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Statement of belief: “Sanctify them through thy truth: thy word is truth.” (John 17:17 KJV)

Updated 5924_[(*??*)] 08 29 2028 [2011-12-25]

Revised 5925[(*??*)] 12 22 2029 [2013-04-03] Cf. Item VI mostly re the particular events at the end of the 40 days of temptation.

Caution: This page, most particularly items XVIII thru XXX, will shortly be revised…

Dated New Testament Events

Towards a Better Understanding

of the Timeline in the N.T.:

Abstract:

Since discovering my error of placing the crucifixion and resurrection in 18 CE rather than in the correct year, 19 CE, I’ve been doing my best to follow up on that discovery and to correct everything else that may be tied to, or builds upon, that error of mine. Hopefully this file will be more or less perfecting that work, but of course, as always every pursuit of the truth is an ongoing process with ever new and exciting discoveries… So please don’t be disappointed with me if, from time to time, I’ll have to revise or refine one thing or another! Isn’t it also that way with PCs and all these forever new versions of various software programs? A bit frustrating always to adjust and to relearn… That’s for sure! Yet, in the end it is usually worth the trouble, isn’t it? (For comparison: The earlier version of this file is retained here.)

You’ll notice that I’ve stricken out some of the dates below, rather than just simply deleting them. This is because it seems to me presently as though the earlier Abib placements are not in harmony with most of the Abib placements that may be Scripturally confirmed. Yet, there seems to be a few odd exceptions to this rule… Thus, I’ve left those dates in place, yet with a strikethrough… For details of that particular issue, Aviv beginnings, please click on this link to an article of mine that deals with just that! One notable exception seems to be the Abib of the year when Yeshua was 12 years of age.

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 8^th (of 8) Sabbath of Omer, that is, the Feast of Sabbaths, Hag HaShavuot, the Day of Pentecost and continuing through the next, the 9^th Sabbath (at the end of the 8^th week; 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 [perhaps as based upon a Jerusalem based aviv?] 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 Luke 1:56-57 (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 19 CE we find the beginning of Yeshua’s ministry. Yeshua’s three and a half years of ministry began in the summer subsequent to his baptism at the time of Passover, 15 CE. His 30^th year ran concurrent with Tiberius’ 15^th Scriptural 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 “6000+ years” 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 at the end of September or in 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. However, consider the following findings re the Star of Bethlehem:

This box was created shortly after midnight on 5941_[(?)] 09 22 2027 [2010-12-29]

on the incentive of a good friend, and after listening to Rick Larson’s presentation of The Star of Bethlehem

and after reviewing once more the productions of Earnest L. Martin.

The Star of Bethlehem?

Here's a little something you might enjoy sharing with your friends:

On July 31, 16 BCE there was at 1:52 AM rising above the eastern horizon a conjunction of Jupiter and Venus in the constellation Gemini, the Twins, and two days later at the same time the two of them, the planets, were joined by the aging moon. This would be at the time of the (4th or) 5th moon of the Scripture year and also at the time of the (4th or) 5th month of Elizabeth's pregnancy. Cf. Luke 1:24, 36!

At the time when the cock crows, about 3 AM, on Sept 1, 16 BCE, Venus could be seen rising over the eastern [Jerusalem] horizon while in conjunction with Regulus, in the constellation Lion, while also in conjunction with the Moon. This would correspond to the 26th day of the (5th or) 6th month of the Scripture year, and thus also with the time when Mary got her message from the angel Gabriel as recorded in Luke 1:26-38. While the last of the stars were disappearing in the dawn of the morning, Mercury, “the messenger star,” could be seen rising above the eastern horizon while trailing behind Jupiter and the Moon.

In the middle of July, 15 BCE, within (a few days, or) a month of Yeshua's delivery, Jupiter could be seen rising over the eastern horizon shortly before sunrise while located quite close to the mouth of the Lion, the mouth of the Hydra, and the mouth of the Crab, and while on its way towards Regulus, which it was in conjunction with on Oct 6, 15 BCE (cf. Rev 12!) After passing Regulus, Jupiter would then appear to stand still on November 18, 15 BCE before turning back and again being in conjunction with Regulus on Jan 11, 14 BCE. Obviously these latter dates would correspond to a time when Yeshua had been nursing his mother for 5-7 months’ time, thus being also within the correct time frame for the visiting men from the East as recorded in Matthew. At about 4 AM Jupiter would have been visible at its highest position on the sky [above Bethlehem,] only about 10 degrees off zenith... in a southerly direction… That is, in the very same direction in which Bethlehem is located relative to Jerusalem (cf. Matthew 2:1, 9!)

(For those who perhaps didn’t already know:) Jupiter and Regulus are both being associated with kingship, while Venus and the Moon are both being associated with motherhood and fertility.

How's that for a variety show and for the smiles of the One Most High of all, the Almighty!

Praise the Lord of Hosts, the Creator of the Universe!

Now, if we are to go by the above Star of Bethlehem, we find that, on Day Three, Sivan 1 [Mon eve May 28,] 15 BCE, at the time when the first stars were appearing against the westerly evening sky, Jupiter (descending) and Venus (rising) were in conjunction, while at the same time the New Moon crescent was first seen, and Mercury was now also rising above the horizon haze. Accordingly, I find Day Three, Sivan 1 [Mon eve May 28,] 15 BCE, being a most likely date of delivery. Provided that this date corresponds with the EDC (the estimated date of delivery,) August 21, 16 BCE would be the LMP, Last Menstrual Period, and the corresponding ovulation and conception would be Mon night September 4, 16 BCE. Mon Sep 4, 16 BCE[1] was the New Moon day of either Elul or Tishri. Given the record of Luke 1:26-27 (and Matthew 2) and the behavior of Mercury, Venus, Jupiter, and Leo between July 31, 16 BCE and September 11, 16 BCE, I believe September 4, 16 BCE was the New Moon day of Tishri. On that evening the New Moon crescent was visible within Virgo on the western sky while on the eastern sky Pisces was rising. Mars rose at 08:10 PM. Jupiter did not rise until 11:48 PM. Venus rose near Regulus in Leo at 02:35 AM, Sep 5, 16 BCE.

To clearly visualize the events on the sky correlated to the records of Matthew 2 and Luke 1 please review my PowerPoint presentation!

Conclusion:

I find that, all things thus far considered, the following dates are the most likely candidates for being the real ones: Please cf. this synopsis!

