Without recourse. All Rights Reserved. Tree of Life©
Statement of belief: “Sanctify them through thy truth: thy word
is truth.” (John 17:17 KJV)
Updated 5941(?) 07 28 2027 [2010-10-06]
Thoroughly
reviewed and revised as of 5941[(?)] 08 12 2027 [2010-11-18] –
In consequence of my discovery of 19 CE – not 18 CE – being the year of
crucifixion and resurrection, the higher altitude Jerusalem aviv
determinations, etc…
For
a simplified entry into this paradigm, please consider viewing: 1. The Preview table of the events
of the Friday Aviv 17 Crucifixion, and 2. the MS Excel Diagram Showing the Events of
the Paschal/Pesach Week!
Seems
I’ve been granted by Yahweh, the Creator, the privilege of having been shown a
solution that meets and satisfies most or even all Scriptural, purely
historical, and astronomical texts that I am currently aware of re:
Timing of the Events of the Paschal/Pesach Week
making timing possible also of many other events
recorded in the New Testament
The
Friday Crucifixion Occurred, Not on Aviv 14, but on Aviv 17, 19 CE
Nonetheless
Aviv 14 includes the Key Event re the Crucifixion,
As
Coupled with the Sign of the Prophet Jonah
Abstract:
I
first was made to notice that the NT Greek text of Textus Receptus optionally
may be translated as specifying weekdays in most cases where the translators
have used duration even where no beginning point in time is given. I am certain many “authorities” on the Greek
language will question or even deny this, but the proof is in the pudding.
Finding that my translations, as above described and named TLT (Tree of Life
Time version,) makes much more sense. It is then very easy to plug the results
into the existing calendar. Using astronomical tables I then came up with a
list of possible years for the crucifixion.
Adding the weekdays as given also for the transfiguration event
following upon the preceding Feast of Tabernacles it was possible to limit the
years even further. Having taken these
steps I came to notice some very important revisions of the conventional
understanding of history. These
revisionists who had discovered much which had previously been hidden in the
maze of confused conventional history helped me a giant step along towards
further extending my search while building upon the shoulders of giants. The results of my studies at this point makes
me convinced that the key event of the Pesach Week was the “burial anointment”
by Mary and the sale of Yeshua by Judas on the eve of Passover Day. These
events, and those of the following night, when the merchandize or collateral,
Yeshua, was delivered - as in swallowed by the fish - constitutes the beginning
of the sign of the
prophet Jonah. The tail event of the
fish sign was the crucifixion and burial in the tomb. The sign of the fish was once more
reduplicated during the 72 hours when Yeshua stayed imprisoned in the tomb
while having his bodily temple restored prior to release on the Third Day of
the Week – in full accord with the exact words prophesied long since.
Please,
press this link to see a Diagram
Showing the Events of the Paschal/Pesach Week
There
has been many steps of learning and unlearning for me upon the path of exciting
discovery. As one prominent example I might mention the fact that, after having
come to the conclusion that the crucifixion was an 18 CE event, I held this
conviction for many years until (in late September 2010) I suddenly discovered
yet another piece of
the puzzle that ruled out 18 CE in favor of 19 CE… Making all the necessary
corrections after all these many years was a challenge, but in the end not such
an overwhelming task I at first I may have feared! Praise the Lord who is
answering my every prayer re whatever additional obstacles that comes upon my
path while correcting my former errors!
What
this study is: Found below is a
private Bible study re the paschal week events.
(Besides the Scriptures I used also a Greek grammar, concordances,
dictionaries, and some historical and astronomical &c. web sites for
correlation to current Calendars.) Staying focused upon the subject while
trying my best to listen attentively to the still small voice I have received,
little by little, and precept upon precept, while I keep enjoying the blessings
all along!
Any
contribution towards the perfection of this study is greatly appreciated!
Most
of all credit for this work is due unto the One who made heaven, and earth, and
the sea, and the fountains of water. This model is based primarily upon the
aha-experiences granted me while studying the Holy Scriptures. Secondly, the
reality of the events in the Creator’s universe are also being used as a
primary reference in this study. Without
those two references, that is, the Holy Scriptures and the handiwork of the
Creator of the Universe, I am convinced it is impossible to obtain either the
results I have discovered or any other true and valid discoveries. Much credit
is also due Fred
Espenak who is the author and contributor of the NASA astronomical tables
that I am using extensively within this study. Unto the extent that those
astronomical tables can be confirmed as representing the reality of the events
in the Creator’s universe they are invaluable. Josephus and Suetonius, both of
whom lived in the first century of the current era and both of whom were
therefore themselves contemporary potential eyewitnesses to many of the events
they have recorded are very important references in this study. Josephus
especially must be given much credit for his very exact time references in
those parts that are close to his own life time. In addition, and although I am
using none of them as authorities for building any conclusions upon,
acknowledgement and much credit must be given to many others who have enjoyed
similar aha-experiences as I have and who have freely shared with me and others
of the pearls that they have been granted from above. I’d like especially to
thank Nehemiah Gordon who is the editor of the Karaite Corner, and from whom
I’ve learned much about how and when the annual biblical Calendar events
occur. Special thanks also to Dr. Lorraine Day for her teaching on the Sign of
Jonah as pertaining to the three days and the three nights starting with
the burial anointment and sale of Yeshua, thus transferring Him into the
jurisdiction of the fishy Beast. Special
thanks also goes to Dr. Earnest L. Martin and Ronald L. Conte Jr. both
of whom have made a tremendous work in revising the errors in timing of
historical events re the century surrounding the life of Yeshua. Without their emphasis on correlating known
astronomical events with recorded history my results would not have been what
they are. Immanuel Velikovsky taught me
much about revolutionary and necessary revisions of ancient history, and of the
unwillingness of establishment science, so called, to accept needed paradigm
shifts. Last, but certainly not least, I wish to give credit to the Seventh-day
Adventist pioneers, most especially Joseph Bates
and Ellen Gould White,
whose life work and teachings in word and action keeps on teaching me
ever more of the basic principles and attitudes necessary for searching for and
finding the real fundamentals of our existence, and how to learn and accept
such truths without fear of the many restraining status quo forces in society
and in religion which, ruled by fear of the unknown as they are, tends to hold
all of us back from the most important discoveries re our very own lives. Thank
you all! Many others not named are not
forgotten. I especially would like to
thank each one who has supplied me with valuable references without which this
study would not have been possible.
II.
Apology and chief references used:
All
errors in this work are my own. I’m not
a professional theologian and I do not know much Greek, but I am not afraid of
using my Interlinear Bible by Hendrickson, my New Testament Greek – an
Introductory Grammar by Eric G. Jay, and Strong’s Exhaustive Concordance of
the Bible, including most importantly a Greek Dictionary of the New Testament. I am doing my best to remain free from
theological contamination and traditions colored by eons of hierarchies and
accumulated errors of thought. Doing so
helps tremendously in making untold discoveries in the Bible and in my
relationship with my creator.
III.
Key Discoveries:
1.
In most, if not all, instances in the New Testament, terms like “the
third day” reference weekdays rather than any
other sequences starting from a random base.
As it turns out in this study Yeshua was released from the tomb at the
very beginning of “the third day”, i.e. Monday night at sunset, at the very end
of a full 72 hour period which began when Yeshua was entered into the tomb of
Joseph of Arimathea Friday night at sunset. Thus the sign of Jonah
is fulfilled perfectly [72 hours] while yet the imperfection in the ordinal
number “third” is used to describe the perfected prophecy. Cf. Matt. 16:21, 17:23,
20:19, 27:64; Mark 9:31, 10:34; Luke 9:22, 13:10, 13-14, 32-33, 18:33, 24:7,
21, 46; John 2:1; Acts 10:40; and 1
Cor. 15:4. Cf. also Josephus’ record re the timing of the resurrection
on “the third day:”
“3. Now there was about this time Jesus, a wise man, if it
be lawful to call him a man; for he was a doer of wonderful works, a teacher of
such men as receive the truth with pleasure. He drew over to him both many of
the Jews and many of the Gentiles. He was [the] Christ. And when Pilate,
at the suggestion of the principal men amongst us, had condemned him to the
cross, (9) those that loved him at the first did not forsake
him; for he appeared to them alive again the third day; (10) as the divine
prophets had foretold these and ten thousand other wonderful things concerning
him. And the tribe of Christians, so named from him, are not extinct at this
day.” Josephus, Antiquities
XVIII:3:3.
