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Created 5941[(?)] 08 02 2027 [2010-11-09]
Last edited 5941[(?)] 08 10 2027 [2010-11-17]
What was the Nature of
...The Darkness at the Time of the Crucifixion?...
Considerations Re the possibilities for
a Wednesday “Aviv 14” [June 21,] 19 CE Crucifixion
accommodating
…The June 21, 19 CE Total Solar Eclipse…
in satisfaction of
the Gospel Records of Matthew, Mark, and Luke
leading up to a discovery in
Confirmation of the
Friday Aviv 17 [May 12,] 19 CE Crucifixion
Abstract:
Upon carefully considering the
very close relationship between the facts provided 1) within the Gospel passages
found in Matt 27:45; Mark 15:33; and Luke 23:44-45, even within the best
available Hebrew and Aramaic manuscripts, and between 2) the very exact
details, as provided by the NASA website, of that certain June 21, 19 CE total
solar eclipse, I find that almost certainly those facts belong with one another
as one event, but that the original Hebrew authors of the Gospels somehow
received and accepted an official Roman report originally written in Latin,
which they somehow misunderstood and superimposed upon their own reports as
firsthand witnesses of the events surrounding the crucifixion and the
resurrection.
Thus I believe that the mysterious
enigma re the darkness between the 6th and 9th hours
during the very day of Yeshua’s crucifixion may be considered resolved to the
satisfaction of most any reasonable man…
Although no doubt some will avoid
this issue based upon their fears of losing trust and confidence in the
veracity and the reliability of the Word of God, I believe, on the contrary,
that this item should serve to emphasize, as an object lesson indeed being
taught by the Word of God itself, the importance for each one amongst us to
continually learn to recognize and to be aware of the distinctions between an
original firsthand source and such second hand information as is mere hearsay
and gossip albeit transmitted with the very best and honest intentions by the
most reliable among men.
Ιn other words, the within discovery should serve the purpose
of further strengthening each our confidence in the Word of God as originally
written, not excluding our understanding that Matthew, Mark, and Luke, are
providing for us, in this particular re the exact timing and extent of said
darkness, the only possible firsthand evidence available to anyone at that time,
a report summarizing a number of reported firsthand observations of that
particular June 21, 19 CE total solar eclipse from various locations across the
Roman Empire. Indeed, I do not find it impossible to exclude the possibility
that those Gospel writers may even have correctly quoted the Roman date out of
a report written in the Latin language, but that their quote has subsequently
been incorrectly transcribed prior to translation.
Considerations:
The scenario portrayed within
the below table is prompted upon 1) the discovery of the June 21, 19 CE total
eclipse of the sun which was visible between the 6th and 9th
hour across
the Roman Empire[1] which eclipse
suggests itself very nicely as the event being recorded in Matthew 27:45; and
2) an attempt to retain the sign of Jonas pre and post crucifixion events previously
discovered, which is to say also to retain an immediate connection
in time between the Feast of Unleavened Bread and the crucifixion and
resurrection events.
As may be seen from the NASA
tables of Total and Annular Solar Eclipse Paths: 0001-0020
& 0021-0040
there is only one solar eclipse path, within that 40 year span, that fits well
the specifics given per Matthew 27:45. Given that I’ve previously
discovered that the crucifixion and resurrection events almost
certainly did happen in 19 CE, it is not only tempting to associate somehow the
June 21, 19 CE eclipse with the Matthew 27:45 passage, but even illogical not
to. The chief question is: How? The obstacles are obvious and may at first seem
insurmountable. Yet, the age old enigma, re the previously unexplained hours of
darkness from the 6th through the 9th hour, remains, and
the close association in time, above described, between these two events are
indeed very suggestive, to say the least!
What possible alternatives
might there be for these facts, the Gospel record vs. the date of the solar
eclipse, to meet and join in harmony?
Is my prior
work all in error… along with almost all conventional ideas
re Hebrew calendar reckoning?
Are the dates within my May 12,
19 CE crucifixion scenario in error? Should this date, May 12, 19 CE, be moved
forwards in time another 42 days, even unto June 21, 19 CE, meaning not only
that month #1 of the year, Nisan or Abib, be pushed yet another month into the
summer, but also that the dates of the Passover and the Feast of Unleavened
Bread be shifted by an odd two weeks? Could that be?
Well, the table below represents
an honest attempt to revise my own prior work extensively and such as to fit
the seemingly untouchable facts of the celestial date of the solar eclipse.