III. 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 Day Four Sivan 9 [the day beginning Tue June 5, 15 BCE] (cf. this link!)

IV. 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;

Leviticus 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…” “of her [Mary’s] purification according to the law of Moses were accomplished…” at the beginning of Tammuz 12, 15 BCE [the day beginning Sun July 8, 15 BCE] (cf. this link!)

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

Luke 2:43 KJV And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it.

Luke 2:44 KJV But they, supposing him to have been in the company, went a day's journey; and they sought him among their kinsfolk and acquaintance.

Luke 2:45 KJV And when they found him not, they turned back again to Jerusalem, seeking him.

Luke 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}

Luke 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 (beginning at sunsets of the days prior) 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 official dates proclaimed by the Rabbis?

Consider this Starry Night Backyard view of that particular New Moon crescent at this link! Local SNB sunset from the top of Mt. Tabor was at 18:05:34 (illum.: 0.95%;) moonset: 18:59:09; which makes for 53 min 35 sec lag time and 1.03% illumination at the time of moonset… Now, that lunar crescent is very borderline at best, although the skies might have been more clear in those days than they are now, and the 54 min lag time is pretty good. Indeed, there were quite a few stars visible at the time of moonset, so perhaps this is possible? Yet, on the downside, the minimum illumination for visible lunar crescents, as observed from the entire country of Israel over the last 10 years, is 1.10% at the time of observation, at which time the lag time was 52 min 27 seconds. The values for Jerusalem were not much different: Local SNB sunset from the Jerusalem horizon at 17:49:09 (illum.: 0.95%;) moonset: 18:42:05; which makes for 54 min 56 sec lag time and 1.04% illumination at the time of moonset…

Thus, that is a very questionable observation, albeit possible…

If I am not mistaken, the official New Moon of the Jews for that month did not begin until two days later!

[Astronomical full moons: 1) Sun Mar 31, 3 BCE 18:16 è Aviv 13 of the Jews began at sunset Mar 31 è Aviv 1 of the Jews began Tue Mar 19, 3 BCE; Aviv 15 of the Jews began Tue Apr 2; and Aviv 21 of the Jews began at sunset Mon Apr 8, 3 BCE; 2) astronomical full moon: Tue Apr 30, 3 BCE 09:11 è Aviv 13 of the Jews began at sunset May 1, 3 BCE è Aviv 1 of the Jews began Fri Apr 19, 3 BCE; Aviv 15 of the Jews began Fri May 3, 3 BCE; and Aviv 21 of the Jews began Thu May 9, 3 BCE.]

Thus, if the Jews honored that same month (cf. #1 above: Sun Mar 31 full moon!) for their official Abib, then their Feast of Unleavened bread would have ended at sunset Tuesday April 9, 3 BCE. How likely would Yeshua’s parents, and all the people they traveled with, have been to either leave on the Jews’ 5^th day of the Feast of Unleavened Bread [or else remain for an extra five days (i.e. days ##4, 5, 6, 7, and 1) before leaving?] That does not seem like too likely a scenario, or does it? Yet, as seen from the above dates, “Mon-Sun, April 1-7 or Wed-Tue, May 1-7, 3 BCE,” that is the necessary scenario for these things to fit perfectly the words I am reading in the Scriptures… as emphasized also within the quoted words of Luke above!

The picture that seems to emerge before my eyes then, is a situation where a fair number of people, as indicated by the words of Luke 2:44 “in the company… among their kinsfolk and acquaintance…“ were quite serious about following the Scriptures alone, regardless of the proclamations of the priests and of the hierarchy generally. Clearly Joseph and Mary were “in the company…” of those folks, while others, as indicated by the words “the doctors,” were staying behind for the remainder of the official Feast days. I find it interesting to realize how that Yeshua’s parents ended up returning to Jerusalem and the Temple at the very end of those officially proclaimed seven days of the Feast, that is, at the end of the Third Day of the week. Only too typical, as I’ve come to realize, of the very scant, yet most distinct and precise date stamps being provided throughout the New Testament Scriptures.

I have shown elsewhere that there is no way of fitting the Scriptural scenario of this event as recorded into 4 BCE. Not per the Scripture calendar, neither per the calendar of the Jews! Cf. the tag “12 years old” within my Excel file as available under this link!

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.

For the details of my current answer to this last question, please cf. this link! And this link!

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…

VI. 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 Jewish Calendars. Jewish calendars generally begin with either Aviv 1 or Tishri 1. The Biblical calendar, however, which was also generally the one Josephus used, begins with the 22nd day of the seventh lunar month. The 1st Scriptural year of Tiberius began with Tishri 22, 1 BCE and ended with Tishri 21, 1 CE. Thus, the 15th Scriptural year of Tiberius began with Tishri 22, 14 CE (October 6 (or November 4,) 14 CE [SNB Sep 14, 14 CE Jerusalem horizon sunset: 17:50:44; moonset: 18:33:55; lag: 43 min 11 sec; illumination: 2.46% & SNB Oct 13, 14 CE Jerusalem horizon sunset: 17:14:37; moonset: 17:31:39; lag: 17 min 02 sec; illumination: 0.91%]) and ended with Tishri 21, 15 CE (at sunset of either September 24 (or October 24,) depending on whether or not aviv, a certain stage of barley ripening, was found before sunset of March 10, 15 CE. [SNB Sep 3, 15 CE Jerusalem horizon sunset: 18:04:50; moonset: 18:42:50; lag: 38 min 00 sec; illumination: 2.11% & SNB Oct 2, 15 CE Jerusalem horizon sunset: 17:28:15; moonset: 17:36:16; lag: 08 min 01 sec; illumination: 0.59%]) 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, that is, as in “B.C.” etc.. Here follows a few references re the officially recognized beginnings of the Julian/Gregorian calendar reckoning:

“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 sometime after November 4, 14 CE and was certainly concluded when he was beheaded (cf. “XX. The beheading of John the Baptist“ below) on Nisan 1, 17 CE [Thu Apr 15, 17 CE. Notice that in the US April 15 is Tax Return Due Date! What a commemoration! Who else is in effect being beheaded by signing a Tax Return under any Vicarius Filii Dei?!! Please take notice! Consider it! Selah!... Furthermore, come to think of it, this was also the time of the beginning of the very first taxation period under the sole reign of Caesar Tiberius. Cf. this link! Remember, in consequence of the truth behind the discovery of Toby Joreteg re Daniel Chapter 11, we are even now living in that same era of Caesar Tiberius when and if we volunteer into the jurisdiction of the State – any State!!!!!!!]