2. Many Greek bible texts are
translatable as either “x days,” “[the
first] x days [of the Week,]” “Day X [of the Week,]” or “the xth Day
[of the Week.]” The latter three options are probably the correct
translations in most, or even all, cases relative to historical events, however
the first, “x days,” without further specification, is most often used in KJV
as well as in most current translations. (Cf. items ##20, 30, &54 under V Study Notes to Myself) Examples are Matt. 17:1, Matt. 26:2, Mark 9:2,
Mark 14:1, John 20:26, and Acts
20:6, 21:4, 7, 27, 24:1, 25:1, 6, and 28:14. The basis for this ambiguity
is that the Greek grammar often does not provide any distinguishing marks
between genitive singular and accusative plural, and also that the definitive
article is not consistently used in such settings.
3. In every instance when the Greek
NT text is referencing the first day of the week the words “μια
των ημερων,” “ημεραν
μιαν,” or “μιαν
ημεραν” are
used (cf. Luke 5:17; 8:22; Acts 21:7; 28:13.) In contradistinction, each
time the words “the first day of the week” are
found in KJV, the corresponding Greek words are “μια των σαββατων,” which words literally means “the foremost of the
sabbaths.” The phrase “the first
day of the week,” when found in
KJV, is in every instance a
gross mistranslation of the Greek words in Textus Receptus (Please click on
this link for a more complete analysis!) The Greek text in the Textus
Receptus is, in seven out of the eight KJV text passages using the phrase “The
First Day of the Week,” very clearly giving reference to the Seventh Day of
Unleavened Bread (Matthew 28:1, Mark 16:2, 9, Luke 24:1, John 20:1, 19,
Acts 20:7, and 1 Corinthians 16:2. [In Mark 16:9 the Greek words
translated “the first day of the week” are different from the other 7 passages,
but means the same.]) The Seventh Day of Unleavened Bread is a special Sabbath
(cf. Leviticus 23:8, Numbers 28:25.) The Greek word “σαββατων” in 1 Corinthians 16:2 is also giving reference
to said special Sabbath and not to Sunday.
Thus, the Textus Receptus is in no instance using the Greek word “σαββατων” when giving reference to Sunday, the first day of
the week. Once in the NT, Mark 16:9, the Greek words “πρωτη4413 σαββατου4521” are used. In this instance also the context clearly
identifies these words as a reference to the Seventh Day of the Feast of
Unleavened Bread. (Cf. also John 7:37 “In the last day, that great [day] of the feast…,” which is a reference to the 7th Day of
the Feast of Tabernacles, the ‘foremost’ (most likely Hebr. ‘rishon’(?)) day of
the Feast, and not to the 1st nor to the 8th (Shemini
HaAzeret, the Eighth Day) of the Feast of Tabernacles, as might perhaps at
first be believed (cf. this link, which
is a tabular outline of John 7:2, 14, 37, 53; 8:1, 2, 59; 9:1, 6, 14.))
4. “In the end of the Sabbath, as
it began to dawn toward the first day of the week” (Matthew 28:1 KJV) is
another gross mistranslation which I believe
is better translated “But at the last of the Sabbaths [i.e. the three Sabbaths
within the Feast of Unleavened Bread] at the beginning of the Chief of the
Sabbaths [i.e. at sunset, at the eve of the Seventh and last day in the Feast
of Unleavened Bread,” or simply “And
on the Seventh Day of the Feast of Unleavened Bread, after dusk….”] This
error is based upon a misunderstanding of the Greek word “οψε,” which Strong’s defines as “late in the
day; by extension after the close of the day,” i.e. the
beginning of the next biblical day. Please notice, no biblical Sabbath ends at
dawn!
5. Yeshua was using the
biblically correct Calendar as taught in Exodus, Leviticus, and Deuteronomy
(Mark
6. Yeshua was at Pilate at the 6th
hour (Mark 15:25,) which obviously must have occurred prior to the 3rd
hour (John 19:13-14) of a subsequent day. (Cf. #8 & #18 under V Study Notes to Myself.)
7. The biblical restrictions for the
weekly Shabbat are stricter (Deut.
8. Scripture word studies, re
e.g. how days and hours are expressed in the Greek NT as well as in the Hebrew
OT, taught me to recognize #1-3 above and the true Torah teaching re the
timing of Omer Reshit, the Waving of the Sheaf, and the corresponding
correct Year of Jubilee.
9. Yeshua was NOT crucified on
Aviv 14th ! Could NOT
have been! NOT if he was in fact following the biblical instructions of killing
and eating the Passover during the first half of Aviv 15th (Cf. Mark
14:12 and Deuteronomy 16:4.) And NOT if he was in fact seeing Pilate at the 6th
hour of one day and then crucified at the 3rd hour of another day. More…
10. Insistence upon trusting in
the correctness of the original text, yes, even of the Greek text, Textus
Receptus, in every detail, while refusing to trust any
translation to the extent unresolved specific problems exist. More…
11. Time references, though correct
in the original, are not always reliable even in the best of translations.
12. Within the paschal week several
interesting 72 hour periods, i.e. Jonas’ sign (cf.
Matt.
a. 72 hours in the tomb.
b. 72 hours from being delivered by
Judas into the hands of the priests unto “machar,” the morning breeze on the
day of Omer Reshit, the Waving of the Sheaf, on the regular weekly Shabbat
morning.
d. The Passover lamb is kept 3-4
days, i.e. 72 hours ++ before being killed at Passover; that is, Aviv 11, 12,
13; Aviv 10 constituting accession day, and Aviv 14 constituting the day of
execution following a completed reckoning of 72 hours.
e.
Yeshua was killed 3-4 days after being sold (cf. item #c above.)
f.
Recognition of the 72 hour period as a point of cutoff in all modern
commerce and banking.
g. Recognition of the importance of
an ever improving perfection, and also of perfection as frequently represented
by the number ‘three.’
13. Think about these things
for a while: As Yeshua said while driving the merchants out of the
temple repetitively: “Make not my Father’s house an house of merchandize!” John
2:16. The temple is each our bodies,
but, and even more importantly – each our families, isn’t it? For are we not identifying with each our own
parental family? Consider carefully the phrase “image of God” vs. “man AND
female” in Genesis
1. Re the timing of the Feasts, and other events, before and after the Crucifixion
of Yeshua as given within the NT:
Adar 29 (of the Biblical Calendar as honored by Yeshua): The
Second Day of the Week. [Sunday
evening through Monday afternoon:]
“3 Therefore his sisters sent unto him, saying, Lord, behold, he
whom thou lovest is sick… 6 When
he had heard therefore that he was sick, he abode Day Two still in the same place where he was.” John 11:3, 6 (TLT)
Giving highest
priority to God’s own reckoning of time, I believe Yeshua decided to remain at
an optimal place for observing the potentially visible New Moon crescent that very
evening at the end of Adar 29. More…
Adar 30 (of the Biblical Calendar as honored by Yeshua): The
Three Day of the Week. [Monday
evening through Tuesday afternoon:]
“7 Then after that [day, in the evening] saith he to his disciples, Let us go into Judaea again” John
11:7 (TLT)
After having looked
for, but not been able to see the New Moon crescent in spite of presumably
optimal weather conditions, Yeshua was now ready to move on, knowing also that
the New Moon would be easily visible the subsequent evening from Mt.
Olives… More…
Yeshua enters Jericho
[which name means ‘moon, lunation,’ Strong’s #3405, 3394, and 3391] and Judea
[and the “foul” Calendar of the Priests showing Adar
29th, i.e. not yet recognizing the New Moon,] heals a blind man
whose name means “to be foul,” [Strong’s #2930, 2931] and abides in the house
of Zacchaeus [whose name means ‘pure,’ Strong’s #2140] who “was the chief among
the Publicans [chief tax collector, Strong’s #754]” and who is
subsequently acting as if a Sabbath Year had just been proclaimed (cf. Luke
19:8-10 and Deut. 15:1-18.) More...
Aviv 1 (of the Biblical Calendar as honored by Yeshua): The
Fourth Day of the Week. [Tuesday
evening through Wednesday afternoon:]
John 11:17 TLT
Accordingly
came Yeshua to find him [Lazarus,] on this Day Four, being
already placed within the tomb.
John 11:20 KJV Then Martha,
as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the
house.
John 11:39 TLT Jesus said, Take ye away the stone. Martha,
the sister of him that was dead, saith unto him, Lord, he is
already stinking: for it is the fourth day.
John 11:43 KJV And when he thus
had spoken, he cried with a loud voice, Lazarus, come forth.
It
looks to me as though Yeshua first headed for the best vantage point on Mt.
Olives for observing the Aviv New Moon, and that this is where Martha met him.
As a way of blowing the shofar of the New Moon, Yeshua subsequently “cried
with a loud voice, Lazarus, come forth!” More…
Psalms 81:3 KJV Blow up the trumpet in the new
moon, in the time appointed, on our solemn feast day.