Upon doing that I find that the resulting Wednesday June 21 eclipse vs. a
revised crucifixion day scenario comes only at the cost of 1) losing the
Sabbath connection previously discovered re Acts 1:12; and 2) it also suffers a
seemingly serious drawback by requiring that both the Scriptural and Rabbinic
New Moons must be reckoned from the time of the Full Moon and not from the time
of the New Moon crescent! How likely is that?! Farfetched! Yes, indeed!
Among other changes, I notice in
particular that the prior Wave Sheaf sacrifice at the center of the Sign of
Jonas is lost, however, balanced out, perhaps, by the crucifixion event falling
“in the midst of the week…”
Is there an early error
pertaining to the translation of an original document?
It should be noted that although
65% och the diameter of the sun disc was covered by the moon, at the point of
its closest approach, at 2:49± PM local solar time, as seen from the Jerusalem
horizon, and although this point in time fell very close to the exact hour of
the day when, reportedly, Yeshua gave up the ghost, such a partial eclipse is
not easily noticeable without special tools of observation. It follows from the
nature of such a solar eclipse event that no one present at the scene in
Jerusalem would be able to experience any of the total darkness of that solar
eclipse. Thus, if indeed that solar eclipse is the intended object described by
the authors of Matthew 27:45, Mark 15:33, and Luke 23:44-45, then that
information is necessarily subject to all the questions associated with second
hand information aka gossip.
The challenge then would be to
find, if possible, the reason for the insertion of the Matthew 27:45, etc.
passages in immediate connection with the death of Yeshua on the cross. Would
it be possible to discover copies or transcripts of the original reports of
such celestial events as possibly made available to Matthew, Mark, and Luke
(cf. Matt 27:45; Mark 15:33; and Luke 23:44-45?) I find it interesting to
notice that each of those three authors are using, almost verbatim, the same
words to reference this one event of the darkness, its timing, and its
location. That similarity certainly does seem to point to a common source –
which source John is not using in his Gospel! This suggests to me that there
may well have been a misinterpretation by said three authors - or else by those
transcribing the most original documents? - re the exact day of said solar
eclipse, perhaps due to such a record of the extant observations of that solar
eclipse using a calendar with which said authors were not thoroughly familiar,
perhaps the Roman calendar?
An
example of a Roman
inscription showing the date “VIIII KAL N IL”
where ‘N’ is an “abbreviation
for ante diem NN (meaning "on the NNth day before")”
and ‘IL’ stands for July. (More…
& more…
& more…
& more…)
Sepulchral inscription of a Christian woman ([6th]
century):
Here rests in peace, Maxima a servant of Christ who lived about 25 years and
(was) laid (to rest) 9 days before the Kalends of July
of the year when the senator Flavius Probus the
younger was consul (June 23rd,
525)[1]. She
lived with her husband (for) seven years and six months. (She was) most
friendly, loyal in everything, good and prudent.
The Roman or Latin term for
“June 21” would most likely be “XI. Kal. Iul.”meaning “11 days before the
Kalends of July.” Prior to Caesar Julius the month ’Iul.’ (‘July’) was named Quintilis,
thus it is possible that said report would have used instead “XI. Kal. Qui.”
Per my May 12, 19 CE scenario the Scripture date of the day of crucifixion is
Aviv 17, while the Rabbinic date is Aviv 16. Is there a logical reason for
confusing any of said Roman dates with either of said Hebrew dates? Well, let’s
see now: To begin with July or “Iul.” may have been referenced as the 7th
month, as indeed most westerners would do today, or isn’t that true? Well, the
7th month of either one of the Hebrew calendars would be none other
than Aviv, wouldn’t it? That is, beginning the fall-to-fall year with Tishri,
Adar is month #6, and Abib is the 7th month (albeit recognized as
month #1.) Thus, either ‘Iul.’ or
‘Qui.,’ in a report issued in the Latin language, could be easily
misunderstood, by someone not fluent in Latin, as referencing the month of
Abib, Nisan. Next, consider the number ‘XI.’ in comparison with four Hebrew
ways of writing the numbers 16 and 17, respectively:
Next, when I consider a Hebrew
scribe copying the Latin words “XI. Kal. Iul.” while writing in Hebrew as
usual, from the right to the left, I would expect a transliterated Hebrew
somewhat like this, “.luI .laK .IX” (using the Latin alphabet,) or, as
typically transliterated into Hebrew as “. כל. יול.IX” or even “ כל יולIX.” From that to “טו כל יול,” “טו אביב,”
and/or to “אביב טו,”where “אביב” is Hebrew
for the month Abib is not a far step, nor do I believe it is unlikely,
especially given the facts now before me.
