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

Created 5940(?) 07 18 2026 [2010-09-28]

Last edited 5941_[(?)] 09 20 2027 [2010-12-26]

Valuable Lessons Learnt upon Correcting Past Errors…

A Belated Re-Evaluation and Refinement of the 18 19 CE Crucifixion,

and, more Particularly,

Re the Placement of the Crucifixion Year Relative to the Year of the Transfiguration…

with a Table Outlining the Exact Placement and Dates of

The Scripture Feasts of the Years of Yeshua’s Ministry

-

A Study in Progress:

(Therefore, please forgive me for any errors, whether words remaining from past thinking and not yet corrected or thoughts of mine that are still suffering from being in error until somehow I am given additional rays of light!)

Abstract:

As I keep studying ever deeper and widely into ancient chronology as based primarily upon the Scriptures, I keep discovering things I didn’t know of before, some of which discoveries may require more or less extensive revisions and updates of former work. This is very exciting indeed!

It is making reality of the concept of building upon the shoulders of giants… Perhaps to some people, such changes and corrections may feel disturbing or unsettling, but to me they are more of an adventurous journey into such areas of life as were previously unknown or forgotten. What could be more exciting and meaningful than bringing important treasures to the surface again… such that any and all may gain access to such ancient treasures of time?

Yet, it is certainly true that there is a rather strong sense of insecurity being felt upon realizing that one’s own prior bases of belief are being questioned and it is a disturbing thing to have to rebuild one’s own fundamental beliefs from the bottom up. Yet, it has indeed been my own experience repeatedly and many times, that while walking along hand in hand with the God of Truth, my Father and Savior indeed, I can always feel secure while knowing also that the real truth will reveal to me always even more wonderful vistas and experiences than those mirages that I may have perceived thus far upon my walk towards the ultimate truth of any particular specific… So also from the very outset upon beginning the creation of this very page, which page I feel a need for creating after having only yesterday, 5940(?) 07 18 2026 [2010-09-28], realized that the transfiguration event almost certainly took place in Galilee and not in Judea and that accordingly the Feast of Tabernacles events in Jerusalem, as recorded in John 7, cannot reasonably pertain to the same year as the year of the Eighth Day Transfiguration event in Galilee. This realization of mine has been slowly surfacing upon seeing that Mt. Tabor is being generally the mountain traditionally attributed to the Transfiguration event, which I’ve been recently noticing in connection with Nehemiah Gordon and Keith Johnson observing the New Moon from Mt. Tabor in August of this year [2010 CE.] More recently, as I was making apple sauce and listening to the Feast of Tabernacles presentation of Mark Biltz, I was again reminded of that Mt. Tabor vs. Transfiguration event relationship…

With the discovery of the several additional firm anchor points found on the last two days of this Scripture year, 5940_[(?)] 07 21 2026 [2010-10-30,] within each of the Scripture years of Yeshua’s ministry, the table below is set to contribute a major improvement upon the dates previously arrived at.

Significantly, the recent discovery (during the last week, that is during a repeated [in the same year!] Feast of Tabernacles on my part, 5940_[(?)] 07 21 2026 [2010-10-30) of what apparently is a consistent frequent [edited on 5941_[(?)] 09 16 2027 [2010-12-23]] placement in time, throughout the Old and New Testaments, of the Scriptural year (as well as of the Babylonian year per VAT 4956) about one month later, relative to the seasons, than those observed over the last 10 years by the Karaites in Israel, which are based largely on aviv found at lower altitudes and not at such higher altitudes as Jerusalem (or even Axum, Ethiopia,) suggesting that a change of practice may be indicated for the timing of each our current observation of the Scriptural Feasts!

This latest partial paradigm shift (5941_[(?)] 09 16 2027 [2010-12-23,]) apparently in consequence of a correction of my initial impression as to the answer to my initial question upon first creating this particular table (cf. my prior version of this table:) “Did the transfiguration occur in the fall just prior to the crucifixion? - Or else in the year prior to that? Crucifixion in 18 CE vs 19 CE...” At this point it seems that my long time assumption that it took place in the year immediately prior to the year of crucifixion is no longer holding up to closer scrutiny, and that there was 1 ½ years between those two events. Today’s discovery to that effect is based upon yesterday’s discovery, in the Syriac Peshitta NT, of 9 NT passages and 10 instances of the Aramaic term for the Day of Sabbaths, i.e. Pentecost. More particularly it is based upon Yeshua’s words: “ye angry at me, because I have made a man every whit whole on the Day of Sabbaths?” Those words were spoken at the Feast of Tabernacles, and with my prior scenario that healing would have been a future event relative to the point in time of the utterance of Yeshua’s words, which is an impossibility! Thus follows my impetus for this new scenario, which is affecting primarily my former placement of events between Tishri 15, 17 CE and Kislev 25, 18 CE. Adding fuel to that impetus was also my prior recognition that the Eighth Day did not fall on a regular Seventh Day Sabbath in 17 CE as suggested by John 9:14, whereas it did in 18 CE…

The New Testament Events vs. The Scripture Feasts of the Years of Yeshua’s Ministry Anchor points of the calendar for each year: See dates in blue font!
“The Jews’… ” Year [Tishri 22-Tishri 21] in terms of Julian calendar dates (±) (Beginning at sunset of…)	Scripture Year in terms of Julian calendar dates (±) (Beginning at sunset of…)	Scripture Year of Tiberius’ reign (Tishri 22-Tishri 21)	Scripture Year of Yeshua’s mission (Tishri 22-Tishri 21)		Eighth Day Feast	Feast of Dedication	Passover and/or Feast of Unleavened Bread	Pentecost	Feast of Tabernacles
			Scriptural reckoning	Roman reckoning
November 5[1], 14 CE October 27, 15 CE	November 4, 14 CE October 24, 15 CE	15^th	Accession year	1^st			John 11:55[2] Matt 3:13[3], 16;[4] 4:1[5] Mark 1:9[6] Luke 3:21[7] Expanded view…	Expanded view… John 1:19,[8] 29,[9] 35,[10] 39,[11] 43[12] Luke 4:16[13]	John 2:1-11[14]
					Tishri 22 began on: Nov 4, 14 CE[15]	Kislev 25 began on: Jan 5, 15 CE[16]	Aviv 14[17] began on: Sun Apr 21, 15 CE	The 50^th Day began on: Fri Jun 14, 15 CE	Tishri 15 began on:, Thu Oct 17, 15 CE[18]
					“The Jews’…” Tishri 22 began on: Mon Nov 5, 14 CE		“The Jews’…”[19] Aviv 14 began on: Thu Apr 25, 15 CE[20]	“The Jews’…”50^th day: Began Sat Jun 15, 15 CE[21]	“The Jews’…” Tishri 15 began on: Sun Oct 20, 15 CE
October 27[22], 15 CE – November 13, 16 CE	October 24, 15 CE – October 12, 16 CE	16^th	1^st	2^nd			Matthew 12:9[23] Luke 6:1 John 2:13, 23; 3:22-24; 4:1, 3, 5, 43, 45, 54 Expanded view…	Expanded view…	John 5?
					Tishri 22 began on: Thu Oct 24, 15 CE	Kislev 25 began on: Wed Dec 25, 15 CE[24]	Aviv 14[25] began on: Fri April 10, 16 CE	The 50^th Day began on: Fri June 5, 16 CE	Tishri 15 began on:, Mon Oct 5, 16 CE[26]
					“The Jews’…” Tishri 22 began on: Sun Oct 27, 15 CE		“The Jews’…”[27] Aviv 14 began on: Tue May 12, 16 CE[28]	“The Jews’…”50^th day: Began Thu Jul 2, 16 CE[29]	Tishri 15 “of the Jews” began on: Fri Nov 6, 16 CE
November 13[30], 16 CE – November 3, 17 CE	October 12, 16 CE – October 1, 17 CE	17^th	2^nd	3^rd	John 5?	John 5?	Matthew 14[31] John 6:4, 9, 59[32]		Matthew 15:32[33]
					Tishri 22 began on: Mon Oct 12, 16 CE	Kislev 25 began on: Sun Dec 13, 17 CE[34]	Aviv 14 began on: Wed Mar 31, 17 CE[35]	The 50^th Day began on: Fri May 21, 17 CE	Tishri 15 began on: Fri Sep 24, 17 CE[36]
					Tishri 22 “of the Jews” began on: Fri Nov 13, 16 CE[37]	Kislev 25 “of the Jews” began on: Fri Jan 15, 17 CE[38]	Aviv 14 “of the Jews” began on: Sun May 2, 17 CE[39]	“The Jews’…”50^th day: Began Tue Jun 22, 17 CE[40]	“The Jews’ “ Tishri 15 began on: Wed Oct 27, 17 CE[41]
November 3[42], 17 CE – October 21, 18 CE	October 1, 17 CE – October 21 (or else November 18,) 18 CE	18^th	3^rd	4^th	Matt 17:1, 4 Mark 9:2, 5 Luke 9:28, 33	Luke 9:51; 10:38-39;[43] 11:29, 37,[44] 38, 45, 53; 12:1, 13		Luke 13:1, 10, 14[45], 22, 31; 14:1,[46] 5;[47] 15-17:10	John 7:2, 6-9,[48] 8, 10, 11, 14, 37[49] Expanded view…
					Tishri 22 began on: Fri Oct 1, 17 CE	Kislev 25 began on: Fri Dec 3, 17 CE[50]	Aviv 14 began on: Mon Apr 18 (or else Wed May 18,) 18 CE	The 50^th Day began on: Fri Jun 10 (or else Fri Jul 8,) 18 CE[51]	Tishri 15 began on: Thu Oct 13 (or else Thu Nov 10,) 18 CE
					“The Jews’ “ Tishri 22 began on: Wed Nov 3, 17 CE[52]	Kislev 25 “of the Jews” began on: Sun Jan 2, 18 CE[53]	Aviv 14 “of the Jews” began on: Tue Apr 19, 18 CE[54]	“The Jews’…”50^th day: Began Thu Jun 9, 18 CE[55]	“The Jews’ “ Tishri 15 began on: Fri Oct 14, 18 CE[56]
October 21[57], 18 CE – November 10[58], 19 CE	October 21 (or November 18,) 18 CE – November 8, 19 CE	19^th	4^th	5^th	John 7:37, 53; 8:1, 2…, 20, 21…, 59; 9:1, 6-7, 14[59] Expanded view…	John 10:22	Matt 26:2, 17-19 Mark 14:1, 12, 14, 16 Luke 17:11; 18:35; 19:1-6; 22:1, 7, 8, 11, 13, 15 John 11:55, 56; 12:1, 12, 20; 13:1, 29; 18:28, 39; 19:14 Expanded view…
					Tishri 22 began on: Thu Oct 20 (or else Fri Nov 18,) 18 CE[60]	Kislev 25[61] began on: Wed Dec 21, 18 CE (or Fri Jan 20, 19 CE)[62]	Aviv 14 began on: Mon May 8, 19 CE	The 50^th Day began on: Fri Jun 30, 19 CE	Tishri 15 began on:, Wed Nov 1, 19 CE[63]
					“The Jews’ “ Tishri 22 began on: Fri Oct 21, 18 CE[64]	Kislev 25 “of the Jews” began on Fri Dec 23, 18 CE	Aviv 14 “of the Jews” began on: Tue May 9, 19 CE	“The Jews’…”50^th day: Began Thu Jun 29, 19 CE	“The Jews’ “ Tishri 15 began on: Fri Nov 3, 19 CE