Notice!
John 11:53-57 KJV:
53 Then from
that day forth they took counsel together for to put him to death.
54 Jesus
therefore walked no more openly among the Jews; but went thence unto a country near
to the wilderness, into a city called Ephraim, and there continued with his
disciples.
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.
56 Then sought
they for Jesus, and spake among themselves, as they stood in the temple, What
think ye, that he will not come to the feast?
57 Now both the
chief priests and the Pharisees had given a commandment, that, if any man knew
where he were, he should shew it, that they might take
him.
Aviv 10 (of the Biblical Calendar as honored by Yeshua): The Sixth Day of the Week. [Thursday evening through Friday afternoon:]
Yeshua arrives in
Bethany in accord with the Torah instruction for the Passover lamb (Cf. Ex. 12:3.)
“On the Sixth [Day of
the week] before the days of the Passover” John 12:1
(TLT.)
“Then Jesus six days
[after the beginning of the week, and] before the Passover came to Bethany…”
(John 12:1 KJV + my comments added in brackets.)
In accord with John 12:1-8
it is now clear that Yeshua supped with Martha, Mary, and Lazarus when first
arriving in Bethany on Thursday night, Aviv 10, i.e. at the beginning of
the Sixth Day. Although the events
recounted in John 12:1-8 are strongly reminiscent of those told in Matthew
26:6-16 (cf. the events of Aviv 14 as rendered below) it is not strange to find
Yeshua dining with those very close friends of his rather regularly at this
season, is it? And that the events were
similar, though not the same each time…
The sequence of events
of Aviv 10 through 13 appears most clearly in the account found in Mark chapter
11.
"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.)
Mark 11:1-11 describes
Yeshua riding upon a colt out of Bethphage towards Jerusalem, then going
into the temple, and finally returning “the hour already being late,” (Hendrickson’s The Interlinear Bible)
probably referencing the hour before nightfall and the entry of Sabbath. Cf. the two translations above, and also
Matthew 21:1-11. The Greek word used in John 12:12, translated “the next day”
(KJV,) [Strong’s 1887] is derived from two Greek words indicating primarily
“at” and “breeze”, i.e. at the time of the morning breeze. [This
is the “Colt basis.”]
Aviv 11 (of the Biblical Calendar as honored by Yeshua): The events of Sabbath are briefly recounted in Mark
11:12-14, i.e. Yeshua cursing a fig-less fig tree. [Colt
dep]
Aviv 12 (of the Biblical Calendar as honored by Yeshua): The events upon this First Day of the week is told in
Mark 11:15-19 (ILB): “Entering into the temple, Jesus began to throw out
those selling and buying in the temple… And when evening came, He went
outside the city.” Cf. Matthew 21:12-17. [Colt
dep]
Aviv 13 (of the Biblical Calendar as honored by Yeshua): The events upon this Second Day of the week are told
in Mark 11:20-13:37: “And passing along early, they saw the fig-tree
withered from the roots. And
remembering, Peter said to Him, Rabbi, behold, the fig-tree which You cursed
has withered… [v. 20-21,] And they came again to
Aviv 14 (of
the Biblical Calendar as honored by Yeshua): Feast on the beginning of Passover
Day. Says Yeshua: “After the Second
Day [of the week] comes Passover” Matt. 26:2 (TLT.) (Cf. Mark 14:1) Starting on Passover Eve at the end of the
Second Day [on Monday evening] Mary anoints the feet of Yeshua. Says Yeshua:
“She hath poured this ointment on my body, she did it for my burial”
Matt 26:12. This same evening Judas sells Yeshua, and having done so Judas has
in effect begun the execution of Yeshua, the Lamb, on Passover
Eve in accord with the Torah. Notice the words of Yeshua: “I have given unto
thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth
shall be bound in heaven” Matt 16:19; 18:18. Never forget the emphasis on
beginnings in the Torah! Thus after the
burial anointment of Mary and the sale by Judas, the title to Yeshua is now
bound, i.e. entombed, in the belly of the fish, i.e. in the belly of the Beast,
which is the biblical symbol for the ruling man-made Authorities unto whom e.g.
Judas had sold the stolen title to Yeshua’s body.
A cursory reading of
John 12:2-8 & 12:12-15 alone might seem to indicate that, after daybreak
(on the Hebrew “machar”) [Tuesday morning,] Yeshua rides into Jerusalem on an
ass. However, compare the events as recounted by Mark and Matthew as related at
Aviv 10 above. If this cursory reading
of John was, or is, correct (Perhaps Yeshua repeated this symbolic event
twice?) then the following symbolism could apply: Yeshua is now property of the
buyers, the Beast, and the priestly Government, and these are, from the time of
sale, responsible for carrying Him on their back into Jerusalem and towards the
events that follow there. If my rendition of the events, as above, is correct,
then one symbolism may be: Yeshua is in charge of the Beast; after all He is
holding the reams, isn’t He? Says Yeshua at this point in time: “The hour
has come that the Son of Man should be glorified.” John 12:23
(Hendrickson’s The Interlinear Bible).
Thus, Yeshua, being
the Passover sacrifice, was truly sacrificed beginning on Aviv 14, i.e. by
being sold into the jurisdiction of men.
The fact that this process, this sacrificial event, was not in every
detail completed and consummated the very same day, and that the execution by
crucifixion did not take place until Friday Aviv 17, does not in any way deter
from the Scriptural ante type, does it?
Quite to the contrary! Looking at the events, as unfolded below, it is
obvious that the key
event, the waving of the sheaf and its symbolism occurred in the exact middle of
the Feast of Unleavened Bread! Isn’t
this then, where our focus also must be - lest we may miss entirely the point
of salvation in real life?
Additionally, isn’t this perfectly in accord with the biblical instructions,
e.g. Isaac being replaced by a ram, thus also Yeshua was replaced by the
Passover lamb at the Last Supper, and likewise also our own laughter, scorn,
our own futile attempts to create truth and life must be replaced by that which
is, from the beginning, defined by the Creator?
I
find the numbers here most interesting. Notice that 18=6+6+6
and that the beginning of Yeshua’s resurrection, as foreshadowed also by the
Omer Reshit, occurred on Aviv 18 in the 19th year of Tiberius
Caesar (the head of the Beast at that time), which year is also 19
CE [19 A.D.; You might have noticed that the number 19 is
also symbolically associated with death and dying! And… Then too, the number 19
is the number following upon a completed 18…] (Re the years of Tiberius Caesar
and the revised chronology here preferred, please see more within the works of Ronald L.
Conte Jr.. However, Conte is by no means the basis for this determination,
albeit I learned much through him. For my basis and my chief references, please
see more below!) Likewise each of us,
being sons and daughters of Adam, has our beginning on the 6th day of
creation. In the Great Pyramid of Giza
in Egypt the distance in cubits between the plane of life and the plane of
death is 1881.25, likewise the length of the floor of the Grand Gallery is
1881.22 (Lemesurier, Peter, The Great Pyramid Decoded, pp. 164, 328, and
330.) In the Scriptures likewise the key
numbers for the most central message is 1881. Please save this Awesome PPS Slide Show
re the most central 1881 message of the Scriptures to your computer, then click
on the file and enjoy! If you wish, you
may dive a little deeper by letting me share a little more along the same
line... BTW, 153, as in 153 fishes,
has to do with Messianic enlightenment…
Aviv 15 (of the Biblical Calendar as honored by Yeshua): First
Day of Unleavened Bread. “And on
the first day [dat. sing. denoting specific point in time] of the
Unleavened Bread, when they killed the Passover, His disciples said to Him,
Where do you desire that going we may prepare that You may eat the Passover?”
Mark 14:12 (Hendrickson.) (Notice: The First Day of Unleavened Bread is
not the Passover Day, but is the day following Passover Day, Aviv 14!) Starting
at the end of the Third Day, Passover Day, [Tuesday evening,] the Passover lamb
is killed, for the Upper Room Passover meal, at sunset in full accord with the
Torah instructions in Deut. 16:4.
At His prayers in the
garden following the meal Yeshua says: ”Could ye not watch with me the
First hour?” [Acc. sing. in the Greek, denoting duration.] After the
prayers in the garden, the first hour of which Yeshua defines as “the First
Hour”, Judas betrays Yeshua with a kiss in Gethsemane. This is the hour of delivery in consequence
of the prior sales agreement. Yeshua is at this time physically being
transferred by Judas, the seller, as an item of merchandize unto the buyers,
the chief priests, who are here willingly demonstrating their submission under
Pilate, Tiberius Caesar, and the Roman Empire, the current Beast, Baal, and
hierarchy of men, which powers / authorities / gods are specifically prohibited
by the first three articles within the Covenant outlined in Deut. 5:1-21.