Yeshua was baptized by John the Baptist immediately before the beginning of the forty days of temptations in the wilderness. This wilderness period of temptations was concluded with the 40th day of Omer, after which Yeshua was brought first up into a very high mountain and then into Jerusalem (cf. Luke 4:9-13.) Shortly thereafter there was the marriage in Cana of Galilee (which marriage feast quite possibly began on Monday June 10, 15 CE; cf. IX below.) Thus, Yeshua was certainly baptized, and led into temptations, some days within the range of days between November 4, 14 CE (the beginning of the Scripture year of the calling of John the Baptist) and April 26, 16 CE, (the beginning of Aviv 1, 16 CE.)

But when exactly?

My prior stand…

Now obsoleted in consequence of my recognition of the strength of the Hebrew word “ימים,”

meaning “hot days,” or “spring and summer season:"

Cf. this link!

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, or so I thought, to the time of 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, or so I thought, 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 Caesar Tiberius’ 16^th year, and not possibly in his 15^th year of reign (or so I thought.) For details of the day to day reckoning, please cf. the tags “12 yrs old” and “Crucifixion ±1,335 days” (Line #252) in the current version (e.g. version VIII.2.1) 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 Wed December 25, 15 CE, provided aviv was first found before sunset of April 8, 15 CE. 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. That is, he was baptized on the Shabbat Bul 14, 15 CE [beginning at sunset Fri November 15, 15 CE.]

All things considered the most likely day for Yeshua’s baptism is Bul 14, 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 14, 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 Christmas Day / X-Mass Day / The Roman Catholic Crucifixion Mass Day Wednesday December 25, 15 CE.] Another alternative, as suggested by Toby Joreteg’s diagram and his understanding of Daniel’s 1,150 days, proposes that Yeshua was baptized on the subsequent Sabbath, Bul 21, 15 CE. If that is how it was, then Yeshua’s 40^th day of temptations ended with Tevet 2 [ending at sunset Jan 2, 16 CE.]

Re confirming evidence 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 “Crucifixion ±1,335 days” (Line #252) in the current version (e.g. version VIII.2.1) 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 in immediate conjunction with both of 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. Interestingly, based upon an 18 CE crucifixion – which I’ve since ruled out in favor of a 19 CE crucifixion – I did seem to find some most valuable pointers towards God’s annual Feast Days as ordained for God’s People forever. I did not discover any similar pointers relative to the 19 CE crucifixion, neither did I find any correlations to Toby Joreteg’s numbers pointing into the future. However, I did find one very interesting correlation in support of Toby’s suggested reckoning of 1,150 years (For more details and for a clear display of these time relationships please cf. the tags “12 yrs old” and “Crucifixion ±1,335 days” (Line #252) in the current version of my Excel file named The Sacred Calendar of the Creator in progress!:)

Comparing Toby's alternative for Yeshua's baptism with my alternative:

1) Our two optional solutions fall exactly one week apart, both of them making Yeshua's day of baptism concurrent with a 7th Day Shabbat;

2) Toby's alternative has the advantage of fitting his favored concept of Yeshua's baptism being placed 1,260 days prior to the beginning of the crucifixion week, while being also a simple extension of the beautiful 1,150 day reckoning from the beginning of the crucifixion week to Adar 13, 16 CE, the day prior to Purim and the day of that fateful day on Adar 13, 473 BCE, 490 years prior to the year of Yeshua's crucifixion.

3) Toby's scenario has two somewhat weak counts against it:

a) It requires that Yeshua and many other people, out of whom he chose four of his disciples at that time, deferred, for a full week, their return back to Galilee following the one day Feast of Dedication on Kislev 25, 15 CE and

b) it makes impossible my finding that Yeshua's baptism fell upon the very eve of the anniversary day that that most apostate and evil King Jeroboam instituted, Bul 15, which day is most likely the very reason for King Jeroboam being considered the very pattern of a most evil king! - Thus making Yeshua's baptism a most significant victory over sin! - However, this particular consideration, re Bul 15, could well be made to fit Toby’s scenario as well, that is, by considering also the words "like unto the feast that is in Judah" (1 Kings 12:32,) if those quoted words are understood to represent also a 7 day feast such as was the Feast of Unleavened Bread, which seems quite likely...

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 fail to even begin searching for anything of significance…]

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 is likely to have begun as the day of anointment upon the very eve of 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 at the very beginning of the 7^th cycle of seven days, that is, at the very beginning of a Shabbat week of sorts! Remember, this annual Day of Sabbaths Feast is designed for reminding, emphasizing, and celebrating, in a most special way, all of God’s true Sabbaths, including also the Jubilee cycle and how to be released out of all bondage of men and kings. Thus a most stunning victory over the collective sin initiated and established by king Jerobeam!;

10. One ended with victory over Shatan, the other began with victory over Shatan.

Ok, so when exactly did Yeshua’s baptism take place?

First, consider the words of Mark 1:9 as highlighted in red and blue:

Mark 1:9 (Syriac Peshitta)

Mark 1:9 GNT- TR και εγενετο εν εκειναις ταις ημεραις ηλθεν ιησους απο ναζαρεθ της γαλιλαιας και εβαπτισθη υπο ιωαννου εις τον ιορδανην

Mark 1:9 TLT And it came to pass in that same hot season, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.

Mark 1:9 KJV And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.

Next, consider John’s words:

John 11:55 KJV And the Jews' passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.

Obviously Passover is a spring or early summer event. Cf. this passage:

Luke 3:21 KJV Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened…

But how exactly is the beginning of “the hot season,” “spring,” as used in Mark 1:9 above, defined in the Scriptures? Notice the words of Shem Tov’s Hebrew Matthew 12:9, “leketzaut hajamim,” meaning “at the beginning of the hot season!:”

Shem Tov’s Hebrew Matthew 12:9 and George Howard’s translation:

Well, George Howard’s translation, “It came to pass at the end of the days,” is based upon the common translation of the Hebrew word “ketz,” but a thorough Scripture word study of said word makes it clear that said word means “the point in time beginning…” Accordingly, a better translation is:

Matthew 12:9 TLT And it came to pass at the beginning of the hot season that Jesus passed on from there and entered into their Synagogues.

For the sake of comparison: The Greek Textus Receptus text, and the corresponding KJV, have both lost this first portion of the verse:

Matthew 12:9 και μεταβας εκειθεν ηλθεν εις την συναγωγην αυτων

Matthew 12:9 KJV Sedan begav han sig därifrån och gick in i deras synagoga.