Notice re the particulars of the reckoning “of the Jews:”

John’s use of the words “the Jews’…” (John 2:13; 7:2; 11:55; 19:42) and “of the Jews…” (John 5:1; 6:4) are, as it turns out, John’s way of specifically stating that he is giving reference to a very different way of reckoning time, that is, to a very different jurisdiction, than that which is being used by default throughout the Scriptures. As it turns out the Jews’ calendar is based, not upon the first visible New Moon as is the Scripture calendar, but upon the day of the 1^st observation of the full moon before it sets in the west following the sunrise in the east. This day is then reckoned as the 13^th day of the month, and the 1^st day of the lunar day, the Jews’ so called New Moon day, is determined accordingly. Obviously, this retrograde 13 day reckoning had to be calculated in advance, albeit secretly, and I have not as yet discovered how this was being done, although quite possibly, based upon prior records of such observations, it was not too hard to predict these things with high accuracy, perhaps augmented by a system of double checking these sunrise 1^st full moon observations from month to month? But, be that as it may, for our purposes it works quite accurately, with no exceptions that I’ve discovered thus far, to determine the date of the astronomical full moon for any given month from the NASA Phases of the Moon tables, and then to double check, using my Starry Night Backyard astro-software, the visibility of the subsequent 1^st full moon at the time of sunrise. (I first learned the rudiments of this method from Part V (Table V, p. 38A-39) of the Research Committee Final Report issued in 1939 by the Seventh-day Adventist General Conference. This material is known also under the name the Grace Amadon Collection.)

For details of the Jews’ way of reckoning, please cf. this link!

Considerations – as originally written and with bracketed review notes:

Upon reviewing my old list of New Testament events and my old main record re the analysis of the year of the crucifixion, it began to dawn upon me that indeed the transfiguration event could not reasonably be an event that took place at Mt. Olives as I have formerly thought might have been possible. This became clear to me upon reviewing the following passages:

Matthew 16:13 When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?

Matthew 16:21 From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.

Matthew 17:1 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,

Matthew 17:2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.

Matthew 17:22 And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:

Matthew 17:23 And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.

Matthew 17:24 And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?

Mark 8:10 And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.

Mark 8:22 And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.

Mark 8:27 And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?

Mark 9:2 And after six days 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 9:3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.

Mark 9:4 And there appeared unto them Elias with Moses: and they were talking with Jesus.

Mark 9:5 And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

Mark 9:30 And they departed thence, and passed through Galilee; and he would not that any man should know it.

Mark 9:33 And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way?

Luke 9:10 And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.

Luke 9:28 And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.

Luke 9:29 And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering.

Luke 9:30 And, behold, there talked with him two men, which were Moses and Elias:

Luke 9:31 Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.

Luke 9:37 And it came to pass, that on the next day, when they were come down from the hill, much people met him.

Luke 9:38 And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child.

Luke 9:51 And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem,

Luke 9:52 And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.

Luke 9:53 And they did not receive him, because his face was as though he would go to Jerusalem.

Luke 19:28 And when he had thus spoken, he went before, ascending up to Jerusalem.

Luke 22:1 Now the feast of unleavened bread drew nigh, which is called the Passover.

Luke 22:2 And the chief priests and scribes sought how they might kill him; for they feared the people.

Luke 22:3 Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.

Luke 22:4 And he went his way, and communed with the chief priests and captains, how he might betray him unto them.

Luke 22:5 And they were glad, and covenanted to give him money.

It follows then, that my former assumption re the blind man, who was cured on a Sabbath as recorded by John, being cured on the same day as the day of the Transfiguration event, must have been a false assumption on my part. That is, the Feast of Tabernacles events in Judea as recorded by John before the record of the blind man being healed, could not possibly be the same Feast of Tabernacles as the one immediately prior to the Transfiguration event in Galilee.

It remains then to figure out what additional errors I may have built upon this one error… [I find it curious to notice that this particular event, that blind man being healed on a Sabbath, is being repeatedly instrumental in opening my own eyes to key sequences that I’ve earlier been blind to… and furthermore, I find it quite curious to notice that the Seventh Day Sabbath is very much key to making this restoration of my own sight possible, that is, relative to the true and correct timeline coming true…]

Identifying and analyzing two subsequent Eighth Day Feasts and two subsequent Feasts of Tabernacles

First I’d like to find the relative positioning of those two Feasts of Tabernacles. Given that those two feasts are not one and the same and given that John as well as the remaining three Gospels all seem to flow directly into the events at the crucifixion Passover it becomes obvious that there is a gap of one year either in John or else in all of the first three Gospels. [Currently, on 5941_[(?)] 09 20 2027 [2010-12-26,] I find that there is indeed a gap in John from John 6:59 (Passover 17 CE) until John 7:2 (the Feast of Tabernacles in 18 CE) and an interlocking gap from Luke 17:10 (Pentecost 18 CE) until Luke 17:11 (Passover 19 CE;) cf. this link!]

A possible exception to such a gap [prior to the unmistakable events recorded in Luke 22] might be represented by the events tied to Luke 9:51; 10:38-39 (heading to Jerusalem and the Feast of Dedication (Kislev 25 [December 3,] 17 CE) and visiting with Martha and Mary,) Luke 13:22, “journeying toward Jerusalem,” Luke 17:11; 18:35; 19:1, 11, 28; 20:19-20, 39; 21:37-38. [Notice – a late note and an afterthought of 5941_[(?)] 09 20 2027 [2010-12-26!] - the interchange of the timing of the two events recorded in Luke 9:51and John 10:22 respectively, that is, upon comparing the scenario I was perceiving at the time when those words were first written, and now!]] However, it seems to me that all of those same passages as recorded by Luke tie together, into one unbreakable string of events, all of that which is recorded beginning with Luke 9:51 even unto Luke 19:28 and Luke 22. That is to say also, that the village of Martha and Mary referenced in Luke 10:38, is not the same as the village, Bethphage (cf. Matthew 21:1) near Mt. Olives in Judea where Jesus was found visiting with those sisters on other occasions. Apparently, the three siblings, Martha, Mary, and Lazarus, had more than one home, and apparently at the time of the feasts Martha found occasion to visit with the sibling that owned the home near Mt. Olives. What could be more natural?!!! [Another late note and an afterthought of 5941_[(?)] 09 20 2027 [2010-12-26!]: A proper chronology is indeed making a lot of difference as to how the realities of a given event is being perceived!!!...]

The same unbreakable string of events seems to be reflected also by the events tied to Matthew 19:1; 20:17, 29; 21:1, 17; 22:23, 46; 26:1, 6, 14. Likewise for Mark 9:33, 38; 10:1, 32, (35, 41,) 46; 11:1, 11-12, 15, 19-20, 27; 12:18 [cf. Matthew 22:23,] Mark 12:34-35; 14:1, 10-12.

Thus, my prime questions become:

1) Where is the gap within John?; and [A late answer as of 5941_[(?)] 09 20 2027 [2010-12-26!]: From John 6:59 (Passover 17 CE) until John 7:2 (the Feast of Tabernacles in 18 CE,) cf. above!]

2) Is there any evidence against placing the Feast of Tabernacles, as referenced in John 7:2, 14, 37, in the fall of 16 CE? [A late answer as of 5941_[(?)] 09 20 2027 [2010-12-26!]: Wow, a two year error in my original assumption! Cf. this link!]