Yeshua is then, after
“the cock crew” (John 18:27 [Notice: The cocks typically crew at 3 AM]) and
“straightway in the morning” (Mark 15:1,) brought from the high priests to
Pilate. Then later he is also brought before Herod and back to Pilate. Notice that Yeshua was before Pilate at noon
this day! “And it was the preparation of the Passover, and about the sixth hour.” (Cf.
John 19:14) The Passover lamb is sacrificed at the time for sunset between the
end of Aviv 14 and the beginning of Aviv 15 as is clear from Deuteronomy 16:4.
Thus, Passover Day, Aviv 14, is “the preparation of the Passover [lamb]”.
Notice that according to the calendar of the Jews, the calendar being
repetitively referenced by John, as apparently observed by the high priests
this particular year, Aviv 14, “the preparation of the Passover [lamb]”
occurred on Aviv 15 as reckoned by Yeshua, i.e. on the 4th day of
the week.
“The same day Pilate
and Herod…” (Luke 23:12) each refuse to find fault with Yeshua, but fails to
set him free in the face of each of their fears of the people (Cf. Luke
23:14-15). They make friends with one
another (Cf. Luke 23:12.)
"Judas...
repented himself… and hanged himself." Matt. 27:3-10. According to Matthew
this reaction of Judas clearly began at the time when Yeshua was brought from
the high priests to Pilate. Whether or
not he also hanged himself that same day, and whether the purchase of the
Potter’s field also occurred on that same day, is not certain though certainly
it is possible. An important lesson in this is that obviously Judas gave up,
did not turn to the Lord of Hosts while patiently waiting to learn how to rid
himself, under the guidance of the Holy Spirit, from his own erroneous ways of
thinking and being…
The events that are
tied to this particular day are outlined in Matt. 27:1-14, Mark 15:1-5, Luke
22:66-23:12, and John 18:1-19:15. Notice
especially John
[Cf. last
paragraph under Aviv 16 below, e.g. re Barabbas!]
Notice that all the
events outlined in the scriptures as occurring between
Aviv 16 (of the Biblical Calendar as honored by Yeshua): "Pilate...
called together…" a meeting "...at the Feast".
Luke 23:13, 17. Notice that here Pilate
has occasion to call a meeting. Quite obviously this is a new meeting which is not the
same event as the event at which the high priests and the mob first brought
Yeshua before Pilate. Why else would
Pilate have to make arrangement for calling a meeting, i.e. if every one was in
place already? And, on the other hand, if the Yeshua case had not already had a
prior beginning at the court of Pilate, then what indications are there that
Pilate was ever motivated to initiate a case against Yeshua? It becomes obvious
that this meeting before Pilate re Yeshua was not part of the first meeting,
doesn’t it?!
Notice also that this
day is being referenced by Pilate and by the high priests as “the Feast.” This is a strong indication that this
particular event, the setting free of a prisoner, was tied to the First Day of
Unleavened Bread, as officially defined and reckoned by the rabbinical
hierarchy. Cf. Lev. 23:5&6!
Barabbas was set free
on this day, while there was a delay re the delivery of Yeshua to the mob, as
apparent by the words “Pilate… released Barabbas unto them, and delivered
Jesus, when he had scourged him…” Mark 15:15. The actual delivery
of Yeshua may well have been delayed until Friday morning. The legal procedures
of appointed officials are rarely if ever quick ones, and here Pilate is
apparently trying whatever means he dare in order to set Yeshua free. Pilate had plenty cause for delay!
The events of this
particular day are outlined in Matt 27:15-26, Mark 15:6-15, and Luke 23:13-25.
[Apparently the events
re Pilate and Barabbas as recorded in John
18:33-40 belongs to Aviv 15, since there is no mention of Barabbas being
released in that setting. Cf. also John
19:14 which text clearly points to the “Aviv 14” of the Jews, which was Aviv 15
as honored by Yeshua. Remember that John too must take time to sleep! After
very likely being up for 36 to 48 hours straight by the end of Aviv 15, John
may well have slept the better part of Aviv 16, thus not being able to relate
first hand the events of that day. This
gap seems to fit between verses 15 and 16 in John Chapter 19.]
Aviv 17 (of the Biblical Calendar as honored by Yeshua): Crucifixion at the 3rd hour (Cf. Mark 15:25). (Notice that, given the above (especially re being before Pilate at “the 6th hour,”) this event at “the 3rd hour” could not possibly have occurred on a day prior to Aviv 16!)
Notice also John 19:14
and John 19:31 (KJV,) which two texts give two distinct and separate reasons
for each of those days being a day of “preparation,” i.e. “the preparation of
the Passover,” Aviv 14, vs. “the preparation… the Sabbath day, the Sixth Day of
the week, (for that Sabbath day was an high day.)” Why “an high day?” Why,
obviously… once its finally recognized that the Scriptural Waving of the Sheaf
sacrifice, Hag HaOmer, is always
brought on the Seventh-day Sabbath morning!
Re the “darkness
over all the land…”:
Per the records of Matthew 27:45; Mark 15:33; and Luke 23:44, “from the
sixth hour there was darkness over all the land unto the ninth hour.” But think about this for a minute! What does “over all the
land…” mean? What do these words mean if they pertain to the firsthand witness
of one man at one place? For certainly one man cannot simultaneously be in two
places, now can he? Thus, if it means something more than that, then those
words must necessarily reference a collection of individual timed reports from
a number of different localities. Thus it is certainly possible that there was
an unusual weather situation with heavy dark clouds over Jerusalem on this
particular day, and, in addition, Matthew 27:51, 54 provides that “the earth
did quake… an earthquake.” Now, once one recognizes that if the coverage of
this “darkness” pertains to a larger area, then these reports of the Gospel
authors must be subject to the reliability of their sources, be such what they
may. It could be common hearsay, or it may be an official translation into
Hebrew from an original Latin report issued by the Roman authorities. But such
a translation could be a mistranslation, or at the very least it could be
misunderstood by the reader, most especially so considering the very different
time concepts being entertained by the Hebrew mind and that of the Roman mind
using the time concepts prevalent in the Latin language. Those differences were
not likely any less 2000 years ago than they are today! Indeed, I find it quite
easy to perceive the exact language of the Latin report that likely were being
mistranslated by the Hebrew mind somewhere along the line of transmission of
this report, perhaps even at the point of the original official Hebrew
translation being propagated? Then we have this interesting report
of a certain Dionysius, who is supposedly reporting on this same eclipse,
albeit doing so only some ten plus years later, after Paul had begun his own
ministry as a disciple of Yeshua. If Dionysius’ report is not a plain and
simple forgery, as has been generally assumed, then perhaps the words “not the
appointed time for conjunction…” could be based upon the observers’ own
disorientation in time, perhaps due to some calendars using months based upon
the moon, while others used calendars using months disassociated from the lunar
cycle?
“bishop of Athens, a most illustrious man, who reached
the highest level in Greek culture. A disciple of Paul, who introduced him to
the Christian faith,[1] Dionysius was enthroned by him as the very bishop of
Athens.[2] As for the skills in the Greek disciplines, his inherited
culture,[3] he was judged the most eminent of all [his equals], for generally
speaking he came to gain a great experience in each study field they [= the
pagan Greeks] cultivated.
He
was an auditor of Paul, when the latter was teaching at Athens and frankly
proclaiming among the Greeks the good news of the Christ and His resurrection.
After he put faith in Paul’s preaching Dionysius was appointed by him as the
bishop of the city.
So, during the reign of Tiberius Caesar, when he also was in the prime of his
manhood, he left for Egypt, because he longed to meet with the learned men of
that country. Along with him also came the well-known Apollophanes the
Sophist,[4] whose disciple at Smyrna was Polemon of Laodicea,[5] the master of
Aristides.[6] Around the time
of the saving passion of Christ the Lord, the two of them were staying at
Helioupolis, the city of Egypt.[7] Now, since the solar eclipse
took place in an unnatural way[8] -– it was not the appointed time for
conjunction -– it is said that
Apollophanes the Sophist addressed the blessed Dionysius with these words: “My
good Dionysius, [these are] the requitals for divine things!” ”
“And after a while again, “Tell then[14] to him: what do
you say about the solar eclipse that took place at
the time of the saving Cross? Then indeed, when both of us were present at
Helioupolis and were together, we
saw the Moon falling upon the Sun, contrary to any expectation, for it was not
the appointed time for conjunction. And again the Moon from the ninth hour up
to the evening was set up against the solar disk in an unnatural way. And let
him remember some further detail: he [= Apollophanes] knows that we saw the
contact itself starting from east and moving up to the edge of the Sun, then
stepping back with a retrograde motion; and again the contact and the end of
the eclipse did not take place from the same
direction, but from diametrically opposite points.”