Conclusion:
I find that a misunderstanding
on the part of the original authors of Matthew, Mark, and Luke relative to an
original Latin solar eclipse report, received from the Roman authorities,
providing the date for the solar eclipse in the above said format would indeed
not be unlikely or impossible, especially if the original source of such a
mistranslation was a highly trusted authority, such as a Roman officer, an
official scribe, or such as most of the apostles themselves certainly did
became, even unto one another.
Indeed, I find that the above
scenario of a less than perfect transcription and/or translation from Latin
into Hebrew is a most likely one. That is, considering the certainty of the
facts pertaining 1) to the dates of the total solar eclipse, 2) to the highly
unlikely scenario where the Hebrew calendar reckoning of time is in error even
to the point of having full moon and new moon all mixed up, and 3) the
proximity in time and specifics provided within the Scripture records of
Matthew, Mark, and Luke, on the one hand, and on the other the NASA tables of a
certain total eclipse of the sun on June 21, 19 CE and the unlikelihood that
the proximity of those two unique events is nothing but a coincidence.
However, I’d also like to remind
myself that just because it is impossible for someone to observe firsthand for
himself the extent of that darkness from each and every place where it was
indeed observable, well, this fact by no means diminishes the firsthand witness
reports of that which was experienced and recorded. Thus, if indeed there was
an earthquake at the time when Yeshua gave up the ghost, and if there was a
very dark sky, perhaps even with thunder and lightning during those hours, then
surely such events could have been observed firsthand and accurately recorded.
I believe it is important for each of us to learn to recognize the realities as
they really are and were and not to expect the impossible even from any of the
authors of the four Gospels. They too had to do their very best in reporting
exactly what they were experiencing. If theirs was an experience of a
misunderstood solar eclipse report, then so be it. Why should anyone expect
infallibility from any of the apostles in regards to such things as were beyond
their abilities and comprehension? I see no reason that we should. Indeed, I
perceive this as yet another emphasis of the Scriptures upon teaching us ever
better to learn to distinguish truth as founded upon prime evidence and the
reports of firsthand witnesses, that is, in contradistinction from such as
cannot possibly be anything but hearsay and second or third hand reports.
Please consider
especially the items highlighted in red font in the diagram below!
To pursue a deeper and
better understanding of the fundamentals behind the within discoveries we
warmly recommend that you press this link to subscribe to a free introductory course via weekly emails entitled Tour Guide
for… “Tuning into the frequency of the Creator…”
For those of you that
are stumbling upon the within findings not being in harmony with your prior
assumptions regarding the fulfillment of Daniel’s prophecies, may I suggest
that you look for and discover for yourself such additional light as God may be
having in store for you upon these very issues within each of the items listed
within this GateWay to things touching upon the Book of Daniel?
Once
you feel you understand the concept outlined in the below preview, you may wish
to:
1. Review in more depth a more detailed diagrammatic view of the events surrounding the crucifixion, or else
you may wish to…
2. Review some of the biblical fundamentals behind this study, or else you may be interested in …
3. Pursuing some of the 22± astronomical celestial events tying the Passover to 19
CE. In contradistinction…
4. Please notice the glaring absence of
any significant correlations between exactly dated celestial events on the one
hand, and on the other the conventional Roman and New Testament chronologies.