Looking at the 2^nd question first I find that one apparent problem is that John is referencing two Passovers (John 2:13 and John 6:4,) with another “feast of the Jews,” that Yeshua attended in Jerusalem, in between (John 5:1,) and prior to the Feast of Tabernacles referenced in John 7. [A late note as of 5941_[(?)] 09 20 2027 [2010-12-26!]: So far so good!] Given that Yeshua was baptized in the fall of 15 CE following the end of Tiberius’ 15^th Scriptural year of reign [A late note as of 5941_[(?)] 09 20 2027 [2010-12-26!]: But there was another error, now corrected: Not fall, but early summer!], and provided that those feasts are all recorded in the order of reference, then those Passovers would necessarily have to be placed in the spring of 16 CE and 17 CE respectively, and the John 7 Feast of Tabernacles must be placed no earlier than in the fall of 17 CE. [A late note as of 5941_[(?)] 09 20 2027 [2010-12-26!]: Pretty good, indeed the John 7 feast fell in 18 CE!]

Re the 1^st question I notice 1) John’s own words re a general loss of confidence and “division” among certain parties (cf. John 6:66; 10:19,) as well as 2) John’s own expectations and probable disappointment in consequence of Yeshua’s words as reflected in Mark 10:35, 41, and 3) Yeshua’s answer (Mark 9:39-50) to John’s question as recorded in Mark 9:38. Considering John’s way of obliquely or indirectly referencing himself elsewhere in his Gospel (e.g. John 13:23; 18:15-16; 19:26; 20:2, 4; 21:7, 20,) I find it quite possible, even likely, that said passages may give us a clue that John parted company with Yeshua for part of the time[65] during Yeshua’s absence from Jerusalem and Judea, and until Yeshua’s return once again into Judea, or at the very least that his records from that time, if any, are not being included in the New Testament scriptures. Given that the Feast of Dedication event with Yeshua at the temple in Jerusalem referenced in John 10:22-23 does not agree well with a placement following the Transfiguration event and the subsequent sojourning, apparently over an extended time, in the direction towards Judea and Jerusalem, all of John 10 must be placed with the preceding chapters and the event itself must be placed immediately following the Feast of Tabernacles referenced in John 7. [A late note as of 5941_[(?)] 09 20 2027 [2010-12-26!]: Well, that problem was resolved upon discovering that the Transfiguration event took place more than one year earlier!] It becomes apparent that John 11 belongs with John 12 and the crucifixion Passover, and thus there could be a gap between John 10 and John 11, or else, seeing perhaps a possible connection between the places being specified in John 10:40 and John 11:6, there could be a gap of time between John 11:54 and John 11:55. [A late note as of 5941_[(?)] 09 20 2027 [2010-12-26!]: Nope! No such gap! The gap that does exist is between John 6 and 7 only!] Naturally I may wonder as to why John’s silence re the events within the gap of time. My guess is only that: Perhaps he, John, was absent from the company of Yeshua and his disciples for most of their sojourning in Galilee, seeing that John was more firmly attached to Judea and that he was indeed, per John’s own words, “known unto the high priest” (John 18:15-16,) which is also evidenced by the fact that John, in contradistinction to the other three Gospel writers who are using the Scriptural calendar, is using the calendar of the High Priests for identifying the specific days within the months of the crucifixion. At any rate, no record of this Transfiguration event is being included in our New Testament versions of John’s Gospel… [A late note as of 5941_[(?)] 09 20 2027 [2010-12-26!]: And that’s in spite of the fact that John himself was one of the favored three in that Transfiguration event… Which event fell close to midpoint within said gap of his record!]

John 6:66 From that time many of his disciples went back, and walked no more with him.

Mar 9:38 And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.

Mar 9:39 But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me.

Mar 9:40 For he that is not against us is on our part.

Mar 9:41 For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.

Mar 9:42 And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.

Mar 9:43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:

Mar 9:44 Where their worm dieth not, and the fire is not quenched.

Mar 9:45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:

Mar 9:46 Where their worm dieth not, and the fire is not quenched.

Mar 9:47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:

Mar 9:48 Where their worm dieth not, and the fire is not quenched.

Mar 9:49 For every one shall be salted with fire, and every sacrifice shall be salted with salt.

Mar 9:50 Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.

Mar 10:35 And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire.

Mar 10:36 And he said unto them, What would ye that I should do for you?

Mar 10:37 They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.

Mar 10:38 But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?

Mar 10:39 And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:

Mar 10:40 But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared.

Mar 10:41 And when the ten heard it, they began to be much displeased with James and John.

Mar 10:42 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them.

Mar 10:43 But so shall it not be among you: but whosoever will be great among you, shall be your minister:

Mar 10:44 And whosoever of you will be the chiefest, shall be servant of all.

Mar 10:45 For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

John 10:19 There was a division therefore again among the Jews for these sayings.

I love my Father who designed and created me and who sustains and keeps me. Tonight as I opened up my bible to read a word from Him as I usually do before going to bed, my Bible fell open to the last portion of John 8 and the beginning of John 9. I was thus reminded of the connection between John 7 and the Feast of Tabernacles and the events recorded by John for the Eighth Day Feast. That is, per the sequence of references represented by John 7:37, 53; 8:1, 2…, 20, 21…, 59; 9:1, 6-7, 14, it becomes clear that the Eighth Day Feast, Hag HaAzaret, fell on a 7^th Day Sabbath in this particular year, that is, unless John 9:14 is merely a reference to the Eighth Day Feast per se, which seems unlikely and without precedence so far as my findings in the Greek New Testament thus far. [A late note as of 5941_[(?)] 09 20 2027 [2010-12-26!]: Yes, indeed so it was… Though in the interim, since originally writing this paragraph, I was lead for quite a while to conclude otherwise!]

Joh 7:37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.

Joh 7:53 And every man went unto his own house.

Joh 8:1 Jesus went unto the mount of Olives.

Joh 8:2 And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.

Joh 8:20 These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.

Joh 8:21 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.

Joh 8:59 Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.

Joh 9:1 And as Jesus passed by, he saw a man which was blind from his birth.

Joh 9:6 When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,

Joh 9:7 And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

Joh 9:14 And it was the sabbath day when Jesus made the clay, and opened his eyes.

Thus we have an added confirmation re the two above referenced Feasts of Tabernacles. Both of the associated Eighth Day Feasts fell upon a Seventh-day Shabbat! When do we find such a sequence of co-incidences? Well, reviewing my former study from long ago I find that although such a sequence of two is more the rule rather than the exception, however, it certainly helps us in confirming that the 17 CE and 18 CE Feasts of Tabernacles both necessarily preceded the crucifixion Passover which followed immediately upon the latter of these two. And please notice, that is true regardless of which of those Feasts of Tabernacles came first! Either way the crucifixion Passover can only be 19 CE, not 18 CE!

In conclusion:

As for the dates of those Eighth Day feasts:

1. The Transfiguration event occurred on the Eighth Day, Tishri 22, 18 CE [Beginning Friday night November 17, 18 CE.] [Fri Oct 1, 17 CE.]

2. The healing of the blind man occurred on the Eighth Day, Tishri 22, 17 CE [On the day beginning Wednesday Nov 3, 17 CE. (Not, as I thought for a while, on Friday night at sunset October 1, 17 CE. Cf. footnote #39, and also this link!)] [Fri Oct 21, 18 CE.]

Praise the Lord of Hosts, the Lord of Truth, who is showing me my own errors!

The Syriac Peshitta rendering of Matthew 15:32.[66] Notice the words within red!: [Placed here because Word won’t allow me to place a picture within a footnote.]

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[1] Nisan, 14 CE, astronomical full moon May 3, 14 CE 14:14 è Nisan 13 began May 3 & Nisan 15 began Sat May 5, 14 CE (no postponement rules) è +163 days è Tishri 1 began Mon Oct 15 & Tishri 22 began Mon Nov 5, 14 CE.

[2] John 11:55 provides what is customary at the time of Passover in spring time, that is, people were cleansing themselves, not only spiritually in Jerusalem, but also physically by means of cooling off in the waters of the Jordan river and in places such as “Aenon near to Salim… there was much water there…”(John 3:23.) - It may be added that spring time and early summer is the time when, in most countries that I am aware of, people crowd to the lakes and beaches for swimming and for enjoying the outdoors in an environment where they can refresh themselves in whatever bodies of water that may be available. It seems somewhat out of season for people to crowd to the Jordan and to John the Baptist in the late fall or winter after the Feast of Tabernacles, as I’ve formerly thought… while excusing myself by thinking that perhaps they would do so even as a place of a winter resort area…

[3] Matthew 3:13 KJV Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.

Matthew 3:14 KJV But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?

Matthew 3:15 KJV And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.

[4] Matthew 3:16 KJV And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

Matthew 3:17 KJV And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

[5] Matthew 4:1 KJV Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.

Matthew 4:2 KJV And when he had fasted forty days and forty nights, he was afterward an hungred.

[6] Mark 1:9 TLT And it came to pass in that same spring, that Yeshua came from Nazareth of Galilee, and was baptized of John in Jordan.

(Although the Greek translation provides ‘hemera,’ day, the Syriac Peshitta reads literally:

Mark 1:9 TLT “And it came to pass that in those same hot days came Yeshua from Nazareth of Galilee and was baptized in Jordan by John”)

[7] Notice that the Greek word, “,” translated “began to be about…,” is a word generally pointing to an initiating event within an accession period. Thus also, in this setting, it must be pointing to Yeshua’s 30^th year, that is, the year prior to his 30^th birthday [following conception:]

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

Luke 3:22 KJV And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.

Luke 3:23 KJV And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli,

(Re “thirty years of age,” cf. Irenaeus’ at this link!)