This
passage should be referred to the omitted lines of the Letter to Polycarp
in order to be correctly understood. There Dionysius refers to other
astronomical phenomena or ‘Divine portents’, referred to by some Persian
sacerdotal legends, which he interprets according to the Bible and Apollophanes
refuses to recognize as true. The only thing Apollophanes could never deny -–
says Dionysius -- is the
astonishing eclipse
following [!] Jesus’ death, for
he too was an eyewitness at that time.
As may be seen from a
comparison of the
map at this link, showing the location of Heliopolis
(aka the City of the Sun, Ain
Shams, Rameses, or Avaris,) and all
the paths of the solar eclipses from 1 CE through 40 CE mapped out upon two certain NASA tables of Total and Annular Solar
Eclipse Paths, 0001-0020
& 0021-0040,
I find that, unless I am being misinformed re the location of Heliopolis, there
simply was no natural solar eclipse visible from the vantage point of
Heliopolis during any of those years.
In summary, considering
the close approximation in time between those two events, the crucifixion and
the June 21, 19 CE total solar eclipse, only 40 days apart, and the perfectly
described coverage and timing as given by Matthew, Mark, and Luke, I find it
much more unlikely to attribute that “darkness” to some other, as yet
unexplained, cause, than to simply recognize that man and societies have always
been apt to misunderstand the particulars of unusual, albeit natural, events
such as solar eclipses. Given the particulars of the language barriers between
Latin and Hebrew, I do not find it very strange at all that the events at the
crucifixion and the June 21 total solar eclipse were being mixed up one with
the other. That is, even in spite of the obvious fact, which apparently isn’t
obvious to all among the general public, that a solar eclipse is impossible
near the time of a full moon, and no noticeable solar eclipse ever lasts beyond
about 5 minutes!, nor can an eclipse of the moon ever cause a daytime
“darkness,” indeed, except for the rare
occasions when the eclipse occurs at the time of sunset or sunrise, a lunar
eclipse cannot be seen while the sun is above the horizon!
More
re the details of this mixup…
Yeshua gives up the
ghost at the 9th hour and is buried at or before sunset in the tomb
of Joseph of Arimathea.
Aviv 18 (of the Biblical Calendar as honored by Yeshua): The regular Seventh-day Sabbath and the
Fourth Day of Unleavened Bread. A
watch and seal upon the tomb is authorized by Pilate on Sabbath morning at the
request of the chief priest and the Pharisees (Cf. Matt. 27:62-65). Notice that
72 hours from “the First Hour”, as defined by Yeshua at the time of His prayers
in the Garden, expires during the dark hours of this Shabbat. What are the
Torah instructions for this Shabbat and what do they signify in terms of
Yeshua?
“10 Speak unto the
children of Israel, and say unto them, When ye be come into the land which I
give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: 11 And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest
shall wave it. 12 And ye shall offer that day when ye
wave the sheaf an he lamb without blemish of the first year for a burnt
offering unto the LORD.” Lev 23:10-12 (KJV)
Thus, in a certain and important sense, what we see here being fulfilled within the realm of Salvation by and of men, by and of the State, is the Chief Priest and the Pharisees going before their local representative of their Lord, that is, Pilate as the representative for Caesar Tiberius, while waving their sheaf, that is, they are bringing their request for a watch at the tomb of Yeshua.
But, when is “the morrow after the sabbath” referenced in verse 11? Is it Sunday morning or is
it the morning of the Shabbat? The Hebrew word is “machar” (Strong’s #4283 and 4279)
which means “the morrow, deferred.” This word is used as when we, here and now,
say in the hours of day or evening, referencing the time after we wake up next
time, “tomorrow,” or isn’t that so? Not “day after tomorrow,” is it? Genesis
19:34 and Exodus 8:10 are the first Scriptural passages where these Hebrew
words are being used in reference to a specific point in time. In both passages it is obvious from the
context that the word refers to the morning following immediately upon an
evening, while certainly not referencing the next subsequent day of the
week. Thus, it is clear from the Torah
that the sheaf of the firstfruits were to be waved before the LORD on the
morning following Shabbat eve, i.e. on the morning of the Sabbath Day, not
Sunday morning! (Cf. this
link!)
So, how does this
impact upon the resurrection event and the fact that the tomb was opened on the
Third Day of the week, at sunset Monday night? What are the words of Yeshua
Himself? “Destroy this temple, and in three days I will raise it up” John 2:19
(KJV) Yeshua is talking about a process, isn’t He? The time of a process counts from its beginning, not from its completion, doesn’t it? Thus the resurrection began in the beginning
of the Shabbat, and certainly it had begun at a point in time “deferred” from
the time when Yeshua “was put to sleep”, i.e. killed, isn’t that true? The process of ascension was completed in 72
hours in accord with Yeshua’s words in John 2:19, wasn’t it? Let me quote from
a favorite author of mine:
“Christ arose from the
dead as the first fruits of those that slept. He was the antitype of the wave
sheaf, and His
resurrection took place on the very day when the wave sheaf was to be presented
before the Lord. For more than a thousand years this symbolic ceremony
had been performed. From the harvest fields the first heads of ripened grain
were gathered, and when the people went up to Jerusalem to the Passover, the
sheaf of first fruits was waved as a thank offering before the Lord. Not until
this was presented could the sickle be put to the grain, and it be gathered
into sheaves. The sheaf dedicated to God represented the harvest. So Christ the first fruits represented the
great spiritual harvest to be gathered for the kingdom of God. His resurrection
is the type and pledge of the resurrection of all the righteous dead.
"For if we believe that Jesus died and rose again, even so them also which
sleep in Jesus will God bring with Him." 1 Thess. 4:14.“ {DA 785.4}
What about the “he
lamb without blemish” in Leviticus 23:12? Doesn’t this sacrifice remind us of the
following experience:
“And Abraham lifted up
his eyes, and looked, and behold behind him a ram caught in a thicket by his
horns: and Abraham went and took the ram, and offered him up for a burnt
offering in the stead of his son.” Gen 22:13 (KJV)
Aviv 18,
19, & 20 (of the Biblical
Calendar as honored by Yeshua): Yeshua remains 72 hours in the tomb of
Joseph of Arimathea, which tomb is secured by a watch from Pilate (Cf. e.g.
item ##11, 20, 29, 30, 49, & 56 under V Study Notes
to Myself.) Allow me to quote once more from my favorite
author. (Remember that the words “the
first day of the week” (quoted from KJV) were from the best available reference available
to said author – who naturally would have understood that KJV translation,
albeit mistranslated, much like you or I!:)
“The night of [“]the
first day of the week[“] [ = the Chief Shabbat, the seventh day of the Feast of
Unleavened bread] had worn slowly away. The darkest hour [cf. “the hour of
darkness,”] just before daybreak [cf. “the end of the day,”] had come. Christ
was still a
prisoner in His narrow tomb. The great stone was in its place; the Roman seal was
unbroken; the Roman guards were keeping their watch. And there were unseen
watchers. Hosts of evil angels were gathered about the place. Had it been
possible, the prince of darkness with his apostate army would have kept forever
sealed the tomb that held the Son of God. But a heavenly host surrounded the
sepulcher. Angels that excel in strength were guarding the tomb, and waiting to
welcome the Prince of life.” {DA 779.1}
A dead man resting in
his grave is not usually referred to as being a prisoner, is he? But, of
course, this quote is not from the Bible…
And yet, doesn’t the Torah teach us that Isaac was bound as a
prisoner upon the altar before the time when Abraham was
shown the ram and instructed to substitute one for the other?
2. Yeshua was Seen by the
Disciples on at Least Five Occasions After He was Risen from the Dead:
Aviv 21 (of the
Biblical Calendar as honored by Yeshua):
The Seventh and Last Day of the Unleavened Bread, which day occurred
that year on “The Third Day [of the week,]” i.e. Monday night and Tuesday. Says Peter to Cornelius: “Him [Jesus of Nazareth] God raised up the
third day, and showed him openly…” Acts 10:40 (KJV - Brackets and
emphasis added.)