And when exactly did that event of Matthew 12:9 “at the beginning of the hot season” take place? Consider these passages:

Matthew 12:1 KJV At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.

Luke 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, rubbing them in their hands.

Luke 6:1 GNT-TR εγενετο δε εν σαββατω δευτεροπρωτω διαπορευεσθαι αυτον δια των σποριμων και ετιλλον οι μαθηται αυτου τους σταχυας και ησθιον ψωχοντες ταις χερσιν

Upon carefully considering the Greek word “δευτεροπρωτω” it becomes clear, based upon the meaning of the word itself etc., that this is a reference to the either the 1^st Sabbath of the 2^nd cycle, or else to the 2^nd Sabbath of the 1^st cycle, that is, of the weekly priestly services at the temple in Jerusalem. Given that the spring and summer cycle of these services must certainly be numbered using the same numbers as the Sabbaths pertaining to the Counting of Omer (or else there would certainly be lots of unnecessary confusion,) and given also the events portrayed by the several Gospels, I have attempted a reconstruction of the pertinent series of events recorded in the four Gospels. My first attempt led me to this calendar of events for 16 CE which seemed to fit fairly well all the pieces of the puzzle for this particular period, however it seemed a wee bit strained, so upon carefully considering these things for a few additional days I was given thoughts that led to this second scenario, which scenario seems to fit perfectly in every detail. Indeed it seems quite confirmatory! According to the scenario that I have thus found, I believe that said Greek word, “δευτεροπρωτω,” is most definitely referencing not only the first service week of the 2^nd priestly service cycle, but, indeed, at least in this instance, the words “σαββατω δευτεροπρωτω” do point to the very day known as Hag HaOmer, that is, the Day of the Waving of the Sheaf. In fact, I believe the very raison d’être of this record, this Bible passage, is that of pointing out Yeshua’s recognition of this earlier beginning of the Scripture year, that is, in comparison with that of the Jews which, as becomes evident from John’s Gospel, began one month later. Upon comparing Matthew 12:1, 9 KJV with Luke 6:6, the latter of which is using the Greek words “εν ετερω σαββατω,” and also the actual calendar of said last scenario, it becomes clear that Matthew 12:1 KJV should not be understood as pointing to an event of the same Sabbath as that of Matthew 12:9 KJV!

From the above, I conclude, not only that the major baptismal season and the time of Yeshua’s baptism was one and the same as the Passover season, but, more specifically, that “the point of the beginning of the hot season” is none other than the end of the Feast of Unleavened Bread. This makes even more sense upon recognition of the well-known fact that the Feast of Tabernacles is considered the event immediately preceding the rainy season, that is, the fall and winter season.

Once it is recognized that Yeshua’s baptism took place at the beginning of the hot season, and not in the fall or winter, it becomes feasible to fit the available data into a tabulated calendar of events such as I’ve provided under this link. Recognizing the perfect hand and glove fit of this calendar to all the pertinent recorded events of the Gospel record, I believe I can confidently claim that Yeshua was baptized on the Seventh-day Sabbath, Aviv 19 and the Fifth Day of the Feast of Unleavened Bread that began Fri Apr 26, 15 CE, and the 40th day of temptations in the wilderness ended at the sunset of the Zif 28th, followed by the three recorded temptations on day 41, i.e. Zif 29, 15 CE, at the end of which the New Moon of the 3rd month, Sivan became visible [at the sunset of Thu Jun 6, 15 CE; cf. also below: “?VII. The First Disciples being Called the First Time.”]

Indeed, aren’t those 5^th Day events, the day of Yeshua’s baptism and his 40^th and final day of temptations, a reminder of the fish (cf. Jonah’s fish!) and the fowl (cf. the dove of Yeshua’s baptism; Matt 3:16; Mark 1:10; Luke 3:22; & John 1:32!) created on the 5^th Day (Gen 1:20-23,) yet another instance of the Sign of the Prophet Jonas!? Cf. this link! Notice also how that that initial 40 day period of Yeshua’s ministry is thus being marked by the sign of the fish, while thus also helping us focus our attention upon the close association between a life (‘Adam’=1-4-40) of temptations and that which is being marked with the Mark of the Beast (Notice also the words “was with the wild beasts” of Mark 1:13!,) that is, if you will, the sign of the prophet Jonas (cf. “son of Jona,” Andrew and Simon being the 1^st disciples and called at this very time at the end of 40 days; John 1:42; 21:15-17…) and perhaps also the sign placed on Cain… (Gen 4:15; The name ‘Cain’ ends with the Hebrew letter “nun” meaning “fish” or “50”, while the 2^nd letter of the name Cain is ‘yod’ meaning “hand” or “10”. Thus also 50+10=60 as in 600, 60, and 6…) Consider and compare also these and other 40 day periods of temptations and trials on the one hand, and on the other hand, the 1,260 days = 3 ½ years or 1,260 years being associated with Revelation 12:14-15 and the years 508-1798 CE as years of rule by the Papacy. There are many points of view from which one may view and carefully consider the signs our Creator has given us, aren’t there?!!!

VII. 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)

My prior considerations re a late fall and winter placement of these events are presently being overruled and obviated by the more recently discovered words of the Scriptures and the consequent hand and glove fit into a tabulated calendar of the events within Yeshua’s ministry and even more specifically within this expanded view of this particular time period. With the two calendars under the last two links consider specifically:

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.

Thus I conclude that Yeshua called  Andrew and Simon on the Seventh Day Sabbath, Sivan 2, the 6^th Sabbath of the Omer reckoning towards Pentecost, 15 CE [beginning at sunset Friday June 7, 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. 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 on these occasions. Thus, I find it more or less 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, Sivan 3, 15 CE [the day beginning at sunset Saturday night June 8, 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, Zif 29, 15 CE, the last day of the month (beginning at sunset June 5, 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, Sivan 1 (beginning Thu June 6,) 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, Sivan 2 (beginning Fri June 7,) 15 CE,] 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, Sivan 3 (beginning Sat June 8,) 15 CE,] 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 ©)

VIII. 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 being tempted in the desert. This event is recorded by Luke prior to “Andrew and Simon (Cephas) Called as Disciples a Second Time,” which event must therefore be subsequent to “the Day of the Shabbats” (cf. Luke 5:10-11and #XIV “Andrew and Simon (Cephas) Called as Disciples a Second Time” below!) “The Day of the Shabbats” is also certainly placed by Luke before the Shabbat referenced in Luke 6:1-3, which even almost certainly fell on the Hag HaOmer Shabbat, the Waving of the Sheaf Sabbath, Aviv 21 [Fri April 17, 16 CE. Cf. “Plucking grain on Shabbat” below and this tabular overview of Yeshua’s years of ministry!]