[8] John 1:19 KJV And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

John 1:20 KJV And he confessed, and denied not; but confessed, I am not the Christ.

John 1:21 KJV And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.

John 1:22 KJV Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

John 1:23 KJV He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.

John 1:24 KJV And they which were sent were of the Pharisees.

John 1:25 KJV And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?

John 1:26 KJV John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;

John 1:27 KJV He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.

John 1:28 KJV These things were done in Bethabara beyond Jordan, where John was baptizing.

[9] John 1:29 KJV The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

John 1:30 KJV This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.

John 1:31 KJV And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.

John 1:32 KJV And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.

John 1:33 KJV And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.

John 1:34 KJV And I saw, and bare record that this is the Son of God.

[10] John 1:35 KJV Again the next day after John stood, and two of his disciples;

John 1:36 KJV And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

John 1:37 KJV And the two disciples heard him speak, and they followed Jesus.

John 1:38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?

[11] John 1:39 KJV He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.

John 1:40 KJV One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother.

John 1:41 KJV He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.

John 1:42 KJV And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.

[12] John 1:43 KJV The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.

[13] Notice that Yeshua’s words “this day…” is a reference to “acceptable year of the Lord…” as portrayed specifically by the Day of Sabbaths, that is, the Day of Pentecost upon which day these words were being read by Yeshua out of Isaiah 61:2:

Luke 4:16 KJV And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.

Luke 4:17 KJV And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written,

Luke 4:18 KJV The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,

Luke 4:19 KJV To preach the acceptable year of the Lord.

Luke 4:20 KJV And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.

Luke 4:21 KJV And he began to say unto them, This day is this scripture fulfilled in your ears.

[14] John 2:1-11 KJV:

1 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:

2 And both Jesus was called, and his disciples, to the marriage.

3 And when they wanted wine, the mother of Jesus saith unto him, They have no wine.

4 Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.

5 His mother saith unto the servants, Whatsoever he saith unto you, do it.

6 And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.

7 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.

8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.

9 When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,

10 And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.

11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

Considerations re the marriage in Cana:

Although there are few if any constraints for placing the marriage in Cana of Galilee most any Third Day from the week of, and prior to, Pentecost and even through Abib 3, 16 CE, I believe that the most likely placement for that event is the Feast of Tabernacles. These are my reasons:

1) I understand that there is a strong Jewish and Scriptural tradition of placing weddings at the time of the Feast of Tabernacles.

2) Recognizing that per Yeshua’s and the Scriptural reckoning of time the Third Day of the Feast of Tabernacles in 15 CE began at sunset of either Sat Oct 19 or Sun Oct 20, 15 CE, I see nothing obvious to make sense out of Yeshua’s words “mine hour is not yet come.”

3) Recognizing that John’s Gospel is generally referencing time in terms of the Jews’ calendar reckoning, that is, while usually expressly so stating. In this instance re “the third day” there is no such discriminant, and thus this “third day” should reasonably reference Scripture calendar reckoning, likely as a means of contrasting that which John considers default reckoning. Recognizing also John’s unique way of beginning his Gospel re “the Word,” him being uniquely the one giving reference to the Jews’ reckoning at all, and possibly due in part to these unique characteristics of John, he is the one disciple being called, indeed calling himself, ” that disciple whom Jesus loved” (John 13:23; 20:2; 21:7, 20,) I wouldn’t be too surprised if John is here giving reference, without more, either to the 3^rd day of the Feast of Tabernacles, or else to the 3^rd day after the beginning of the Scripture year. Either way, said 3^rd day would coincide with the First or possibly Second Day of the week, which fact obviates my idea that Yeshua’s words “mine hour is not yet come” could be a reference to the end of the Sabbath… That is, as a means for distinguishing more precisely the correct and exact date of this marriage in Cana.

4) Nevertheless, I did find an interesting suggestion in the following words:

“It is also of note that Jesus, although he already had disciples, did not begin his ministry until after he had been “called” to this marriage on the “third day.” According to ancient Jewish tradition, a man cannot become a teacher or a priest, until he is married. Likewise, before the marriage ceremony, when his mother asked him to perform a small miracle, turning water into wine, Jesus declines saying: “mine hour is not yet come.” His “hour” does not come, until after the “third day” and after the marriage” and after he turns 30.”

(From The Life, Death & Marriage of Jesus, p. 66-67)

If the idea here is correct, the consequence would be that the first “third day” following Tishri 21, 15 CE (the last day of Yeshua’s 30^th year,) would be the correct placement for this particular event, that is, either 1) Tishri 24, beginning at sunset Sat Oct 26, 15 CE, or else 2) Tishri 26, the Third Day [of the week] beginning at sunset Mon Act 28, 15 CE. Of these alternatives I believe that only the second option has the blessing of the example and precept of the Holy Scriptures. Furthermore, given the placement of the Jews’ HagHaAzer, the Eighth Day, Tishri 22 on Day Two of that week, it makes some sense for a multi-day marriage feast to be placed subsequent to a publicly recognized Shabbat such as that, when many things might have been forbidden by the Jews. Furthermore, that places the point in time referenced by Yeshua, “mine hour is not yet come” “in the midst of the week…,” that is, within the 4^th Day, in fulfillment of the words of Daniel 9:27… while also within the 6^th day of that Scriptural year, the day corresponding, in a way, to the day when man, in the form of one man and one woman, the foundation of the family, was created in the image of God, the same 6^th day being also a Preparation Day, that is, as in preparing the wine needed for the feast. I can also perceive parallels between “the third day” of this wedding and “the third day” when the tomb was opened (Monday night May 15, 19 CE.) Indeed, here I find the markers of time being placed quietly as a beginning, thru the end of the 4^th day of the Scripture year, followed by the beginning of the marriage feast on the 5^th day of the Scripture year, as a sort of sign of the prophet Jonas, thus reminiscent of the teaching of the pioneers of the Seventh-day Adventist movement re Jesus going as a High Priest into the Holy place of the heavenly Sanctuary on certain occasions associated also with the great marriage feast in heaven. Let’s notice here that prior to the true event, and prior to any true and correct understanding of anything, there are always counterfeits, imperfect plans yet in the making, imperfect resolutions to unsolved problems, yet being worked on, if indeed so they are… Like the scenario here being created:

1^st Day	2^nd Day	3^rd Day	4^th Day	5^th Day	6^th Day	Shabbat
					Tishri 15 began on: Thu Oct 17, 15 CE	Tishri 16 began on: Fri Oct 18, 15 CE
Tishri 17 began on: Sat Oct 19, 15 CE	Tishri 18 began on: Sun Oct 20, 15 CE	Tishri 19 began on: Mon Oct 21, 15 CE	Tishri 20 began on: Tue Oct 22, 15 CE	Tishri 21 began on: Wed Oct 23, 15 CE	Tishri 22 began on: Thu Oct 24, 15 CE	Tishri 23 began on: Fri Oct 25, 15 CE
		The marriage in Cana of Galilee (?)
Tishri 24 began on: Sat Oct 26, 15 CE	Tishri 25 began on: Sun Oct 27, 15 CE	Tishri 26 began on: Mon Oct 28, 15 CE	Tishri 27 began on: Tue Oct 29, 15 CE
	“The Jews’…” Tishri 22	“The Jews’…” Tishri 23

[15] Oct 13, 14 CE SNB sunset 17:14:09; moonset 17:30:54; lag: 16 min 45 sec; illumination: 0.91% & Oct 14, 14 CE SNB sunset 17:12:59; moonset 18:03:55; lag: 50 min 56 sec; illumination: 4.15%. è Tishri 1 began on October 14, 14 CE è Tishri 22 began on Nov 4, 14 CE.

[16] Dec 11, 14 CE SNB sunset 16:40:13; moonset 17:02:15; lag: 22 min 02 sec; illumination: 0.96%

& Dec 12, 14 CE SNB sunset 16:40:27; moonset 18:11:13; lag: 90 min 46 sec; illumination: 4.60% è Kislev 1 began on Dec 12, 14 CE è Kislev 25 began on Jan 5, 15 CE.

[17] This anchor point is building upon the strength of the scenario being represented in this tabular expanded view.

[18] SNB Oct 2, 15 CE Jerusalem horizon sunset: 17:28:16; moonset: 17:36:20; lag: 8 min 4 sec; illum.: 0.59% è Tishri 1 began Wed Oct 3, 15 CE & Tishri 15 began Thu Oct 17, 15 CE.

[19] Please cf. the ‘Notice re the particulars of the reckoning “of the Jews…” ‘ that’s found under the table in this article!

[20] Scripture calendar reckoning: [Apr 8, 15 CE SNB sunset 18:01:06; moonset 19:15:24; lag: 74 min 18 sec; illumination: 1.87%.] èNew Moon visible Apr 8, 15 CE, weather allowing. è Scriptural Aviv 1 began at sunset April 8, 15 CE è Scriptural Aviv 14 began at sunset Sun April 21 (or Mon 22,) 15 CE.

“The Jews’ Passover…” that is, the Rabbinical calendar reckoning: Astronomical full moon: Apr 22, 15 CE 22:02 UT = Apr 23, 15 CE 00:23 Jerusalem local solar time [SNB first rays sunrise 05:02:16 while moon at Altitude -1° 11.589’] è Aviv 13, 15 CE = Beginning at sunset Apr 24, 15 CE è Aviv 1 “of the Jews” began at sunset April 12, 15 CE è Aviv 14 “of the Jews” began Thu Apr 25, 15 CE.

[21] Based upon Hag HaOmer = 2^nd Day of the Feast of Unleavened Bread “of the Jews’ ” calendar reckoning.