Yeshua was released out of the tomb imprisonment sometimes close to the beginning of Aviv 21, i.e. at the sunset of the beginning the Third Day [of the week,] which begun at the very end of 72 hours in the tomb. Notice Mark’s statement:
“Mark 16:9 TLT Now when Jesus was risen in the beginning [i.e. at
sunset] of the foremost Shabbat [i.e. the Seventh Day of the Feast of
Unleavened Bread…]”
At the very least it
can be said that the living body of Yeshua was being rebuilt, healed, “in three
days,” can’t it? Counting 72 hours from
when he was entombed at sunset Friday night, and until the tomb was opened at
sunset Monday night the
And said “three days
and three nights” in the physical tomb began after another “three days and
three nights” period. The incomplete portion of the night of the 3rd
Day of the week is counted as accession time, leaving the light part of the 3rd
Day as the first of the days and nights of Jonas’ sign prior
to the crucifixion. Notice the order:
1. “days” then 2. “nights!” Thus there are “three days and three nights”
beginning with the first “day” (not night) after Judas transferred the title to
Yeshua’s body to the
Consider carefully the hat worn by the Pope! What does it symbolize? Isn’t it Dagon, the Fish god?
And isn’t Dagon also the chief god of the
Philistines? But then what’s wrong with being
symbolized by a fish? Didn’t the first
Christians also use the fish as their secret sign? Perhaps the difference pertains to dead fish
(governments created by men) vs. live fish (living beings created by God?) Each
living fish must swim for himself and cannot delegate his responsibilities to
any Chief Papa Fish, i.e. lest he will soon end up in the Dead Sea, won’t he?
The news then spread quickly among the disciples who then met
Yeshua in various places including Emmaus and
At
John 20:6
Then cometh Simon Peter following him, and went into the sepulcher…
John 20:10
Then the disciples went away again unto their own home.
John 20:18
KJV Mary Magdalene came
and told the disciples that she had seen the Lord, and that he had
spoken these things unto her.
At Emmaus:
Luke 24:13
And, behold, two of them went that same day to a village called Emmaus,
which was from Jerusalem about threescore furlongs.
-
Notice: “two of them:” 1. Simon Peter
a.k.a. Cleopas (cf. Luke 24:18 & 34,) and 2. Luke, the writer of this
eyewitness report in Luke.
Luke 24:15
And it came to pass, that, while they communed together and
reasoned, Jesus himself drew near, and went with them.
Luke 24:18
And the one of them, whose name was Cleopas,
answering said unto him, Art thou only a stranger in Jerusalem…?
Luke 24:30 KJV
And it came to pass, as he sat at meat with them, he took bread, and blessed it, and
broke, and gave to them.
[– Notice the reference
to breaking of bread! – a key event associated with the Feast of Unleavened
Bread. That is, yet another indicator for this day being indeed the Seventh Day
of the Feast of Unleavened Bread.]
Luke 24:33 KJV
And they rose up the same hour, and returned…
At
John 20:19 TLT Then the same day at evening,
being the foremost Day of the Sabbaths [the
Seventh Day of the Feast of Unleavened Bread,] when the doors were shut
where the disciples were assembled for fear of the Jews…
Luke 24:33 KJV …to Jerusalem, and found the eleven gathered
together, and them that were with them,
Luke 24:34
Saying, The Lord is risen indeed, and hath appeared to Simon.
- Notice that Simon, i.e. Simon Peter, the father
of Mark (1 Peter 5:13,) also known as Cephas or Cleopas
(cf. Luke 24:13, 18 & 34; Mark 16:12; 1 Cor. 15:5) is here being referenced
as being one of the two (2) disciples on their way to Emmaus (the other one
almost certainly being Luke, the author of this record.) Notice that although
present among the first at the tomb following the opening of the tomb, Peter
did not at that time meet Yeshua as did Mary Magdalene (cf. Luke 24:11-12, 24;
Matt. 28:9, and John 20:1-4, 6, 10-11, 14-18!)
Luke 24:35
And they told what things were done in the
way, and how he was known of them in
breaking of bread.
[-
Notice once again the reference to breaking of bread upon this
foremost among the Sabbaths of the Feast of Unleavened Bread!]
John 20:19 KJV
…came Jesus and stood in the midst, and saith unto them, Peace be unto you.
John 20:20 KJV And when he had so said, he showed unto them his hands
and his side. Then were the disciples glad, when they saw the Lord.
Luke 24:40 KJV And
when he had thus spoken, he showed them his hands and his feet.
- Notice the order of events here: First the breaking of the
bread, then showing them his hands and his feet. How does this correlate with
first learning and then applying in real life that which has been learned. As
in doing work with using one’s hands and walking the walk! The second cannot
happen without the first, can it?
More specifics – more breaking of
bread - re the timing of this event:
Says Yeshua’s disciples on their way to Emmaus: “This is the Third Day of the week following these events” Luke 24:21 (TLT.) KJV: “Today is the third day since these things were done.”
As seen above: The
events related in Luke 24:29, 33-40 are very reminiscent of and similar to the
events related in John 20:18-20 and are thus surely representing the same
event, while the subsequent verses in John 20:26-27 makes it clear that a
second similar event occurred some time later and not the same night:
Aviv 23 (of the
Biblical Calendar as honored by Yeshua):
John 20:26 TLT
And after Day Eight was ended again
his disciples were within, and Thomas with them: then came Jesus, the doors
being shut, and stood in the midst, and said, Peace be unto you.
John 20:27 KJV
Then saith he to Thomas, Reach
hither thy finger, and behold my hands; and reach hither thy hand, and thrust
it into my side: and be not faithless, but believing.”
Notice that Day Eight is an extra feast day
following upon the seven day Feast of Tabernacles, not after the Feast of
Unleavened Bread. Nevertheless, in this passage it appears as though John is
using the same concept in reference to the Feast of Unleavened Bread. Cf. Luke 24:13, 29, 33, 39-41, 49, which record
confirms this placement in time on the second evening following upon the
evening of Yeshua’s resurrection and first meetings with the disciples.
Aviv 26 (?) (of the
Biblical Calendar as honored by Yeshua):
“After these things
Jesus shewed himself again to the disciples at the sea of Tiberias; and on
this wise shewed he himself. There were together Simon Peter, and Thomas called
Didymus, and Nathanael of Cana in
What’s more likely
than that these seven disciples in Galilee were assembled on the first Shabbat
following the opening of the tomb, and that upon the end of the Shabbat the
disciples decided to go fishing at night?
But the first Shabbat following the events in Jerusalem that year was
Aviv 25 [beginning May 19, 19 CE.] Thus,
if my assumptions are correct then Yeshua showed himself for “the third
time” on the First Day of the Week, Aviv 26 [Sunday morning May 21, 19
CE.]
Notice these numbers:
3, 1, and 26! Remember Yeshua’s emphasis on numbers?!
“Why reason ye, because
ye have no bread? perceive ye not yet, neither understand? have
ye your heart yet hardened? Having eyes, see ye not? and
having ears, hear ye not? and do ye not remember? When I brake the five loaves
among five thousand, how many baskets full of fragments
took ye up? They say unto him, Twelve. And when the seven among four thousand, how
many baskets full of fragments took ye up? And they said, Seven.
And he said unto them, How is it that ye do not understand?” Mark
8:17-21 (KJV)!
Zif (Ijar) 1:
“…Behold, he goeth
before you into Galilee; there shall ye see him: lo, I have told you… Then the
eleven disciples went away into Galilee, into a mountain where Jesus had
appointed them. And when they saw
him, they worshipped him: but some doubted.” Matt 28:7, 16, 17 (KJV)
Isn’t a mountain the
best place to go if one is to look for the first appearance of a New Moon? The first visible New Moon following the
opening of the tomb occurred almost certainly on the evening after the Fourth
Day, Aviv 29, 19 CE [Wednesday night May 24, 19 CE.]
On the second day
after the time of the next following New Moon, at the end of Zif 29 [Thursday
June 22, 19 CE], on the 40th day of “being seen,” the ascension was
to take place…
Sivan 2: The ascension to heaven - The 40th day of “being seen” was a Shabbat: “Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a Sabbath day’s journey.” Acts 1:12. Clearly the 40th day of “being seen” is being referenced in terms of a Shabbat, isn’t it? What’s the sense in mentioning this fact of a “Sabbath day’s journey” unless this event happened during Sabbath hours?
If Sunday were to be
counted as the 1st of 40 days then the ascension would have taken
place on a Thursday, and this Thursday is not in any way attached to a Shabbat
or Feast Day of any kind, is it? Thus,
this further corroborates the prior findings of the tomb being opened on a
Monday night!