But the only biblical Feast Day that I am aware of within the above time period is Hag Ha-Shavout, also commonly known as the Feast of Weeks, or, more accurately translated, the Day of Sabbaths, 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 on Sivan 9, 15 CE [the day beginning at sunset Friday June 14, 15 CE]

IX. 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 (cf. John 1:35-51 and Matt. 4:18-22) /ToL’s note] 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?

Prior considerations – Now obsolete!

But which “the third day” is it?

The first Third Day of the week following Yeshua’s return from observing a 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 of all 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… - and… at long last, after a number of further discoveries, most especially re the year of crucifixion being 19 CE and not 18 CE as I used to believe, I seem to have discovered a very plausible reality in that suggestion of Toby. For details please begin at this link.

Nevertheless, in summary, if the marriage in Cana of Galilee was a multiday event, as is common in many cultures, and if this marriage feast was timed to take place in conjunction with the Purim days ordained in the Book of Esther, a most plausible idea indeed, then my suggestion is that the wedding in Cana of Galilee began on Day Three of the week, Adar 11 [beginning at sunset Mon Mar 9, 16 CE,] and that the “beginning of miracles,” that is, the making of wine from water, (John 2:11) took place on Day 5, Adar 13 [beginning at sunset Wed Mar 11, 16 CE,] which day would also constitute the 1^st of 1,150 days of reckoning towards the beginning of the week of the crucifixion.

[Provided Toby’s suggestion and my findings in consequence are not correct, than I do find another 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 Day Three of the week, 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. – Considering the placement of the 19 CE crucifixion with Nisan beginning in late April, the fact that the summer solstice in that year fell at about 3 PM June 24, it seem more likely that that March 31 was not Aviv 3, but Adar 3. Day Four of the week, Aviv 3, 16 CE would then have begun at sunset Tue April 28, 16 CE.]

Well, while yet having found no real hard evidence for any one particular exact placement in time for this marriage feast, it might seem somewhat premature to label the above “Prior considerations – Now obsolete!” Nevertheless, I believe that the more likely scenario, based, unfortunately, upon mere suggestive evidence, is that “the third day… marriage in Cana of Galilee…” is the first Third Day [of the week] within the 1^st Scripture year following Yeshua’s being fully 30 years of age, that is, Tishri 26 [beginning at sunset Mon Oct 28,] 15 CE. Please, cf. also 1) the reckoning of the 180 days referenced in Esther 1:3-4, as well as 2) my more comprehensive reasoning behind this date as available under this link!

X. 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 Jews’ Passover Day above referenced, according to the within study, fell on Day Four [of the week; beginning Tue May 12, 16 CE,] a full 32 days subsequent to the Scriptural Aviv 14 observed by Yeshua, which fell out on Shabbat Aviv 14, 16 CE [beginning at sunset Friday, April 10, 16 CE.] John does not clearly specify upon which day exactly this event at the temple took place, yet, considering the typical scant but exact dates being provided by Scriptural Hebrew passages, I wouldn’t be surprised if Yeshua’s words “in three days” has a double meaning while referencing also the specific date of this event, that is, the Third Day [of the week,] Aviv 13 of the Jews [beginning at sunset Mon May 11, 16 CE,] or else one week later, on Aviv 20 [beginning at sunset Mon May 18, 16 CE,] the day prior to “the foremost day” of the Feast of Unleavened Bread, Aviv 21 of the Jews, the Seventh Day of the Feast of Unleavened Bread. Notice that if indeed this event took place at the beginning of Aviv 20 of the Jews, then the timing of this event is perfectly paralleling the point in time beginning the reverse reckoning of Jonas’ sign as applied upon Yeshua’s imprisonment in the tomb during [Scriptural] Aviv 18, 19, and 20, 19 CE!

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.) (I have found the study of the GC Research Committee of 1939 most helpful in teaching me some of the basics 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. Cf. this link!)

Notice: Does the added time dimension, as understood from the above rendition, help you see and understand Yeshua’s ire and action re the degenerated traditions and timing of the various feasts proclaimed once and for all by the Creator of all time, all matter, and all life?!)

Notice also the meaning of the words “at hand” in this context! Cf. Matthew 3:2; 4:17!

XI. 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 may be dated by Yeshua’s words “in three days,” which may have a double meaning while referencing also the specific date of this event, that is, the Third Day [of the week,] Aviv 13 of the Jews [beginning at sunset Mon May 11, 16 CE,] or else one week later, on Aviv 20 [beginning at sunset Mon May 18, 16 CE,] the day prior to “the foremost day” of the Feast of Unleavened Bread, Aviv 21 of the Jews, the Seventh Day of the Feast of Unleavened Bread. Cf. “X. The First Cleansing of the Temple by Yeshua” above!

XII. 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 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.)

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 [John the Baptist] 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.)

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. (Re Macherus or Machaerus: Cf. these links: 1, 2, 3, 4, 5, 6.)

From the above passages I find it likely that Herod put John the Baptist into prison shortly 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:

“Now when Jesus had heard that John was cast into prison, he departed into Galilee” Matt 4:12 (KJV)

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?

7. Recognizing Yeshua’s habit of keeping close track of the celestial time keepers, e.g. by placing himself on various mountains such that he could observe the New Moons, and having learnt little by little how these events are being recorded in the New Testament by quite brief language hinting such events, I find John 4:40 being just such a passage. Cf. this link!:

John 4:40 TLT So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there Day Two.

John 4:40 KJV So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.

8. Given that obviously, per John 4:45, other people from the feast in Jerusalem were already in place upon Yeshua’s return it seems unlikely that his return would have happened prior to a few days (long enough to travel the distance leisurly by foot) after the completion of the Feast of Unleavened Bread in Jerusalem:

John 4:45 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.

The Jews’ Seventh Day of the Feast of Unleavened Bread in 16 CE fell out on the Fourth Day [of the week,] Aviv 21 [beginning Tue May 19, 16 CE.] 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 most likely date for John the Baptist’s imprisonment is, accordingly, the evening at the beginning of the First Day of the week, Aviv 25 of the Jews [May 23, 16 CE;] Zif 28 per Yeshua’s and Scriptural reckoning. Cf. this link!