[22] Nisan, 15 CE, astronomical full moon Apr 23, 15 CE 00:23 [cf. footnote #20] è Nisan 13 began Apr 24 & Nisan 15 began Fri Apr 26, 15 CE (no postponement rules) è +163 days è Tishri 1 began Sun Oct 6, 15 CE & Tishri 22 began Sun Oct 27, 15 CE

[23] The real meaning of the Hebrew word ‘ketz,’ “the point in time of a beginning,” as used together with the Hebrew word “jamim,” meaning “hot days,” in Shem Tov’s Hebrew Matthew 12:9, is obviously pointing at the beginning of the hot season of the year, that is, spring and summer! Notice the significance of this event being tied to the aviv, the ripening of the barley, and the fundamental importance of that event in conjunction with determining the beginning of the first month of the year! All that significance is lost upon placing this event in the fall season… (Cf. my file IFoundMannah/EndOfTheYear.htm. Cf. also my now obsolete considerations [old footnote #1] re this event being tied to the Feast of Tabernacles…)

It is quite obvious from the context that the records of Matthew 12:1… and Luke 6:1… describe one and the same event, but how are those events timed relative to the event recorded in John 6:4? First, I notice that Matthew 14 is a record of the same miracle with the five loaves and the two fishes as is also recorded in John 6:5-14. Thus I conclude that Matthew 12 and Luke 6 are records of an event prior to the events related in John 6.

The determination of the time relationships between these events of Matt 12:1… and Luke 6:1… vs. those of John 6:4… becomes quite important for at least two reasons:

1. Given the multiple references to “sabbath" in Matthew 12:1, 5, 8, 10, 11, 12 and in Luke 6:1, 2, 5, 6, 7, 9, and in particular, Luke’s use of the Greek word “δευτεροπρωτω,” translated in KJV as “the second sabbath after the first,” which latter Sabbath can point to nothing other than a Seventh-day of the week Sabbath, there can be no doubts, for purposes of dating this event, that this use of the word “sabbath" is indeed pointing to a Seventh-day Sabbath and not to any of the special annual Sabbaths of the feasts. This fact should be most helpful in solidifying and confirming the proper placement of this event in time… provided I find also a cross reference to the day of the month.

2. Said Greek word, “δευτεροπρωτω,”must necessarily be a reference to either the 1^st or the 2^nd Sabbath following either the Waving of the Sheaf Sabbath within the Feast of Unleavened Bread, or else following the Seventh-day Sabbath within the Feast of Tabernacles. I see nothing in either Shem Tov’s Hebrew Matthew, the Greek text or in the Syriac Peshitta that prevents KJV’s “ears of corn” and the “corn fields” from being a reference to the stalks of barley constituting the aviv in the spring, but I don’t know whether or not it could as well apply also to some grain in the late fall?

[24] Although this particular date may not per se be based on an absolutely solid anchor, the firm anchors that do indeed exist elsewhere do give their support to the additional evidence associated with the dates for Yeshua’s baptism, the eve of Bul 15, and for the Feast of Dedication, Kislev 25, 15 CE, which days fit very nicely with a placement in the following months:

Fri Nov 1, 15 CE at sunset; beginning of Bul 1: New Moon crescent first potentially visible [SNB sunset 16:54:47; moonset 17:08:28; lag: 13 min 41 sec; illumination: 1.17% ==> Visibility most unlikely ==> That is, until the end of Tishri 30, on Saturday at sunset Nov 2, 15 CE.]

Thus also: On Sunday December 1, 15 CE at sunset; the beginning of Kislev 1: New Moon crescent first visible; weather allowing [SNB sunset 16:39:36; moonset 15:23:52; lag: 44 min 16 sec; illumination: 2.14%.] è Kislev 25 began on December 25, 15 CE.

Cf. also my Excel spread sheet The Sacred Calendar of the Creator in Progress…!

[25] The strength of this anchor point is found in the multiplicity of events falling comfortably into place within the scenario displayed in this expanded view table!

[26] SNB Sep 21, 16 CE sunset: 17:41:18; moonset: 18:14:30; lag: 33 min 12 sec; illumination: 3.01% è Tishri 1 began on Sep 21, 16 CE and Tishri 15 began on Mon Oct 5, 16 CE.

[27] Please cf. the ‘Notice re the particulars of the reckoning “of the Jews…” ‘ that’s found below the table in this article!

[28] Scripture calendar reckoning: [Apr 26, 16 CE SNB sunset 18:12:27; moonset 19:37:52; lag: 85 min 25 sec; illumination: 2.23%.] èNew Moon visible Apr 26, 16 CE, weather allowing. è Scriptural Aviv 1 began at sunset April 26 (or 27,) 16 CE è Scriptural Aviv 14 began at sunset Sat May 9 (or Sun 10,) 16 CE.

“The Jews’ Passover…” that is, the Rabbinical calendar reckoning: Astronomical full moon: Sun May 10, 16 CE 15:50 UT = 18:11 Jerusalem local solar time è Aviv 13, 16 CE = Beginning at sunset Sun May 10, 16 CE èAviv 15 “of the Jews” began Tue May 12, 16 CE è Rabbinic postponement rule activated è Aviv 14 “of the Jews” began Tue May 12, 16 CE. è Nisan 15 began Wed May 13 & the 50^th Day began Thu Jul 2 & +163 days began Fri Oct 23; & Tishri 15 began Fri Nov 6, 16 CE.

[29] Based upon Hag HaOmer = 2^nd Day of the Feast of Unleavened Bread “of the Jews’ ” calendar reckoning.

[30] Nisan, 16 CE, astronomical full moon May 10, 16 CE 18:11 è Nisan 13 began May 10; Nisan 15 began Tue May 12, 16 CE è Postponement rules activated… è Nisan 15 began Wed May 13, 16 CE è +163 days è Tishri 1, 16 CE began Fri Oct 23, 16 CE è Tishri 22, 16 CE began Fri Nov 13, 16 CE

[31] Following my discoveries - Praise the Lord of Hosts who is guiding me and showing me these things! - of the general placement of this event in time relative to the Scriptural records of events before and after (cf. footnote #33 below!,) it now remains to determine more exactly the dates of the events recorded in Matthew 14 and in John 6:

To begin with I notice these things:

1) This is an event concurrent with and following the beheading of John the Baptist (Matt 14:2, 13;)

2) The beheading took place on “Herod’s birthday” (Matt 14:6;)

3) There may be important symbolism within this beheading of John the Baptist taking place at the very beginning of Herod’s new year of life, which may also be none other than Nisan 1, the 1^st day of the Babylonian New Year (Matt 14:8-11;)

4) On the morning following the day, very likely in the evening hours (i.e. the same Scripture day,) following Herod’s beheading of John, Yeshua “departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities” (Matt 14:13;)

5) The miracle of the five loaves and two fishes took place the very next evening, i.e. the evening following the beheading of John the Baptist (Matt 14:15…;)

6) Two separate references are being given to the same “evening” (Matt 14:15, 23,) followed by a reference to “the fourth watch” (v. 25;)

7) The references in Matt 15:1-20 to “the commandment of God” (v. 3,) specifically the 5^th Commandment (v. 4-6,) and then to the last five of the Ten Commandments (v. 19) are strongly reminiscent of the number symbolism within the five loaves and two fishes, and may perhaps have ties also the whatever is being observed on the sky at that time?;

8) Contrasting the symbols pointing to the laws of the Creator, Yeshua is pointing out the worthlessness of the commandments of men, e.g. the washing of hands (Matt 15:1-3, 7-9, 11-18;)

9) John is identifying the sea of Galilee as the sea of [Caesar] Tiberius (John 6:1.) Could this be a hint as to what jurisdiction and which calendar he is giving specific reference to?;

10) After sailing across the sea of Tiberius Yeshua and his followers are scaling a mountain (John 6:3, 15.) To me this scaling of a mountain may well be a strong hint that a lunar event of importance is being looked for by Yeshua, e.g. a New Moon or possibly a 1^st full moon in the morning at sunrise, which latter event may be used by us for identifying the Rabbinic calendar dates of any given month, but which naturally would be already known by the people living at that time and place, that is, unless the purpose was to determine the dates of the subsequent month as reckoned by the Rabbinic hierarchy. The Romans were most likely using the Julian calendar, and the Greeks may well have been using the Olympic calendar, which calendar was frequently being referenced also by Josephus.

11) The references to 12 baskets may well be a reference to 12 months, or even to the 12 houses being referenced by astrologers etc.. Then again 12 is a number associated with discipleship, learning, etc. and it is also the sum of 5 and 7…

12) It appears as though Yeshua reached Capernaum by hiking cross country prior to his disciples and that seeing their need of help against a contrary wind he may well have decided to take an early morning swim in their direction such that he could help them on the last stretch (John 6:19-21; I’ve noticed that Shem Tov’s Hebrew Matthew is using language that may preferentially be translated “going for a swim in the water,” i.e. in contradistinction to “walking on top of the waves of the water…”)

13) There had been an Annular eclipse of the sun on Feb 15, 17 CE which was visible from Greece and Macedonia (at about 11:31 AM Athens, Greece, solar time; cf. also this interactive map!) This is the one and only solar eclipse being visible from anywhere within the Roman Empire within the time period of Yeshua’s ministry, i.e. from 15 CE through May 19 CE, and may accordingly be a significant event relative to the events of those days.