|
Julian weekday (midnight to midnight) |
Julian calendar in 19 CE |
Jewish calendar (sunset to sunset) |
|
Events |
|
Monday, beginning Sunday
night |
June 5 |
Aviv 1 |
Definition of Aviv 1: The day being completed at the time
of the last evening of the month when the full moon was still visible before
sunset. In other words: The first day when the moon
gave the appearance of being full: Starry Night Backyard June
5 sunset: 16:37:01 with moon at +3° 47’ 55”; moonrise: 16:13:17; lag: 23 min
44 sec. Starry Night Backyard June
6 sunset: 16:37:32 with moon
at -5° 48’= Altitude: -6° 32.571’;
moonrise: 17:08:08; lag: -30 min 36 sec. Note: This full moon based month would correspond 1) to a
noon to noon day, and 2) to a midsummer to midsummer year… Cf. the Olympic
Calendar which begins with July 1, which date at said calendar’s point of
beginning corresponded with summer solstice. That is: Whereas the 1st
year of Olympic cycle #1 began July 1,
779 BCE, and whereas the 1st year of the 1st Olympic
cycle (#0) began July 1, 783 BCE, I notice that at noon July 1, 783 BCE the
sun was very close to midsummer solstice, and July 1, 783 BCE was clearly the
longest day of that summer and would have cast the shortest shadow behind the
obelisks used for measuring such things. |
|
|
Wednesday night [The Fifth
Day of the week.] |
June 7 |
Aviv 1 |
Aviv 4 |
Definition of Aviv 1: Beginning in the evening following
the 1st morning of the month when the full moon was visible at
sunrise. Cf. the corresponding
observations on the Babylonian clay tablet labeled VAT 4956! |
|
Tuesday night [The Fourth
Day of the week.] |
June 13 |
Aviv 7 |
Aviv 10 |
Arriving on Aviv 10th
[Tuesday night]
into Bethany Yeshua and his disciples are being served a supper by Martha
while Mary anoints Yeshua’s feet in the presence of Lazarus and Judas
Iscariot. Cf. John 12:1-8 with Matthew 26:6-16. [Colt dependent] |
|
June 15 |
Aviv 8 |
Aviv 11 |
Thursday morning Yeshua rides into Jerusalem on an ass’s
colt, returning late (in the 12th hour?) but before sunset |
|
|
Friday |
June 16 |
Aviv 9 |
Aviv 12 |
Yeshua curses the fig-less
fig tree Mark 11:12-14, cf. Matt. 21:18-19. [Colt dependent] |
|
Friday |
June 16 |
Aviv 9 |
Aviv 12 |
“Entering into the temple.
Jesus began to throw out those selling and buying in the temple..." Mark
11:15-19, cf. Luke 19:45-46. (Are the activities at the temple being
symbolized by the fruitless fig tree?) “And when even was come, he
went out of the city.” Mark 11:19, cf. Matt. 21:17. [Colt dependent] |
|
Sabbath |
June 17 |
Aviv 10 |
Aviv 13 |
“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…” Mark 11:20-21, cf.
Matt.21:20-22. “And they come again to
Jerusalem: and as he was walking in the temple, there come to him the chief
priests, and the scribes, and the elders, And say unto him, By what authority
doest thou these things? And who gave thee this authority to do these
things?" Mark 11:27-28, cf. Matt. 21:23-27 & Luke 19:47-20:8. [Colt dependent] |
|
Saturday night |
June 17 |
Aviv 11 |
Aviv 14 |
[One
or two anointments?: Some may question whether there was indeed a second
anointing of Yeshua on Monday night. But upon reading first Luke 19:45-46,
20:1-18, 19-20, 22:1-6, then Matthew 26:1-7, 14, it seems to me quite clear
that this the anointing of Matthew 26:7 took place on Monday night and not at
the time of the supper on Thursday night, Aviv 10. Indeed, there are many
similarities, but there are also certain differences, between the accounts of
these events as recorded by the authors of the gospels. [Colt dependent] ] |
|
Sunday at sunset |
June 18 |
Aviv 11/12 |
Aviv 14/15 |
Passover supper being
prepared/slaughtered - in full accord with the Torah instructions
for Passover. |
|
Sunday night |
June 18 |
Aviv 12 |
Aviv 15 |
Passover supper being eaten
by Yeshua and the Twelve in the upper room. |
|
Monday |
June 19 |
Aviv 12 |
Aviv 15 |
Yeshua is taken captive in
Gethsemane, then, after
daybreak, i.e. “as soon as it was day…,” “the elders of the people and the
chief priest and the scribes came together and led him into their council”
(Luke 22:66,) after that (and not
necessarily the same day,) Yeshua was brought by the priests before Pilate,
where he was at the 6th
hour of the day (John 19:13-14.) The mob is given the choice between Yeshua
and Barabbas. |
|
Monday night is ”after
[the first] two days [of the week]” Matt. 26:2 |
June 19 |
Aviv 13 |
Aviv 16 |
“Matthew 26:2 KJV
Ye know that after two days
is the feast of the passover, and
the Son of man is betrayed to be crucified.” – In this
scenario the event pointed to is: “Luk
22:48 But Jesus said unto him, Judas, betrayest thou the Son of man with a
kiss?” |
|
Wednesday |
June 21 |
Aviv 14 |
Aviv 17 |
Crucifixion at
the 3rd hour (between
8AM – 9AM.) (Cf. John 19:14 and John
19:31 which two texts gives two distinct and separate reasons for it being a
day of “preparation,” i.e. two distinct and separate days. Cf. June 21 below!) This
is the basis for the scenario of this table: The total eclipse
of the sun that was visible along a path across the Roman Empire from the 6th
through the 9th hour on Wed June 21, 19 CE as recorded per Matthew 27:45: “Now from the sixth hour there was darkness
over all the land unto the ninth hour.” |
|
Wednesday at sunset |
June 21 |
Aviv 14/15 |
Aviv 17/18 |
Barabbas is released. “On
the day of the honored feast of Passover, it was their custom for the
commander of the city to give…” Shem Tov’s Hebrew Matthew 27:15, i.e.
