Matt. 4:18.) Philip and Nathanael where called, per the above record of John, at a point in time when Yeshua was getting ready to return to Galilee (cf. John 1:43 above.)

“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 Jordan, and was led by the Spirit into the wilderness, 2 Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.” Luke 4:1-2 (KJV.)

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 Jerusalem to Bethabara beyond the river Jordan where John the Baptist was.

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 1:39 (KJV)

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 11:11 (KJV.)

Re Philip and Nathanael, the second pair of brothers called to become disciples of Yeshua:

“The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. 44 Now Philip was of Bethsaida, the city of Andrew and Peter. 45 Philip findeth Nathanael…” John 1:44-45 (KJV)

“The day following” then naturally references the First Day, i.e. the day following the Shabbat, when the travelers from Jerusalem returning from the Feast of Dedication, would be resuming their journey home. Thus it is only natural also that the people from the same town would be traveling together while also meeting and getting to know one another one these occasions. Thus, I find it most likely, even confirmed, that Philip and Nathanael were called by Yeshua, while on their way back home to Bethsaida from Jerusalem, on the First Day of the week, Kislev 28, 15 CE [the day beginning at sunset Saturday night December 28, 15 CE.]

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 Bethsaida, the city of Andrew and Peter.

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 ©)

VI. The Marriage in Cana of Galilee:

Background: After Yeshua was baptized by John the Baptist, and after his forty days of temptation (cf. Matt. 3:13-4:11, Mark 1:9-13, & Luke 3:21-22; 4:1-13,) “John seeth Jesus” and “John bare record, saying, I saw…” (John 1:29, 32.) After these events, which took place in Judaea, and across from Judaea, beyond the Jordan, “Jesus would go forth into Galilee” (John 1:43,) where he called his first disciples before attending “a marriage in Cana of Galilee” (John 2:1.) These events, as recorded in John 1:29-2:12, are not recorded by any of the other three gospel writers:

"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 1:29 (KJV.)

"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 Galilee, and findeth Philip, and saith unto him, Follow me." John 1:43 (KJV.)

“And the third day there was a marriage in Cana of Galilee… After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples [i.e. Andrew and Simon (the sons of Jona,) Phillip, and Nathanael, ToL’s note (cf. John 1:35-51 and Matt. 4:18-22)] and they continued there not many days. And the Jews’ Passover was at hand, and Jesus went up to Jerusalem. And found in the temple those that sold oxen and sheep and doves…” John 2:1, 12-14.

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 3^rd 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.

VII. The First Cleansing of the Temple by Yeshua:

“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 13^th 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!

VIII. 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 Jerusalem…” John 2:13 (KJV)

“Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?” John 2:20 (KJV)

This event took place on, or a very few days prior to, Aviv 13, 16 CE [Friday, April 10, 16 CE.] Cf. “IX. The First Cleansing of the Temple by Yeshua” above!

IX. 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 Jerusalem before the passover, to purify themselves." John 11:55 (KJV.)

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 Galilee; 13 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:” Matt 4:11-13 (KJV)

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 Galilee, preaching the gospel of the kingdom of God.” Mark 1:12-14 (KJV.)

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 land of Judaea; and there he tarried with them, and baptized 23 And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized. 24 For John was not yet cast into prison 25 Then there arose a question between some of John's disciples and the Jews about purifying. 26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him… 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 Judaea, and departed again into Galilee. 4 And he must needs go through Samaria. 5 Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.” John 3:22-4:5 (KJV.)

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 Galilee after Yeshua heard of John’s imprisonment.

2. According to John 11:55 it was customary for the people to travel "to Jerusalem before the passover, to purify themselves." Thus it was only natural, at such a time and place, that “…there arose a question between some of John's disciples and the Jews about purifying.”

3. Says John’s disciples: “He that was with thee beyond Jordan…“ Thus, John 3:26 makes it clear that the conversation between the disciples of John the Baptist and John the Baptist himself took place in Judaea and not “beyond Jordan” where John the Baptist used to baptize. The people were assembled in Jerusalem for Passover, and for the Feast of Unleavened Bread, and most likely John the Baptist and his disciples would be there as well.

4. John makes it clear that Yeshua returned to Galilee when he “knew how the Pharisees had heard that Jesus made and baptized more disciples than John.” (John 4:1, 3.)

5. The leaders, e.g. Herod, were wary of doing anything to upset the huge masses while they were all assembled at Jerusalem. The time when the people were all pulling up and heading for home would be a much more convenient time for unpopular actions such as the imprisonment of a popular figure like John the Baptist.

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 Jerusalem, but after the conclusion of the Feast of Unleavened Bread. A likely date for John the Baptist’s imprisonment is, accordingly, the First Day of the week, Aviv 22, 16 CE [April 19, 16 CE.]

X. Meeting the Woman at Jacob’s Well at the city of Sychar in Samaria:

“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 Judaea, and departed again into Galilee. 4 And he must needs go through Samaria. 5 Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour.” John 4:1-6 (KJV.)