14) The passage “When Jesus therefore perceived that they would come and take him by force, to make him a king” (John 6:15,) may well be evidence of initiatives being incensed by the above said Annular eclipse of the sun;

15) [I also notice that the astronomical new moon prior to Sivan, 19 CE (June 21 [Zif 29,] 19 CE) was associated with a total eclipse of the sun visible along a path from southern England through the middle of Europe and across the northern edge of the Black Sea and Georgia… which distance was covered between the 6^th and 9^th hour of the day local solar time and before traveling further eastward even unto the east coast of India. I find these numbers an interesting coincidence given the specific hours given us in this passage: “ Matthew 27:45 Now from the sixth hour there was darkness over all the land unto the ninth hour.” Could there be a connection here? A late editor of an original Hebrew text adding or modifying the original text perhaps? Could the words “darkness over all the land” represent the common reader’s misunderstanding of the path of the traveling shadow of the solar eclipse? Indeed, Shem Tov’s Hebrew Matthew 27:45 is translated by George Howard as follows: “At the sixth hour, darkness came in all the world and it remained until the ninth hour.” Could “all the land…” and “all the world…” be references to the boundaries of the Roman Empire? But how could this possibly coincide with the timing of the Scripture feasts and/or with the feasts “of the Jews?” That seems to make little or no sense unless one were to stretch one’s imagination to the point of reckoning the lunar months from full moon to full moon rather than from new moon to new moon… For instance, if a Roman calendar month was to be reckoned such that the 1^st month of the year of the hierarchy began with the day following the Jewish day when the full moon was first being seen at sunrise on June 7, 19 CE [astronomical full moon on June 6, 19 CE at 02:04 UT = 04:25 Jerusalem solar time,] then the 14^th of said 1^st month would indeed have coincided with the day of that total solar eclipse, which shadow did indeed cover “all the [Roman Empire] world…” between said 6^th and 9^th hour on that particular day in 19 CE…, albeit certainly not being visible in Jerusalem [i.e. except as a partial eclipse beginning, per my Starry Night Backyard, at 13:07:40, maximum (69%) at 2:27, and ending at 15:32:39 Jerusalem local time!] But, if anything, June would be considered the 4^th month of the Roman calendar, wouldn’t it? That’s quite far removed from the 1^st month, isn’t it? Well, let’s say the confusion, and disorientation as to real time, at that time was bad enough for the Rabbis to presume that their 1^st month coincided with the Roman 4^th month (think April rather than June!) Well, if so, and if they were to be so totally disoriented as to truly reckon their months as above suggested from full moon to full moon, well, then such a farfetched scenario might be considered, couldn’t it? But then again, given Yeshua’s own adroit reckoning? Could Yeshua too have possibly have been at a loss as to the connection between the Scriptural year and the seasons and, as well, to the beginning of the Scriptural months? Or, if he was not, while the Rabbis were, is it possible that the time period from the last supper until crucifixion could have been prolonged even from the scenario I am describing at this link through Wednesday morning May 10, 19 CE and until June 21, 19 CE. But that is no less than a 42 day delay from arrest through execution of the death sentence. But of course, such a scenario is not really all that much out of order considering the realities of the Roman justice system, is it? Indeed, to me it would seem unusually quick! Especially considering the fact that the typical case from arrest through sentencing in the US is about six months or so!!! Thus, perhaps this scenario shouldn’t be totally disregarded? But, if that were to be so, then all of those feasts “of the Jews” as referenced by John, will have to be accordingly reconsidered as well, won’t they?! That is, throughout the time of Yeshua’s ministry! Or else, could there be a hoax being played on us such that said 42 days are somehow more or less concurrent with the 40 days that Yeshua was reportedly being seen off and on by his disciples prior to a real time crucifixion on Mon June 21, 19 CE, that is, on a Monday that on a calendar “of the Jews” was being reckoned as “the Preparation of the Passover” (cf. John 19:14)? But then “the sixth hour” of John 19:41 would mean something else too, wouldn’t it? For all this confusion to add up to reality we would seem to need considerable additional documentary evidence, be it whatever it may be! And then again, if the crucifixion took place on a Monday, what all will happen to the specifics of the puzzle that led me to narrow the year down to 19 CE, won’t that eliminate even my basis for 19 CE being the year of crucifixion… Well, there are many questions, but one interesting fact is standing out: That total solar eclipse on June 21, 19 CE, covering the entire Roman empire in a fashion that does indeed satisfy the description of the Matthew 27:45 record… Something to keep in mind as further rays of light is being shed upon all these issues!

In summary then, after having considered all these things, it would seem to me most likely that this event took place at the time of the New Moon and the beginning, the head, of the month and of the regnal year of Herod, that is, at the time of the Nisan New moon, which was first visible on Fri Apr 16, 17 CE. The beheading of John the Baptist would have taken place on the prior night, that is, on Apr 15, the tax due day in the US Stat(u)e jurisdiction. [The one thought that for a while seemed to throw a wrench into this otherwise apparently fitting puzzle was the above mentioned total solar eclipse that suggests itself so nicely as being associated with the darkness of the crucifixion day that is being recorded in Matthew 27:45. Cf. this link & this PowerPoint presentation!]

[32] Sabbath morning, May 1, 17 CE (Scriptural Abib 15 & Abib 12 of the Jews; cf. footnote #39:) More than likely, in my way of thinking, Yeshua purposely went to a place where he would be able to observe firsthand the particulars of God’s own time keepers, that is, where he would be able to observe the 1^st sunrise full moon of the month on this Sabbath morning [Sat May 1, 17 CE SNB 1^st rays sunrise 04:52:47 while the full moon was setting at 6° 09’ 57” above the western horizon! Cf. footnote #39 below!] Consider the following passage under the rays of that insight!:

John 6:1 KJV After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.

John 6:2 KJV And a great multitude followed him, because they saw his miracles which he did on them that were diseased.

John 6:3 KJV And Jesus went up into a mountain, and there he sat with his disciples.

John 6:4 KJV And the passover, a feast of the Jews, was nigh.

Notice the significance of this particular Sabbath, which was none other than the Scriptural First Day of the Feast of Unleavened Bread. This was the day when the miracle of the five loaves and two fishes feeding five thousand was being performed, and the day prior to the night when Yeshua walked on the waters of “the sea of Tiberias” (John 6:2, 5-21!) On the next day (v. 22,) the Scriptural Day Two of the Feast of Unleavened Bread (Abib 13 of the Jews,) Yeshua was preaching with a focus on “I am the bread of life…” (John 6:48.) Very much in tune with God’s time table! But out of tune with the Jews’ Feast of Unleavened Bread, which had not as yet begun! I do find it interesting to notice also that Yeshua was teaching in the synagogue on this Scriptural Second Day of the Feast of Unleavened Bread, which day was not within the Jews’ Feast of Unleavened Bread. Yeshua’s preaching was a sermon that would be preached during the feast, not so likely outside of the days of the feast…

[33] Notice that there is a discrepancy between the Matt 15:32 renderings of 1) Shem Tov’s Hebrew Matthew, “this Day [number] Two,” 2) the Syriac Peshitta, “this Third Day,” and 3) KJV, “continue with me now three days!” It seems to me as though the first translator has understood the Hebrew original as giving reference to an event in the evening following upon the 2^nd Day, thus his translation ‘the 3^rd Day,’ and that the second translator has further added to the confusion by understanding this as a reference to a random placement of a 3 day long event. I conclude that the original author’s intent was a reference to Day Two, and that, at any rate, this miracle with the seven fishes took place no later than on the evening following upon Day Two. If I am correct in associating this record with a lunar observation of Yeshua, then my findings are as follows:

Looking for Day Two events potentially pertaining to lunar events implied by Matt 15:32:

Upon reviewing the NASA Phases of the Moon tables vs. the days of the week (using my Julian Day and Civil Date Calculator [Firefox does not work for this link, but IE does,]) for all potential New Moon visibilities and all potential 1^st sunrise Full Moons I find the following dates:

16 CE:

Mon May 25 Tue Jun 9+

Wed Jun 24 Thu Jul 9

Thu Jul 23 Fri Aug 7+

Sat Aug 22 Sun Sep 6

Sun Sep 20+ Mon Oct 5+ [Sep 20 SNB 17:42:06; 17:48:06; 0.64%;] [Oct 5 SNB 05:34:40; 4° 41’] Elul

Tue Oct 20+ Wed Nov 4

Thu Nov 19+ Thu Dec 3+

Sat Dec 19 Sat Jan 2

Sun Jan 17+ Jan 31 Sun [17:03:16; 17:42:11; 0.62%] [06:37:39; +3° 47’]

Tue Feb 16 Tue Mar 2

17 CE:

Fri Apr 16 Fri Apr 30

Sat May 15 Sun May 30

Sun Jun 13+ Mon Jun 28+ [18:41:09; 19:45:13; 1.32%] [04:29:03; +0° 40’ 31”] Tammuz

Tue Jul 13 Wed Jul 28

Wed Aug 11 Thu Aug 26

Fri Sep 10 Sat Sep 25

Sat Oct 9+/Sun 10 [17:18:39; 17:26:00; 7m 21s; 1.15% è 17:17:23; 17:58:00; 30m 37s ; 3.91% ] Bul 1.

Sun Oct 24+ [05:49:32; +4° 11’]

Mon Nov 8+ Tue Nov 23

But 16 CE may be excluded (re Matt 15:32) due to 1) the fact that John 6:4, 9, makes it clear that the miracle with the 5 loaves and 2 fishes took place at Passover and after John the Baptist was beheaded and following the events of John 3:23 (John the Baptist still baptizing,) and 2) the fact that there was another feast of the Jews between those events recorded in John 6 and John 3 respectively. That is, the events recorded in John 2-4 cannot possibly be associated with the same Passover as the Passover events recorded in John Chapter 6.