according to the Jew’s traditional instructions for Passover. The priests
prepares/slaughters their own Passover supper - in full accord with the Jew’s
traditional instructions for Passover (cf. John 19:14 and John 19:31 which
two texts gives two distinct and separate reasons for it being a day of “preparation,” i.e. two distinct and separate days. Cf. June 21 above!) |
|
Wednesday night |
June 21 |
Aviv 15 |
Aviv 18 |
The priests eats their
Passover supper - in full accord with the Jew’s traditional
instructions for Passover. |
|
Thursday |
June 23 |
Aviv 15 |
Aviv 18 |
1st day in
“the whale’s belly” / “the heart of the earth” / grave. Cf. also this sign as applied
to being in the whale’s belly / being devoured by the dragon / being subject
to a State. (Matthew 12:40, Jonah 1:15-2:10; Rev. 12:4; & 1 Sam. 8.) |
|
Friday |
June 24 |
Aviv 16 |
Aviv 19 |
2nd day in
“the whale’s belly” / “the heart of the earth” / grave. Cf. also this sign as applied
to being in the whale’s belly / being devoured by the dragon / being subject
to a State. (Matthew 12:40, Jonah 1:15-2:10; Rev. 12:4; & 1 Sam. 8.) |
|
|
|
Day Count re Yeshua being seen by his
disciples (Acts 1:3) |
Day Count towards the
Feast of Weeks: The 50th Day - Pentecost |
Basis for
this Day Count towards the 50th Day (i.e. beginning Sabbath
May 13:) |
|
Sabbath |
June 24 |
Aviv 17 |
Aviv 20 1 |
Biblical
day for the Waving of the Sheaf.
The third of the
three days of the restoration of the bodily temple of Yeshua. First (1st) of
the fifty (50) days counting towards the Feast of Weeks-The Ante Type for the Cycle of Jubilee (Cf. July 7-8 below.) Indeed a very special Shabbat, “for
that sabbath day was a high day” (John 19:31.) Also the first morning
following the first two morrows of the Feast of Passover as honored by the
Jews (ממכרת
הפסח Shem
Tov’s Hebrew Matthew 27:62. Notice that מכרת is plural and, lacking any other number, denotes the dual
while the prefix, -מ, denotes ‘from’ or ‘following, after’. Thus the morrow of the
third day of the Feast of Unleavened Bread “as honored by the Jews.”) |
|
Saturday night, At the end of
“the third day” [duration.] [KJV: “the first day of the week.”] |
June 24 |
Aviv 18 The 1st
day of 40 that Yeshua is seen by his disciples (Acts 1:3) 1 |
Aviv 21, the 7th
day in the Feast of Unleavened Bread [Gr. mian sabbatwn] 2 |
The tomb is opened and
found empty [after 72 hours, i.e. “three days and three nights,”
i.e. Jonah’s sign in reverse.
Cf. also re Josephus’ reckoning the reign of Caesar Augustus!] Yeshua is seen by many of his disciples: “Matthew 28:1 TLT And on the Seventh Day of the Feast of Unleavened
Bread, after dusk, came Mary Magdalene and the other Mary to see the
sepulcher.” “Mark 16:2 TLT
And just prior to the most
important of the Shabbats [i.e. just before the
beginning of the Seventh Day of the Feast of Unleavened Bread,] they
came unto the sepulcher at the setting of the sun.” “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…]” “Luke 24:21 TLT But we
trusted that it had been he which should have redeemed “Luke 24:29 KJV But they
constrained him, saying, Abide with us: for it is toward evening, and the day
is far spent. And he went in to tarry with them.” “Luke
24:33 KJV And they rose up
the same hour, and returned to Jerusalem, and found the eleven gathered
together, and them that were with them…” “Luke 24:40 KJV And when he had thus spoken, he showed them his hands
and his feet.” |
|
Monday - An eighth
day. |
June 25/26 |
Aviv 19 2 |
Aviv 22 3 |
Although this may be
an error in translation, notice that the seventh day of the Feast of Tabernacles is not traditionally considered a special Feast Day
proclaimed by the Lord such as is the Eighth Day, Shemini HaAzeret, following
upon, i.e. after, the Feast of Tabernacles! Notice also that the Scriptures
are nowhere providing any instructions for celebrating an eight day following
upon the Seventh Day of the Feast of Unleavened Bread! On the contrary, the
Feast of Unleavened Bread is preceded by Passover Day proper, sometimes
called the Preparation of the Passover. I believe this is to make us aware of
some important distinctions! As in the end of a cycle, a year,
and the beginning of the next. The year as well as the day should have one
beginning and one end, not two! |
|
Monday night; after
the end of “an eighth day.” |
June 26 |
Aviv 20 3 |
Aviv 23 4 |
Thomas meets Yeshua
in the evening after the eighth day. Cf. Luke
24:13, 29, 33, 39-41, 49; John 20:26-29. “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.” |
|
|
|
|
||
|
|
|
|
||
|
|
|
|
||
|
Thursday |
June 28/29 |
40 The 40th
day Yeshua is seen by the disciples. Acts 1:3. |
Ascension.