XIII. 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.)

Notice that Yeshua was on his way back from “the feast” “at Jerusalem,” (v. 45.) Sometime 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. In addition to those three there are 1) Kislev 25, the Feast of Dedication, and 2) Adar 14-15, Purim. So which two feasts are being referenced in the above passages?

John provides the answer:

John 2:13 KJV And the Jews' passover was at hand, and Jesus went up to Jerusalem…

Yeshua’s words per John 4:35 confirm that we are still dealing with the same feast by giving reference to 1. the upcoming harvest after another “four months,” and 2. the “fields… [that] are white already to harvest…” 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.”

Month #1, Abib, of the Scriptural Calendar year is defined by the first New Moon after the ripening of the first barley (the aviv.) 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 less than one year after the miracle performed in Cana, Galilee. Thus it is only natural for John, the author, to use the reference to this recent event in Cana in verse 45.

All of the events recorded at the Passover seasons of 16 CE, that is, Matthew 12, Luke 6, and John 2-4 fits nicely into my calendars under this link and this link!

I conclude that Yeshua met the woman at Jacob’s well at Sychar in Samaria at the 6^th hour of Day Two, Zif 29 [between 11 AM and noon Mon May 25,] 16 CE.

XIV. 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 (“Bethabara beyond Jordan;” Cf. #VII “The First Disciples being Called the First Time” above!) Matthew is here 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 ” Luke 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.” In addition, these callings are tied to “that time [when] Jesus began to preach [and while he was] walking by the sea of Galilee.”

Upon returning from his Passover visit to Jerusalem, Yeshua first arrived to Cana in Galilee where he at that time met “a certain nobleman, whose son was sick at Capernaum” (John 4:46,) which son Yeshua healed in “the seventh hour” (v. 52) thus performing his “second miracle”(v. 54.) Most likely, this second miracle of Yeshua took place on, or within a few days following, Sivan 2 [beginning Tue May 26,] 16 CE. John 4:47-50 makes it clear that Yeshua was not yet prepared to leave Cana for Capernaum. Why? Well, if Yeshua’s first miracle is correctly dated (cf. #IX “The marriage in Cana of Galilee” above!) as Tishri 26 [beginning at sunset Mon Oct 28,] 15 CE, then the newly wed lady may have become pregnant soon after the wedding and the earliest we may place her Estimated Date of Delivery would be no earlier than July 21, 16 CE. It seems reasonable that Yeshua may have wished to spend some time with this newly wed family before moving on to Capernaum. Very likely he would have been observing the 7^th and last week towards the Scriptural Day of Sabbaths, Pentecost, with those friends of his. Cf. this link! Who knows, possibly that newlywed husband was none other than Simon Peter, and if Peter had been also attending the recent Passover in Jerusalem (which may seem unlikely if indeed Mark was written on behalf of Peter by Peter’s own son,) then it would have been only natural for both of them to return to Cana at this time, and, most certainly, it would have been most natural for Peter to remain in Cana with his wife for some time after Yeshua moved on to Capernaum, would it not? At least through her delivery! Indeed, I don’t find it impossible that their first son was none other than Mark, the author of the Gospel of Mark! Cf. this link! But, be that as it may, I find it likely that Yeshua moved on to Capernaum sometime subsequent to Sivan 12, Pentecost [which day began on Fri June 5, 16 CE.] Mark 3:13 tells us that Yeshua “goeth up into a mountain, and calleth unto him whom he would: and they came unto him. And he ordained twelve…” (Mark 3:13-14.) As I am seeing more and more that Yeshua’s “going up in a mountain,” as recorded by the Scriptures, seems to be associated with observations of the New Moon, I am inclined to believe that Yeshua, on this occasion called Simon, Andrew, and the remainder of the disciples for just such an occasion, most likely no later than Sivan 29 [Mon June 22, 16 CE,] considering all the particulars of the events recorded in the four gospels for this period of time, and as displayed in my table of synopsis for this particular time.

Based upon the above considerations in consequence of the Scriptural record, I find that most likely Simon Peter, Andrew, James and John were called (the second time at least for Peter and Andrew,) sometime subsequent to Sivan 12, Pentecost [which day began on Fri June 5, 16 CE,] most likely no later than the time for the subsequent New Moon observation on Sivan 29 [beginning Mon June 22,] 16 CE.

Notice: Given the one month plus discrepancy between the timing of the Scriptural feasts vs. those of the Jews, I do not find it too strange that Yeshua is not recorded as attending more than one additional feast of the Jews in Jerusalem until the next subsequent Passover in 17 CE, indeed, none at all in the company of all of his 12 apostles!

XV. Healing the lame man at the pool of Bethesda:

John 5:1-10 KJV:

1 After this there was a feast of the Jews; and Jesus went up to Jerusalem.

2 Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.

3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.

4 For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.

5 And a certain man was there, which had an infirmity thirty and eight years.

6 When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?

7 The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.

8 Jesus saith unto him, Rise, take up thy bed, and walk.

9 And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.

10 The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.

In consequence, the “feast” referenced in John 5:1 could be any feast prior to the next timed event (cf. #XIII above!) recorded in the Scriptures. Given that I have been able to tie Matthew 14 and John 6:4, 9, 59 to the Passover in 17 CE, to begin with, we are left with eliminating nothing but the Passovers and the Feasts of Unleavened Bread of 16 CE and 17 CE, while yet already knowing that we are dealing with a feast of the Jews. Yet, we are not left without additional specifiers: 1) Yeshua’s location is Jerusalem, 2) the calendar being used for defining the feast is that of the Jews, and 3) the event recorded is an event falling upon a Sabbath day, that is, most likely referencing a Seventh-day Sabbath. Given that this is a feast of the Jews and that the 16 CE Pentecost of the Jews began on Thu July 2, 16 CE, which is obviously not at 7^th Day Sabbath, we may rule out Pentecost. Unfortunately, I see nothing to help me distinguish between the remainder of the feasts during that fall and winter season, that is, each and all of Tishri 1, 15, & 22, 16 CE, and Kislev 25, 17 CE, fell on a 7^th Day Shabbat. Cf. this link!