Now, given the fact that John’s words “Now the Jews' feast of tabernacles was at hand…”(“ην δε εγγυς η εορτη των ιουδαιων η σκηνοπηγια”John 7:2) are obviously pointing to an event yet in the [near] future, it seems safe to conclude that likewise John’s words “And the passover, a feast of the Jews, was nigh…” (John 6:4) point to an event in the [near] future. Cf. also Strong’s definition of “εγγυς:”

Strong’s G1451, ἐγγύς, eggus, eng-goos',

From a primary verb ἄγχω agchō (to squeeze or throttle; akin to the base of G43); near (literally or figuratively, of place or time)

That much now given I find it reasonably safe also to conclude that John’s words “And Jesus went up into a mountain, and there he sat with his disciples…” (“ανηλθεν^G424 δε εις το ορος” John 6:3,) and Matthew’s words “And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there” (“και αναβας^G305 εις το ορος” Matt 15:29) point to an events where Yeshua scaled a mountain for the purpose of observing the moon, that is, such that he could ascertain for himself the timing of the upcoming feasts “at hand.”

Strong’s G305, ἀναβαίνω, anabainō, an-ab-ah'ee-no,

From G303 and the base of G939; to go up (literally or figuratively)

Strong’s G424, ἀνέρχομαι, anerchomai, an-erkh'-om-ahee,

From G303 and G2064; to ascend

Strong’s G303, ἀνά, ana, an-ah',

A primary preposition and adverb; properly up; but (by extension) used (distributively) severally, or (locally) at (etc.)

Strong’s G2064, ἔρχομαι, erchomai, er'-khom-ahee

Middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] word, ἐλεύθομαι eleuthomai or ἔλθω elthō; which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively)

Strong’s G939, βάσις, basis, bas'-ece

From βαίνω bainō (to walk); a pace (“base”), that is, (by implication) the foot

Given the insignificance of either the Tammuz New Moon or the Tammuz Full Moon for the purposes of dating any feast (Pentecost is solidly based upon the Aviv New Moon and Full Moon respectively,) I conclude that the events recorded in Matthew 15:29-39, the miracle with the 7 loaves, began with scaling the mountain before sunset on Fri Oct 8, looking for, but not seeing, the New Moon at sunset Sat Oct 9, then finally observing the Scriptural Bul 1 New Moon at sunset on Sun Oct 10, 17 CE, while teaching and healing the people as recorded per Matthew 15:29-39. Notice, however, that this same New Moon is the Tishri 1 New Moon of the Jews. Thus, for most of his listeners, this New Moon was being thought of as the New Moon of the Seventh Month, thus, this would have served as a great teaching tool while clearly demonstrating that the Scriptural New Moon of that month, the Jews’ day for blowing their shofar, began on Sun Oct 10, and not three days later, on Wed Oct 13, 17 CE. - - - Now, finally I am beginning to see the connection between the numbers re the loaves, fishes… In this instance the numbers were 7 – 4000 – 7, no growth, no blessing! Wrong reckoning! Wrong month! Wrong calendar!

In contradistinction to 5 – 2 – 5000 – 12: What growth! What blessings!

Notice also that per correct Scripture reckoning of time, there are two complete 24 hour days from sunset Fri night unto sunset Sun night (the night of the New Moon,) and that Sunday night is also the beginning of Day Two of the week. It follows that neither the Syriac Peshitta “OINEI @ZLZ @DC,” (see also this link!) the Greek “ηδη ημερας τρεις,” or KJV’s “continue with me now three days” are likely to be correct translations, that is, unless Yeshua and his followers arrived on the mountain already by Thu Oct 7, or else, that they stayed over until the beginning of Day Three on Mon night Oct 11, the latter option being in that case the more likely... On second thought, if that were to be the true and correct translation, then the dating of mine of this particular passage would be false, that is, an error of circular reasoning, given that it, Day Three Mon Oct 11, is based upon these very words being understood as a reference to Day Two of the week! Thus, let me strike these words of mine for emphasis!

Notice also Matt 16:1-4, which passage is apparently a record of an event within the events being recorded in Matthew 15:29-39, or else an event of the day following, indeed, very possibly, at sunset of the beginning of the Third Day, exactly 72 hours following the party’s arrival on the mountain prior to the Friday evening sunset. Notice too how that this is paralleling the yet future events of Yeshua’s imprisonment in the tomb following his crucifixion in 19 CE! Indeed, this finding may even seem to me as confirming evidence, albeit soft evidence, that this is a correct scenario of the events as they did in fact occur…

Notice how that this record, Matt 16:1-4, may well be understood as a further emphasis, by Yeshua’s teaching, upon the importance of an accurate timing of the Scriptural Feasts, which feasts are nothing less than Yahweh’s special appointments with His own Sons and Daughters, for ever! Notice the exact Greek words:

Matthew 16:3:

“διακρινειν τα δε σημεια των καιρων ου δυνασθε”

TLT “Do you not know how to discriminate the indicators of the Appointments of Elohim?,”or “Can you not recognize the [precise and specific] indicators of the Feasts of the Almighty?”

KJV “Can ye not discern the signs of the times?”

(Cf. Luke 4:19 “Luke 4:19 κηρυξαι ^{G2784 V-AAN} ενιαυτον ^{G1763 N-ASM} κυριου ^{G2962 N-GSM} δεκτον ^{G1184 A-ASM} ” “To preach the acceptable year of the Lord.”)

“γινωσκετε ^{G1097 V-PAI-2P} διακρινειν ^{G1252 V-PAN} τα ^{G3588 T-APN} δε ^{G1161 CONJ} σημεια ^{G4592 N-APN} των ^{G3588 T-GPM} καιρων ^{G2540 N-GPM} ου ^{G3756 PRT-N} δυνασθε ^{G1410 V-PNI-2P}”

Strong’s G1252, διακρίνω, diakrinō, dee-ak-ree'-no

From G1223 and G2919; to separate thoroughly, that is, (literally and reflexively) to withdraw from, or (by implication) oppose; figuratively to discriminate (by implication decide), or (reflexively) hesitate

Strong’s G4592, σημεῖον, sēmeion, say-mi'-on

Neuter of a presumed derivative of the base of G4591; an indication, especially ceremonially or supernaturally

Strong’s G2540, καιρός, kairos, kahee-ros'

Of uncertain affinity; an occasion, that is, set or proper time

Strong’s G1410, δύναμαι, dunamai, doo'-nam-ahee

Of uncertain affinity; to be able or possible:

[34] SNB Nov 19, 16 CE Jerusalem horizon sunset: 16:42:58; moonset: 17:09:01; lag: 27 min 03 sec; illum.: 1.46% è Kislev 25 began on Sun Dec 13 or Mon Dec 14, 16 CE

[35] Scripture reckoning: Mar 17, 17 CE SNB sunset: 17:48:27; moonset: 18:38:55; lag: 50 min 28 sec; illumination: 0.96% è New Moon first visible on Thu Mar 18, 17 CE. è Aviv 14 began Wed Mar 31, 17 CE; 50^th Day = Fri May 21, 17 CE.

Apr 16, 17 CE Starry Night Backyard sunset: 18:06:09; moonset: 19:52:15; lag: 106 min 06 sec; Illumination: 3.53% è New moon first visible on Fri Apr 16, 17 CE, weather permitting. è Scriptural Abib 15 = Beginning Fri Apr 30, 17 CE, or one day later if bad weather.

[36] Sep 10, 17 CE SNB sunset: 17:55:08; moonset: 18:26:50; lag: 31 min 42 sec; illumination: 3.05% è Scripture New Moon began Fri Sep 10, 17 CE è Days 1, 8, 15, 22, & 29 of that Scripture month was a Sabbath è Tishri 15 began Fri Sep 24; & Tishri 22 began Fri Oct 1, 17 CE.

[37] Cf. footnote #30!

[38] Fall New Moons:

I. Sep 20, 16 CE Starry Night Backyard sunset: 17:42:07; moonset: 17:48:27; lag: 6 min 20 sec; Illumination: 0.65% & Sep 21, 16 CE Starry Night Backyard sunset: 17:40:50; moonset: 18:30:53; lag: 50 min 03 sec; Illumination: 3.01% è New moon first visible on Sep 21, 16 CE.

II. Oct 20, 16 CE Starry Night Backyard sunset: 17:05:45; moonset: 17:14:02; lag: 8 min 17 sec; Illumination: 1.06% è New moon first visible on Oct 21, 16 CE.

III. Nov 19, 16 CE Starry Night Backyard sunset: 16:42:28; moonset: 17:08:29; lag: 26 min 01 sec; Illumination: 1.46% è New moon first visible on Nov 19? or 20, 16 CE.

John 5:1 & 5:9 provides re the “feast of the Jews… Jesus went up to Jerusalem… the same day was the Sabbath:“ As it turns out each of the Jews’ Tishri 1, 15, & 22, 16 CE; and Kislev 25, 17 CE fell on a Sabbath! The only feast of the Jews we may rule out is the Pentecost that began Thu July 2, 16 CE. Thus, John 5:1, 9 and that whole chapter, so far as I can tell, could have happened at any one of the fall feasts of the Jews, whether those of the 7^th or that of the 9^th month.

Consideration of this being the Feast of Tabernacles etc.: Each of Tishri 1, 15, and 22 fell on the 7^th Day of the week!