The disciples return to Jerusalem, “which is from Jerusalem a Sabbath
day’s journey.” Acts 1:12-13.
|
|
|
Friday |
June 29/30 |
|
42 |
|
|
Sabbath |
June 30/July 1 |
|
43 |
|
|
Sunday |
July 1/2 |
|
44 |
|
|
Monday |
July 2/3 |
|
45 |
|
|
Tuesday |
July 3/4 |
|
46 |
|
|
Wednesday |
July 4/5 |
|
47 |
|
|
Thursday |
July 5/6 |
|
48 |
|
|
Friday |
July 6/7 |
|
49 |
|
|
The 7th
Sabbath of the Omer - Beginning at sunset
on Friday |
July 7/8 |
|
50 |
The day of Pentecost concluding the 50 day count. The outpouring of the
Holy Ghost (Acts 2:1-4.) -
Notice that this is a
counting of days or “hots” (Hebr. “יום” meaning “hot,”) not necessarily including the
preceding dark and cool portion of any 24 hour period, as indicated by the
timing of the Waving of the Sheaf sacrifice marking the beginning of these 50
days. o
If the corresponding year of Jubilee is being concluded by the first
21 days of the 7th Moon at the end of a Sabbath year, isn’t that a
perfect timing for a perfected return of equity ownership to the party
originally granted title to the land by the Creator? Cf. Leviticus 25:10! That is, an allodial
ownership under none but the Creator alone! -
Notice also that the 1st
day of Omer, the initiating event being the Omer sacrifice, the Waving of the
Sheaf, in the morning of a weekly Shabbat, counts as an accession period.
Accordingly the first full Shabbat cannot be included in the count of seven
Shabbats. Accordingly the Day of Pentecost is also the 7th Shabbat
and the 49th full 24 hour period in the count of Omer. -
These observations also have
implications upon which year is a Sabbath year, i.e. the year being concluded
by the Seventh Moon OR the year beginning by the Eight Day Festival and the
subsequent Eighth Moon. o
Notice that the beginning of the Eighth Day is
marked by the setting of the sun, by the setting of the moon, and by the dark
and cold portion of the year! Cf. Genesis 1:14. Is there a more consistent
way of reckoning the beginning of each year? |
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found in your Bible, especially re the New Testament times.
You’ll discover the exact dates
for the 12+ Roman Caesars beginning with Julius Caesar, Augustus, Tiberius,
Gaius, Claudius, Nero, Vespasian, Titus…
You’ll discover the exact dates
of most of the kings of Juda beginning with Hyrcanus in the 2nd
century BCE, Herod the Great, Agrippa, and many other Judean kings and
proconsuls, e.g. Pontius Pilate…
You’ll discover many things re
the Scripture traditions honored by all the disciples and believers of the
Apostolic times – as well as by the Jews – traditions that have been long
forgotten or not correctly restored when previously re-discovered…
Be prepared to re-think and to
re-learn… Things may not be as you always thought they were… But you’ll decide!
“Get
Your Tree of Life © 1st Century Chronology & Scripture Calendar
Introductory Course NOW…”:
It is a very simple Basics 101 type course entitled:
Tour
Guide towards “Tuning into the Frequency of the Creator & Becoming Oriented
in His Time…”
It is
one short email per week for you to enjoy with your family and friends…
A Sampling of God’s Wonderful Free Gifts
The GateWays into Tree of Life Chronology
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