Thus, I can only conclude that the healing if the lame man at the pool in Bethesda took place on one of four dates in the fall-winter season of 16/17 CE:

1) Tishri 1 [beginning at sunset Fri Oct 23,] 16 CE

2) Tishri 15 [beginning at sunset Fri Nov 6,] 16 CE;

3) Tishri 22 [beginning at sunset Fri Nov 13,] 16 CE; or

4) Kislev 25 [beginning at sunset Fri Jan 15,] 17 CE.

XVI. Plucking grain on Shabbat:

Luke 6:1 TLT “And it came to pass on the initial Sabbath of the second annual cycle of 24 weeks of priestly temple services [that is, after the Waving of the Sheaf on the morrow of the 7^th Day Sabbath, Aviv 21 (Sat April 18,) 16 CE,] that he went through the corn fields; and his disciples plucked the ears of corn, and did eat…”

Luke 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…”

Reviewing my paragraphs under my heading above labeled “Next, consider John’s words...” you should find that these words of Luke per KJV, “on the second Sabbath after the first,” reference the First Shabbat in the Second cycle of 24 weekly temple services of the priests at Jerusalem, indeed, even the very day of the Waving of the Sheaf, that is, the Seventh-day Sabbath within the Feast of Unleavened Bread as defined both by the Scripture and by Yeshua. As seen also on this tabulated calendar of mine, where all the relevant Bible passages and their corresponding events are outlined, it becomes clear that Yeshua “and his disciples plucked the ears of corn and did eat… [after the Waving of the Sheaf on the morrow of the 7^th Day Sabbath, Aviv 21 (Sat April 18,) 16 CE.]”

Please notice these words:

“[T]he Children of Israel were forbidden to eat of the new crops until the day of the Omer Offering as we read in Lev 23,14 "And bread and parched [barley] and Carmel you will not eat until this very day until you bring the sacrifice of your God; it shall be an eternal statute for your generations in all you habitations." “

(From the article Shavuot, The Karaite Korner, by Nehemia Gordon)

Thus, the significance of this passage in Luke 6:1-5, and its parallel passage in Matthew 12:1-9, is very much to emphasize the fact that, in this particular year, Yeshua and his disciples were observing Hag HaOmer, the Waving of the Sheaf, one full month prior to the time when the Jews celebrated this same event (cf. this same calendar – one month later than the above point in time!) That is, they did something that, as reckoned per the calendar of the Jews, was not permitted by the Torah until one full month later, while, per God’s own calendar, it was clearly a permitted event from this very day onwards. How can we be certain? The answer is simple! Given that the grain Yeshua and his disciples were plucking were ripe enough to eat, they were ripe enough to use for the Waving of the Sheaf. It follows that the same grain would have been in the aviv stage in time for announcing Month #1 of the year in time for the last prior New Moon (Sat Mar 28, 16; cf. this link!) That’s the same as saying: “The proof is in the pudding!”

XVII. Healing the man with a withered right hand:

The record re Yeshua healing the man with the withered hand is found in Matthew 12:9-14; Mark 3:1-6; and Luke 6:6-11.

Matthew 12:1 KJV At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.

Matthew 12:9 KJV And when he was departed thence, he went into their synagogue:

Matthew 12:10 KJV And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him.

From a reading of the above Matthew passage, as quoted out of KJV, it may appear as though the events recorded in Matthew 12:1 and Matthew 12:9 occurred on the very same day. Such an initial impression is being corrected, however, by the corresponding records of Mark and Luke, more clearly in Luke than in Mark:

Mark 3:1 KJV And he entered again into the synagogue; and there was a man there which had a withered hand.

Luke 6:6 KJV And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.

Furthermore, a study of Shem Tov’s Hebrew Matthew 12:9 demonstrates that part of the sentence is missing in the KJV, which missing words are also quite helpful in teaching us the correct meaning of the Hebrew word “ketz,” meaning “a point in time at the beginning of…,” and of the Hebrew word “jamim,” meaning “hot days,” “hot season,” or “summer,” both of which words are being commonly misunderstood and mistranslated. (This could be the reason for this portion of the sentence being omitted in KJV:)

Matthew 12:9 Shem Tov’s Hebrew Matthew

George Howard, in his book Hebrew Gospel of Matthew provides the following translation, thus obviously using the common [mis]understanding of both of said words:

Matthew 12:9 GH “It came to pass at the end of the days that Jesus passed on from there and entered into their Synagogues.”

I believe the following translation is in better harmony with the rest of the Scripture’s use of these Hebrew words:

Matthew 12:9 TLT “It came to pass, at the beginning of the summer, that Jesus passed on from there and entered into their Synagogues.”

At any rate, I’ve found that this latter translation is the one that fits the calendar of the remainder of the New Testament. Cf. this link and this link! I conclude that, almost certainly, Yeshua was instrumental in healing the man with the withered hand on Aviv 28 or else[2] Zif 6, Sabbath #2 or #3 [of 8] of Omer [beginning sunset Fri April 24, or else May 1,] 16 CE.

XVIII. 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:

Three of the four gospels are using a rather rare emphasis when introducing the events of this particular day:

Shem Tov’s Hebrew Matthew 13:1

Mark 1:14 TLT After being delivered by John, Jesus came into Galilee, preaching the gospel of the kingdom of God,

Mark 1:14 KJV Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,

Matthew 4:12 TLT And the lessons, that Yeshua had received from John’s teaching that season, he brought with him to Galilee;

Matthew 4:12 KJV Now when Jesus had heard that John was cast into prison, he departed into Galilee;

Luke 8:22 και εγενετο εν μια των ημερων και αυτος ενεβη εις πλοιον και οι μαθηται αυτου και ειπεν προς αυτους διελθωμεν εις το περαν της λιμνης και ανηχθησαν

“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)

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

“And it happened on one of the days…” Luke 8:22 (Hendricksson, The Interlinear Bible)

“And it came to pass that in [number] one of the [reckoning of the] days [of the month] he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth.” Luke 8:22 (TLT)

Evidently this day is worthy of particular emphasis or other words would have been used. Most translators seem to have toned down, or not understood, the emphasis being placed upon this timed event. Indeed, perhaps because they failed to recognize the meaning in terms of “the first of the month,” and/or the connections to the other events also being described in the context, that is, the events of the afternoon and evening before, during, and after the New Moon observation. In the evening they left and sailed across to the other side (cf. Matt. 13:53; Mark 4:35; Luke 8:22-26.)