"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 4:35 (KJV.)

"45 Then when he was come into Galilee, the Galilaeans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast. 46 So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.” John 4:45-46 (KJV.)

"54 This is again the second miracle that Jesus did, when he was come out of Judaea into Galilee." John 4:54 (KJV.)

"1 After this there was a feast of the Jews; and Jesus went up to Jerusalem." John 5:1 (KJV.)

Notice that Yeshua was on his way back from “the feast” “at Jerusalem,” (v. 45.) Shortly after this he returns to another “feast of the Jews.” There are only three Feasts in the year (cf. Lev. 23) at which the Jews are to go to Jerusalem: 1. The Feast of Unleavened Bread, 2. the Feast of Weeks, and 3. the Feast of Tabernacles. So which two feasts are being referenced in the above passages?

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 [6^th & 7^th] for harvesting olives, two [8^th & 9^th] months for sowing grain, two months [10^th & 11^th] for sowing the late, one month [12^th] for collecting flax, one month [1^st] for harvesting barley, one month [2^nd] for harvesting and feasting, two months [3^rd & 4^th] for cutting the vine plants, one month [5^th] 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 Cana in verse 45.

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 noon of Sunday April 19, 16 CE, and the latest possible day must be Sunday April 26, 16 CE. Considering that he stayed in Sychar for two days, it may seem likely, but not certain, that one of those days was Shabbat, April 25, and the other probably Preparation Day, i.e. the Sixth Day of the week, starting at sunset April 23. If so, the meeting with the woman at Jacob’s well likely occurred “about the sixth hour” of the Fifth Day of the week [i.e. at noon, Thursday, April 23, 16 CE (±3-4 days.)]

XI. Yeshua in the Nazareth synagogue on the Day of the Sabbaths:

Luke 4:16 KJV 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 sabbath⁴⁵²¹ day,²²⁵⁰ and²⁵³² stood up⁴⁵⁰ for to read.³¹⁴

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 ”τη^{3588 T-DSF} ημερα^{2250 N-DSF} των^{3588 T-GPN} σαββατων^{4521 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, ”τη^{3588 T-DSF} ημερα^{2250 N-DSF} των^{3588 T-GPN} σαββατων^{4521 N-GPN},” are found in Luke 4:16, in Acts 13:14 and in Acts 16:13. What day exactly is signified by these Greek words? It appears that this term, these words, are being almost certainly defined from the context of Luke 4:16 in the light of the surrounding events previously identified: Yeshua had returned from Jerusalem after the Feast of Unleavened Bread was concluded and following his 40 days of tempting in the desert. This event is recorded by Luke prior to “Andrew and Simon (Cephas) Called as Disciples a Second Time,” which event most likely is therefore subsequent to “the Day of the Shabbats” (cf. Luke 5:10-11and below!) “The Day of the Shabbats” is also certainly placed by Luke before the Shabbat referenced in Luke 6:1-3, which must have been Tishri 5 (or 6) [September 26, 16 CE. Cf. “Plucking grain on Shabbat” below!]

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]

XII. 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 Galilee after “John was cast into prison,” while John is describing an event beyond the river Jordan while John the Baptist was himself a key participant. Thus, Matthew’s account above necessarily represents a second calling of Andrew and Peter. Cf. also Luke 5:10-11:

“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 Samaria on his return from Jerusalem after the Feast of Unleavened Bread. The earliest time that the two days at Sychar could have been is the Second and Third Days of the week, Aviv 23 and 24, 16 CE [Monday and Tuesday April 20 and 21, 16 CE,] thus the timing of this second calling is some time after the Day of the Shabbats, which day, I believe, is the same as Hag Ha-Shavout, which was on the Seventh Day Shabbat, Sivan 11 or 12, 16 CE [Some days or weeks after the Day of the Shabbats, presumably, Saturday June 6, 16 CE?]

XIII. 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 Jerusalem. Counting this Shabbat according to the available facts, re the timing of the 24 courses of priests and Levites servicing the temple, I arrive at the 31^st Shabbat of the year counting from Aviv 1, 16 CE, which brings me to the conclusion that the Second-First Shabbat in 16 CE most likely fell out on Oct 31, 16, which was the 10^th or 11^th day of the 8^th 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 8^th Moon, 16 CE.] (For details of each of the 24 priestly courses cf. my article entitled “24 Courses of Priests and Levites - Facts and Considerations.”)

[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 31^st 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 10^th or 11^th day of the 8^th 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 8^th 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 10^th or 11^th day of the 8^th 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 8^th Moon, 16 CE.]

XIV. 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 man^{444 (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 23:36 KJV Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be a holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; and ye shall do no^, servile work therein.

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

September 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

October 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 1^st 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. 23:36.

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.”

XV. 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 8:22 (Hendricksson, The Interlinear Bible)

“Now it came to pass on a certain day…” Luke 8:22 (KJV)

“And it began on the first of the days…” Luke 8:22 (TLT)

“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].