Sivan 9 – The 50th
Day:: – Again on Shabbat! – Hag Shavuot,
the Day of Pentecost, and the ante type meant to teach us exactly how to obtain
the true blessings of the year of Jubilee. Please read, consider, and share
whatever values you find in my article The Feast of Weeks -
The Ante-type for the Cycle of Jubilee, featuring suggestions for how to
count the 50 days and the 50 years, and which morning, which “machar,” the Omar
Reshit, the Waving of the Sheaf, must occur for blessings, and not curses (the
absence of blessings,) to be the result!
3. Yeshua used a different
calendar than did the priests:
Yeshua counted
Passover that year one day earlier than the priests did: Although I thought I had a
very good explanation for this fact in support of my prior belief that the
crucifixion took place in 18 CE, at this point in my path of learning I believe
I have found even better reasons for a
very similar situation relative to the 19 CE crucifixion.
4. The Transfiguration Event as the second
of two consecutive dated Eighth Day Feasts:
Based on three scriptural passages (quoted below) and the
fact that the term “the Eighth Day” is only used in reference either to Aviv 22
or to Tishri 22 (or else to the day when a baby is circumcised,) i.e. the days
following immediately upon the conclusion of either the Feast of Unleavened
Bread or the Feast of Tabernacles, one
may conclude that the Transfiguration event occurred in one of the years 14
(very early Jerusalem Aviv,) 15, 17
(too early Jerusalem Aviv,) 18, 21, 22 (bad weather,) 24 (too early
Jerusalem Aviv,) 25, 27 (too early Jerusalem Aviv,) 28, 29, 30 (Feb 21 Aviv = much too early
Jerusalem Aviv,) 31 (too early Jerusalem Aviv,) 32, 33 (Feb 18
Aviv,) 34 (Mar 9 Aviv = too early Jerusalem Aviv & late new
moon,) 35, 37 (way too early
Jerusalem Aviv & highly questionable visibility) CE. When cross correlating those years with the
possible years for crucifixion (Cf. below) and taking into consideration that
the Transfiguration event took place in the fall immediately preceding the
crucifixion Passover one may narrow this result to the years 14, 17, 18,
21, 24, 25, 27, 28, 30 (Feb 21 Aviv,)
31, 34 (Mar 9 Aviv & late new moon,) or 35 CE. Applying the
astronomical evidence and the purely historical records as identified by Ronald
L. Conte Jr. we are left with only the years 17 or 18 CE for the time of
the transfiguration event (cf. 7.b below.)
Considering the fact that the timing of the taxation activities took place from
mid 17 CE through mid 19 CE (cf. 7.b below,) one
can easily see from the above that the year of crucifixion must follow
immediately upon 18 CE, that is 19 CE:
The Eighth Day event of 17 CE:
Yeshua healed a blind man on Tishri 22, 17 CE [on the day
beginning Wednesday Nov 3, 17 CE.] Per John 9:14 “it was the sabbath
day when Jesus made the clay, and opened his eyes.” I’ve carefully considered
whether there might be any basis for placing this Eighth Day event on a regular
Seventh Day Sabbath, and albeit a Scriptural Eighth Day Feast might have been
placed on the day beginning Friday night
at sunset October 1, 17 CE, I find no way of placing that the “Jews’ feast of
tabernacles” referenced in John 7:2 on Seventh Day Shabbat. For details please cf. this footnote
within my table displaying “The Scripture Feasts of the Years of Yeshua’s
Ministry,” and also the section under this
link.
The Eighth Day event of 18 CE:
The Transfiguration event took place on the
Eighth Day, Tishri 22, 18 CE [Beginning
Friday night November 17, 18 CE:]
“And
after [the first] six days [of the week] Jesus taketh Peter,
James, and John his brother, and bringeth them up into an high mountain apart, And
was transfigured before them: and his face did shine as the sun, and his
raiment was white as the light. And, behold, there appeared unto them Moses and
Elias talking with him.” Matt 17:1-3 (KJV, All brackets mine.)
“And
after [the first] six days [of the week] Jesus taketh with him
Peter, and James, and John, and leadeth them up into an high mountain apart by
themselves: and he was transfigured before them.” Mark 9:2 (KJV)
“And
it came to pass about an eight days [or “on the Eighth of the days (of the
Feast of Tabernacles)”] after these sayings, he took Peter and John and
James, and went up into a mountain to pray. And as he prayed, the fashion of
his countenance was altered, and his raiment was white and glistering. And,
behold, there talked with him two men, which were Moses and Elias:” Luke
9:28-30 (KJV)
A
good description of what this “Eighth Day” is, and is not, is given at the Karaite Korner web site
under the heading Shemini Atzeret.
5. Taxing periods occurred
every 14 years only:
“And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?” Matt. 17:24.
This
event apparently occurred after the Transfiguration event, which if I am
correct, occurred on the Eighth Day Feast following upon the Last Day of the
Feast of Tabernacles and on a Friday night “after Day Six” (Cf. Matt 17:1 and
Mark 9:2.) Thus, if my conclusions are
correct, the taxation event referenced in Matt. 17:24 occurred in the late fall
or winter of 18 CE, which is almost, but not quite, within the period of
taxation periods as given by Ronald L. Conte Jr, and which supposedly “ran from mid A.D. 16 to mid A.D. 18”:
“After the second census of
Quirinius, a census was taken after every 14 years.892 Thus the first census under Tiberius’ rule as
emperor (after the death of Augustus) began 14 years after the census of A.D. 2, and ran from mid A.D. 16 to mid A.D. 18… Here we see that the time frame for the
Ministry of Christ encompasses a Roman census, in agreement with the numerous
Gospel references to tax collectors and the collecting of the tax.” (Conte, Important Dates in the Lives of Jesus and
Mary, page 197.)
In addition each of the following texts
referencing “tribute to Caesar” etc. are from Scriptural passages associated in
time with the last Passover when Yeshua was crucified, i.e. following the above
quoted (Matt 17:24) late fall event: Matt 22:17-19, Mark 12:14-17, Luke
20:22-25, Luke 23:2-3. The only autumn
taxing activities within the time period referenced by Ronald L. Conte Jr
(within the above quote) were such taxing activities as occurred in the autumns
of 16 CE and 17 CE. Thus, if Ronald L.
Conte Jr were to be correct (and consistent with himself) then the crucifixion
would have had to have taken place in the spring of 18 CE at the latest (or
else 14 years later in one of the springs of 31 CE and 32 CE..) But as can be
seen within, neither of those years, 18 CE, 31 CE, or 32 CE, fit the analysis
presented within this article (nor do they fit the revision of history provided
by Ronald L. Conte Jr himself, as based upon known astronomical events and the
purely historical record, e.g. re his own claims re the crucifixion having
taken place in the spring of 19 CE.) However…
I’ll add here that based upon my own calculations, the Holy Scriptures, Josephus’ record, Suetonius…, and the works of Ronald L. Conte Jr, I find that the two year taxing period fell between May/June 17 CE and May/June 19 CE. The first reference in the N.T. to a tax related issue that I’ve discovered thus far is Matt. 17:24. This tax related event apparently took place shortly after the Transfiguration event, i.e. subsequent to November 17, 18 CE. Thus, I see no evidence from the bible that this two year taxing began prior to November, 18 CE, i.e. as suggested by Conte’s quote above.
Indeed, upon a closer study of those same
references as used by Ronald L. Conte Jr and more I find that that
particular taxation period fell between May 17 CE and June 19 CE, which agrees
perfectly with my within findings.
Conclusion
re the taxing periods:
I find the two year taxation periods referenced
in other historical sources in perfect harmony with the Scriptures. In
particular, I find that the taxation periods 1) at the time of Yeshua’s
delivery in Bethlehem, and 2) at the end of Yeshua’s ministry took place from
mid 15 BCE to mid 13 BCE, and from mid 17 CE to mid 19 CE, respectively! In perfect agreement with a 15
BCE delivery, with a 19 CE crucifixion,
and all the within discoveries!
Praise the Ancient of Days! Praise
the Lord of Hosts!
Once the year of the Passover of Crucifixion is
established it becomes a relatively easy matter to place many other events more
or less firmly in time. Based upon a 19
CE crucifixion, and/or upon astronomical events dated elsewhere, a number of
such events have been identified as may be seen under the heading Additional Dated NT Events and the regnal years and
dates of Roman Emperors and Rulers. Under said heading the following subjects are
found:
1.The timing of John the Baptist’s conception and delivery
2.
The timing of Yeshua’s conception and delivery
3.
The timing of Yeshua’s visit to the Temple in Jerusalem at age 12
4.
The Ministry of John the Baptist, and the Baptism and Temptation of
Yeshua
5.The First Disciples being Called
the First Time
6.The Marriage in
7.
The First Cleansing of the
8.The
Beginning of Yeshua’s Ministry vs. the Beginning of the “Forty and Six Years” in John 2:20
9.The Imprisonment of John the Baptist
10.