Naturally, at first a question may be raised as to whether this number One of days (cf. Luke 8:22) is giving reference to the First Day of the week following immediately upon the Shabbat. However, given that the terms used, in the Hebrew and in the Aramaic, for the days of the week, are distinct and different from the above quoted actual language being used, one may conclude that this phrase of Luke is being provided in order to distinguish this day from Day One of the week (which in this instance happens to be, or so I tend to believe, concurrent with the first of the month!) Now, I do notice that Matthew is the only one of the four gospels that juxtapose the healing of Peter’s mother-in-law with the departure in the ship to the country of the Gadarenes. Although, Matthew’s text, also in Shem Tov’s Hebrew, is not totally uninterrupted, at first it seemed to me as though the interruptions reflect the natural interruptions in the sequence of the events. For instance, in Matthew 8:18, Yeshua is being recorded as giving the command to depart by ship, then, prior to entering that ship per the record of verse 23, an interruption in the flow of events is given by the record of verses 19-22. Yet, in Shem Tov’s there is provided a new partition, a new chapter (#35) prior to the beginning of verse 23. A similar construction seems to be present also in regards to verses 14-18, where a new chapter (#34) is being indicated prior to verse 18. Thus, at first I perceived what seemed to me to be a continuous thread of contiguous events being woven by means of verses 14-18… and 23-34. Given Matthew’s words “When the even was come, they brought unto him many that were possessed…” I saw a rather clear indication of this being a reference to the end of the Seventh-day Sabbath and the beginning of Day One of the week. Upon recognizing also that Matthew is not alone in recording the event at Peter’s house, and that the parallel passages of Mark and Luke make it clear (from their consistently consecutive records) that this event should be placed much earlier in time, I recognize that I’ve made a false assumption. Nevertheless, upon closer examination of both of these events, 1) the healing of Peter’s in-law, and 2) the sailing across the sea to the country of the Gadarenes, I find that both of them are indeed ear marked with the signs of a juxtaposition between Sabbath events and events occurring on the New Moon day. In consequence, I find that, not only do I not have to correct any errors built on that partially false presumption of mine, but instead, I receive a double blessing by finding two, rather than only one, such seventh day / first day conjunctions, that is, I am able to find two, rather than only one, good anchor points in time.

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].

XIX. 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 #XVIII 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 #XVIII above, i.e. on Shevat 1, 17 CE [January (18 or) 19, 17 CE].

XX. 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.

XXI. 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 XVIII above and XXIII 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.]

XXII. Matthew being called the second time(?):

Based upon Matthew’s own record, and upon the subject matter of items #XVIII, XIX, and XXI 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.]

XXIII. 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 #XXI above and XXV 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.]

XXIV. 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 #XXIII above and XXV 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.]

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

XXVI. 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 #XX and XXV 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.

XXVII. Was the blind man who was cured on Sabbath cured on the same Eighth Day which included the Transfiguration experience? And did the Transfiguration event take place on the mount of Olives? Well, as it turns out, I was as blind as the blind man myself! Would you like to hear my story about how my sight was restored by the Physician above all Physicians?

Yeshua cured a blind man on a Shabbat while passing out of the 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. #XXVIII below.] 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, blind as I was, I initially concluded:

“that most likely the blind man was cured on the same Sabbath and within the same 24 hour day [October 2, 17 CE] upon which the Transfiguration event took place, i.e. as related by Matthew, Mark, and Luke...” and “If this is so, then the “high mountain” referenced by Matthew, Mark , and Luke re the transfiguration event was “the mount of Olives” [Cf. John 8:1.] However, it is not entirely clear what part, if any, of the events here recorded by John belongs to “the feast of the dedication”, which belongs to the next event calling for Yeshua to be present in Jerusalem (Cf. John 10:21-23), and which events are tied to Kislev 25. The feast of Dedication is tied to Kislev 25 [e.g. Friday December 3, 17 CE] Nonetheless, I find it unlikely, considering the cunning plans of the priests against Yeshua, that Yeshua arrived a full week prior to the Feast of Dedication such that the Sabbath cure could have taken place immediately prior to the subsequent Friday Feast of Dedication:…”

However, on a certain day very recently, and after having been blind to my own errors and to my own blindness for several years, I too was experiencing the healing powers of my Redeemer. This miracle occurred on the day I recognize as:

“the Fourth Day [of the week,] the Fifth Day of the Feast of Tabernacles, the 19^th day of month #7, Tishri 19, in the 5940^th year(?), following the beginning recorded in Genesis 1 and in the 2026^th year following the beginning recorded in Luke 1:26-33 [Tuesday night, the 2^nd day of the week, September 28 in the 2010^th year of Caesar Tiberius (per current Gregorian reckoning in Europe and elsewhere.) Cf. Daniel 7:25…]”

Well, here is Yeshua, in Jerusalem, going in and out of the temple and back and forth to Mt. Olives, and it is indeed, so far as I can tell, the Eighth Day and not any day later or closer to the Feast of Dedication as formerly I was considering:

“In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.” John 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)

When I finally had my eyes opened I gradually… and then suddenly… realized that the entire context of all the three Gospels that relate the Transfiguration event is Galilee and the towns of Galilee, certainly not Jerusalem! Yet, that Transfiguration event too clearly did take place on a Seventh-day Shabbat and on the Eighth Day Feast! Thus, those two series of events must necessarily refer to two distinct and separate years! And almost certainly to two consecutive years at that!!! One more most important part of this great puzzle was being discovered from behind the haze of my own mind! Yet another piece of the puzzle that confirms all that which is still correct, while pointing out to me some of my past errors, for instance, my long held conviction that the crucifixion took place in 18 CE rather than in 19 CE (which I based on some flawed reasoning of my own…)

Well, you’ll find more details of this discovery at this link… Please enjoy!

XXVIII. The Transfiguration experience “upon an high mountain”

See: The Transfiguration Event.

XXIX. 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, given that the crucifixion was in 19 CE, it then follows that the two last preceding Feasts of Dedication began at sunset Thursday night December 3, 17 CE and at sunset Wednesday Dec 21, 18 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.

XXX. 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.

XXXI. 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!

XXXII. 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!

XXXIII. The War and the Destruction of Jerusalem:

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

XXXIV. John’s captivity on Patmos:

Click this link to pursue this item!

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[1] SNB September 4, 16 BCE Jerusalem horizon completed sunset: 18:03:19; moonset: 18:33:50; lag: 30 min 31 sec; illum.: 2.01% è New Moon visible on Mon Sep 4, 16 BCE.

[2] Noticing the context, which provides that a multitude of people followed him, it does not seem likely that this event took place later than on one of these two Sabbaths.