XVI. 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].

XVII. 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. Martin, occurred in 1 B.C. on one of three special Jewish days of commemoration. The last one of these three days is likely pertaining to the death of Herod the Great, i.e. per Earnest L. Martin’s interpretation of Megillath Taanith (Scroll of Fasting.) [Cf. Earnest L. Martin’s web-site] This day is Shevat 2, i.e. the 2^nd day in the eleventh biblical month. Shevat 2 in 17 CE occurred on January (19 or) 20 (starting at sunset the previous night.)

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.

XVIII. 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.]

XIX. 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.]

XX. 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.]

XXI. 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.]

XXII. Feeding 5.000 from five loaves and two fishes, and

XXIII. Yeshua walking on the waters of the Sea of Galilee:

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 11^th biblical month).] However, adding the requirement of a Shabbat between items #XIX and XXIV above obviates the first option while leaving us only the latter option. Was the moon visible when Yeshua walked upon the water in the 4^th watch of the subsequent night, thus making it possible for the disciples to see him from some distance walking on the water? If so, Yeshua walked on water before dawn on Friday just before astronomical full moon [which occurred 1-30-0017 at 22:06,] since the new moon is only visible in the early hours of night, and because the moon was only above the Sea of Galilee horizon in the fourth watch [checking moon ups between 02:40 and sunrise] from 1-27-0017 through 2-12-0017! (On January 29, 17 CE the moon would have been visible between west and westnorthwest at 3 AM, thence moving slightly past westnorthwest before setting about 05:40 AM with the first light of dawn, sun rise being about 06:57 AM [all times here given is Sea of Galilee solar time 2hr 22 min east from GMT].) Cf. Matt. 14:25, Mark 6:48-51, and John 6:19.

XXIV. The Transfiguration experience “upon an high mountain”

See: The Transfiguration Event.

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?

Yeshua cured a blind man on a Shabbat while passing out of the Temple [Cf. John 8:59 and 9:1.] Apparently this Shabbat of cure occurred “in the [same] morning [when] he came again into the temple” (cf. John 7:37 and 8:1), following upon “the last day, that great day of the feast”, i.e. after the 7^th day of the Feast of Tabernacles. But, if that is so, then “the last day, that great day of the feast” [of Tabernacles] occurred on a Friday. But the only years (checking 15-37 CE) when the 8^th Day could have been a Friday night, were the same years as discussed re the Transfiguration event [Cf. #XXVI above.] Since John is not otherwise giving reference to the Transfiguration event and since the timing for the curing of the blind man follows a reference to “the last day, that great day of the feast [of Tabernacles]” when according to this scriptural passage Yeshua was present at the temple in Jerusalem, I conclude 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. 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:

“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 7:37 (KJV)

“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 9:14 (KJV)

“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 Jerusalem the feast of the dedication, and it was winter. And Jesus walked in the temple in Solomon's porch.” John 10:21-23 (KJV)

Here there is apparently a reference back to the healing of “the eyes of the blind” man that is in this verse associated with “the feast of the dedication” Kislev 25. So, does this obviate our conclusion that the healing of the blind man took place on the Eighth Day, or does it not? Cf. below at “Yeshua at the Feast of Dedication!”

XXVI. 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?

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Joh 10:22 KJV And it was at Jerusalem the feast of the dedication, and it was winter.

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 Jordan into the place where John at first baptized; and there he abode.

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 Jerusalem the feast of the dedication, and it was winter” John 10:22 (KJV.) This reference of John to “winter” may be considered a weak and inconclusive argument in favor of one of the many years when Kislev 25 fell at or after mid-December, which is the time period commonly associated with the English word “winter” in Israel. However, the corresponding Greek word in the Textus Receptus, Strong’s #5494, does not necessarily refer to winter, but is defined thusly: “from a derivation of cheo (to pour; akin to the base of 5490 through the idea of a channel), meaning a storm (as pouring rain); by implication the rainy season, that is winter”.

When does winter begin? “The climate of Bethlehem for the greater part of the year is pleasant. Winter lasts for three months, from mid-December to mid-March, and can be severe… The rainy season starts in the second half of autumn (mid-October) and continues until the end of April.” (From bethlehem-city.org )

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.

XXVII. Three references (Luke 13:1-4, 11, 16) to “eighteen” in the early part of the 18^th Year of Tiberius: 1. Pilate murdering Galileans sacrificing at the Temple, 2. 18 men who died when the Tower of Siloam fell on them, 3. A woman crippled by an evil spirit for 18 years and unable to stand up straight:

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 Jerusalem?

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 18^th 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 18^th 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 18^th 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.

XXVIII.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!

XXIX. 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!

XXX. The War and the Destruction of Jerusalem:

Click this link for my complete study "The War and the Destruction of Jerusalem"!

XXXI. John’s captivity on Patmos:

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