Meeting the Woman at Jacob’s Well at the city of
11.
Andrew and Simon (Cephas) Called as Disciples a Second Time
12.
Yeshua in the Nazareth synagogue on “the Day of the Sabbaths” (the Day
of Pentecost(?))
13.
Plucking grain on Shabbat
14.
Healing the man with a withered right hand
15.
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
16.
The last of the twelve being
called (e.g. Matthew,) and the twelve
being ordained
17. The beheading of John the Baptist
18.
Driving out the evil spirits named Legion in the country of the Gadarenes
19.
Matthew being called the second time(?)
20.
Unsuccessful mission to Yeshua’s “own country”
21. Sending
out the disciples “by two and two”
22.
Feeding 5.000 from five loaves and two fishes – Yeshua
walking on the water
23. Yeshua walking on the waters of the Sea of Galilee
24.
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?
25.
The Transfiguration experience “upon an high mountain”
26. Yeshua at the Feast of Dedication
27.
Three
references (Luke 13:1-4, 11, 16) to “eighteen” in the
early part of the 18th Year of Tiberius: 1. Pilate murdering Galileans sacrificing at the
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
28. An outline of the daily events of, and near, the Crucifixion week based upon the Greek N.T.
29.
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
30.
The War and the Destruction of
31.
John’s captivity on
32.
Herod the Great’s death
33.
Herod’s capture of
34.
The two beginnings of Herod’s
35.
The death of Caesar Julius
36.
The birth of Augustus
37.
The death of Caesar Augustus
38.
Tiberius Caesar’s reign
39.
Gaius (Caligula) Caesar’s reign
40.
Claudius’ reign
41.
Nero’s reign
42.
Galba’s reign
43.
Otho’s reign
44.
Vitellius’ reign
45.
Vespasian’s reign
46.
Titus’ reign
47.
Domitian’s reign
48.
The War and the Destruction of Jerusalem
49.
Pontius Pilate’s reign
50.
Valerius Gratus’ reign; (including also the high
priests Ananus, Ismael, Eleazar, Simon, and Joseph Caiaphas)
7.
Possible Years and dates of the [Friday] Aviv 17 Crucifixion:
The model as given
above under III. Key Discoveries, items #1 and #2 above, fits all the
years printed in red or red
bold font in the list below. Adding
the additional criteria of having the Transfiguration Event occurring on a
Seventh Day [of the regular week] Shabbat which was also the Eighth Day
following the Feast of Tabernacles preceding the Passover of Crucifixion
further limits the possible years of Crucifixion to the years in red bold font below. Adding the criteria of this event
fitting the astronomical and purely historical references, that I initially
learned about from Ronald L. Conte Jr., further limits the possible years to CE
18 and CE 19. Of these two years only CE 19 fits the facts,
because:
a. The fact that two consecutive Feasts of Tabernacles are being described in the Gospel, and furthermore that the Eighth Day Feast of the Transfiguration event fell on a Seventh Day Shabbat is very strong evidence for the crucifixion having taken place in 19 CE. Cf. this link!
b.
The taxing events as recorded in the NT for the last
fall and spring of Yeshua’s life, and which activities are identified by Ronald
L. Conte Jr. as having taken place from mid 16 CE to mid 18 CE (Cf. 5 above) may
at first not seem compatible with a 19 CE crucifixion. However, after studying my references carefully, I
have found that a mid 17 CE to mid 19 CE taxation is in better agreement with the
available facts, and thus also a 19 CE crucifixion.
c.
The fact that Yeshua and the priests used different
calendars (as described under 3 above) agrees with 19 CE being the correct year for the Passover of
the Crucifixion.
d.
Although the 19 CE crucifixion
requires that the aviv ripening must have been quite late that
year, I don’t see this as being a
problem if aviv searches are confined to the high altitude areas in the
vicinity of Jerusalem. Indeed, I am becoming increasingly impressed that this
is the very essence and significance of God’s proscriptions re not bringing
sacrifices upon any other mountains or hills other than Jerusalem, as is so
often emphasized in the Old Testament Scriptures!
List of possible
years for the crucifixion Passover based upon the criteria in Sections 1 and 2 above alone:
1.
CE 15 – Aviv 14 Tuesday April 23 – Crucifixion April 26, 16 CE ?
2.
CE 16 – NOT possible per currently available data.
3.
CE 17 – Aviv 14 Tuesday March 2 – Crucifixion March 5, 17 CE – Very early in the year!
4.
CE 18 – Aviv 14 Tuesday (March 22 or) April 19 – Crucifixion (March 25 or) April 22, 18 CE – The March 25 option is possible
only due to new moon invisibility due to bad weather in which case Yeshua’s
calendar would be one day after the official calendar and NOT according to the
NT record, thus that option is not viable!
5.
CE 19 – Aviv 14
Tuesday May 9 – Crucifixion May 12, 19 CE – Very late in
the year!... as expected if the aviv search is to be limited to the mountain of
Jerusalem!
6.
CE 20 – Aviv 14 Tuesday February 27 – Crucifixion March 1, 20 CE – Very early in the year!
7.
CE 21 – Aviv 14 Tuesday April 15 – Crucifixion April 18, 21 CE
8.
CE 22 – Aviv 14 Tuesday May 5 – Crucifixion May 8, 22 CE – Very late in the year!... as expected if the aviv
search is to be limited to the mountain of Jerusalem!
9.
CE 23 – NOT possible per currently available data.
10.
CE 24 – Aviv 14 Tuesday March 14 – Crucifixion March 17, 24 CE – Very early in the year!
11.
CE 25 – Aviv 14 Tuesday May 1 – Crucifixion May 4, 25 CE – Very late
in the year!... as expected if the aviv search is to be limited to the mountain
of Jerusalem! – Also not possible if Pilate ruled 26 CE – 36 CE.
Cf. (From Encyclopedia
Britannica on the web ).
12.
CE 26 – Aviv
14 Tuesday May 21 – Crucifixion May 21, 25 CE – Very late in the year!... as expected if the aviv
search is to be limited to the mountain of Jerusalem!
13.
CE 27 – NOT possible per currently available data.
14.
CE 28 – Aviv 14 Tuesday March 30 – Crucifixion April 2, 28 CE ?
–
Unlikely, not much time between Yeshua’s baptism and Crucifixion if Pilate
ruled 26 CE – 36 CE..
15.
CE 29 – Aviv 14 Tuesday May 17 – Crucifixion May 20, 29 CE – Very late
in the year!... as expected if the aviv search is to be limited to the mountain
of Jerusalem!
16.
CE 30 – NOT possible per currently available data.
17.
CE 31 – Aviv 14 Tuesday Mar 27 – Crucifixion March 30, 31 CE – Requires a Feb 21, 30 CE record early aviv ripening!
Does not fit anchors found in astronomical
table.
18.
CE 32 – Aviv 14 Tuesday May 13 – Crucifixion May 16, 32 CE – Very late in the year!... as expected if the aviv
search is to be limited to the mountain of Jerusalem!– Also considering that
Yeshua’s baptism in the 15th year of Tiberius Caesar, which was most
likely Oct. 1, 27 – Oct. 1, 28, according to conventional chronologists, this
and later years seems increasingly too late. – Notice that this date may have
required an Adar III month (or else that the year ending in CE 31 also had an
Adar II – in which latter case there was no Friday night Eighth Day of the
Feast of Tabernacles during that fall)!
19.
CE 33 – NOT possible per currently available data.
20.
CE 34 – NOT possible per currently available data.
21.
CE 35 – Aviv 14 Tuesday Apr 12 – Crucifixion April 15, 35 CE ?
22.
CE 36 – Aviv 14 Tuesday May 1 – Crucifixion May 4, 36 ? – This option is possible only due to
new moon invisibility due to bad weather in which case Yeshua’s calendar would
be one day after the official calendar and NOT according to the NT record, thus
this option is not viable!
23.
CE 37 – NOT possible per currently available data.
The
above list was created by identifying in which years Aviv 14 may have been a
Tuesday – as required by this model. As noted above this model is founded upon
the discovery that the week days of many events, the events of the crucifixion
Passover weeks in particular, are defined within the Greek text of Textus
Receptus. The Astronomical Basis for
Fitting this Model of the Crucifixion Week into Today’s Calendar is
made available for review.
END OF THIS REPORT
For
specific reference from the above only…
(I’ve tried to extract the most important things of value from said notes into the above. Don’t waste time reading the below sludge notes, except for particular references as given above, and unless you’re very interested in the particulars of the beginnings of my present study!)
Click here to get to: V. Study Notes to Myself
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