Scripture reckoning: Dec 19, 16 CE Starry Night Backyard sunset: 16:42:58; moonset: 17:46:50; lag: 63 min 52 sec; Illumination: 2.12% è New moon first visible on Dec 19, 16 CE, weather permitting. è Scriptural Kislev 25 = Beginning Tue Jan 12, 17 CE, or one day later if bad weather.

“Of the Jews…” Rabbinical reckoning: Astronomical full moon: Jan 1, 17 CE 06:28 UT = 08:49 Jerusalem solar time. è Kislev 13 = Beginning at sunset Jan 2, 17 CE (following the 1^st time the full moon was visible after sunrise) è Kislev 1 began at sunset Dec 21, 16 CE & Kislev 25 began at sunset Thu Jan 14, 17 CE, or one day later if bad weather?, or, more likely, due to Rabbinical rules forbidding two Sabbaths back to back! (If indeed Kislev 25 was considered a Sabbath? But perhaps the rule is forbidding to Feast and/or Sabbaths back to back?:) Dec 3, 16 CE Starry Night Backyard first rays sunrise 06:26:14 while moon is at 7° 44’ 55’’ above E horizon; moonset: 07:11:46; lag: 45 min 32 sec; Dec 2 + 30 days = Jan 1, 17 CE. è Kislev 25 “of the Jews” = Beginning Fri Jan 15 CE!

[39] “Of the Jews…” Rabbinical reckoning:

I. [Attempting to accommodate a Seventh Day Shabbat Tishri 22, 17 CE in satisfaction of John 9:14:] Astronomical full moon: Wed Mar 31, 17 CE 01:34 UT = 03:55 Jerusalem local solar time [Wed Mar 31, 17 CE SNB sunrise: 05:31:03 with full moon at – 2° 06’ 39”; Altitude -2° 50.426’] è Nisan 13 “of the Jews…” began at sunset Wed Mar 31, 17 CE è Nisan 15 “of the Jews…” began Fri Apr 2, 17 CE è No postponement rules activated… è Nisan 14, 17 CE began Thu Apr 1, 17 CE; è +50 days: Hag HaShavuot “of the Jews” began Sat May 22, 17 CE; +163 days: Tishri 1 “of the Jews” began Sun Sept 12, 17 CE; Tishri 15 “of the Jews” began Sun Sept 26, 17 CE; & Tishri 22 “of the Jews” began Sun Oct 3, 17 CE.

Notice: If the Rabbinic Luna 13 would have been pushed back one day relative to my above reckoning, then Nisan 15 would have fallen on a Friday, beginning on Thu Apr 1. In consequence the postponement rules would have been activated and Nisan 15 would still have been Fri Apr 2, etc.. It follows that Tishri 22 “of the Jews”in the Sep/Oct lunar month could not possibly have fallen on a Seventh Day Sabbath. Given also that the Feast of Tabernacles being referenced in John 7 & 8 is a feast of the “Jews” (John 7:2) I find no way of placing the Tishri 22 Eighth Day Feast on a Seventh Day Shabbat, and the “sabbath day” referenced in John 9:14 must, as best I can deduce, be a reference to it being the Eighth Day Feast referenced in Lev 23:39.

II. [This month fits with the Day Two (of the week) event beginning Sun Oct 10, 17 CE as recorded per Shem Tov’s Matthew (cf. footnote #33!:)] Astronomical full moon: Thu Apr 29, 17 CE 16:51 UT = 19:12 Jerusalem local solar time è Fri Apr 30, 17 CE potential visibility of moon after sunrise: [Fri Apr 30, 17 CE SNB 1^st rays sunrise 04:53:50 while moon at 27’ below the horizon!] & [Sat May 1, 17 CE SNB 1^st rays sunrise 04:52:47 while moon at 6° 09’ 57” above the horizon!] è Abib 13 “of the Jews…” began Fri Apr 30, 17 CE. “The Passover of the Jews…,” Abib 14 beginning at sunset Sat May 1, 17 CE, but because this will make Abib 15 a Monday, beginning Sun May 2, 17 CE, the Rabbinical rules kicks in and defers this date to an Abib 15 beginning on Mon May 3, 17 CE. è +50 days: Hag HaShavuot beginning Tue Jun 22, 17 CE; +163 days: Tishri 1 began Wed Oct 13; Tishri 15 began Wed Oct 27; & Tishri 22 began Wed Nov 3, 17 CE.

III. [Not seriously considered:] Astronomical full moon: Sat May 29, 17 CE 07:53 UT = 10:14 Jerusalem local solar time è Abib 13 “of the Jews…” = Sun Apr 30, 17 CE. è “The Passover of the Jews…” beginning at sunset Sun Apr 30, 17 CE.

[40] Cf. my Excel file under the tag “Crucifixion ±1,335 days:” The Sacred Calendar of the Creator in Progress (version VIII.2.1).xls

[41] Scripture reckoning:

I. Sep 10, 17 CE Starry Night Backyard sunset: 17:55:09; moonset: 18:26:51; lag: 31 min 42 sec; Illumination: 3.05% è New moon first visible on Sep 10, 17 CE.

II. Oct 9, 17 CE Starry Night Backyard sunset: 17:18:35; moonset 17:26:01; lag: 7 min 26 sec; illumination: 1.15% è New Moon visible Oct 10, 17 CE è Scriptural Tishri 15, 17 CE = Beginning at sunset Sun Oct 24 (or Mon 25,) 17 CE.

“The Jews’ feast of tabernacles…” that is, the Rabbinical calendar reckoning:

Astronomical full moon: Oct 23, 17 CE 23:09 UT = Oct 24 01:30 Jerusalem local solar time [SNB Oct 24, 17 CE sunrise: 05:49:32 while moon 4° 10’ 54” above horizon; moonset: 06:12:44; lag: 23 min 12 sec] è Tishri 13, 17 CE = Beginning at sunset Sat Oct 23, 17 CE è Tishri 1 “of the Jews” began at sunset Mon Oct 11, 17 CE & Tishri 15 “of the Jews” began at sunset Mon Oct 25, 17 CE & Tishri 21 “of the Jews” began at sunset Sun Oct 31, 17 CE, Day Two of the week & Tishri 22 “of the Jews” began at sunset Mon Nov 1, 17 CE. Notice that per the Rabbinical Calendar rules Nisan 15 is the day that decides and the day which is supposedly chosen such that Tishri 1 will never fall on a Fri, Sun, or Wed. However, in this particular year at least, one cannot determine the correct date based upon the Tishri full moon alone, but it is necessary to reckon from the Nisan full moon! Nisan 15 began Mon May 3, 17 CE. Add 163 days to that date! è Tishri 1 “of the Jews” began at sunset Wed Oct 13, 17 CE & Tishri 15 “of the Jews” began at sunset Wed Oct 27, 17 CE & Tishri 21 “of the Jews” began at sunset Tue Nov 2, 17 CE, Day Four of the week & Tishri 22 “of the Jews” began at sunset Wed Nov 3, 17 CE.

Re John 7:14 “the midst of the feast… Jesus went up into the temple and taught…:” The 4^th day of the seven day “feast of the Jews” is Tishri 18, beginning at sunset Sat Oct 30, 17 CE. Thus, this 4^th day of “the feast of the Jews” fell on Day One of the week.

Notice: The 7^th Day Shabbat immediately subsequent to Yeshua’s arrival to Jerusalem was also the 6^th Scriptural Day of the Feast, while the 4^th day of “the feast of the Jews” was also the Scriptural Seventh Day of the Feast. Notice:

1) This implies that Yeshua spent the first several days of the Scriptural Feast of Tabernacles tabernacling en route to Jerusalem while arriving no doubt to the Jerusalem vicinity in time for the Seventh Day Shabbat that was immediately followed by the Seventh and the Eighth Days of the Scriptural Feast of Tabernacles. It follows…:

2) that apparently Yeshua abstained from teaching in the Temple prior to the Seventh Day of the Feast even though it was a Seventh Day Shabbat,

3) he lingered on three additional days past the Scriptural Feast days for the conclusion of “the Jews’ feast of tabernacles,”and

4) “the sabbath" referenced in John 9:14 began on Tuesday night and was clearly not a weekly Seventh Day Shabbat, but the Eighth Day Feast, the first day of the Scripture year!:

John 9:14 TLT “it was a Sabbath day when Jesus made the clay, and opened his eyes…:”

John 9:14 KJV “it was the [a] Sabbath day when Jesus made the clay, and opened his eyes…:”

There is no definite article in the Greek before ‘Sabbath day,’ thus a more correct translation is:

John 9:14 TLT “it was a Sabbath day when Jesus made the clay, and opened his eyes…”

Obviously this is a reference to the Eighth Day Sabbath that is defined in Leviticus 23:36, 39.

[42] Please cf. footnote #41 above!

[43] Please cf. footnote #50 below!

[44] Notice Luke’s reference in two separate records of Yeshua’s dining at a Pharisee’s house, Luke 11:37‑54 and Luke 14:1-24!

[45] Please cf. this link!

[46] Notice Luke’s reference in two separate records of Yeshua’s dining at a Pharisee’s house, Luke 11:37-54 and Luke 14:1-24!

[47] Please cf. this link!

[48] Notice carefully Yeshua’s reference to two different ways of reckoning time, that is, God’s own reckoning of the feast days (Tishri 15=began Sun Oct 24 (or Mon 25,) 17 CE Thu Oct 13, 18 CE) vs. that of the Jews (Tishri 15=began at sunset Wed Oct 27, 17 CE Fri Oct 14, 18 CE!)

Now suppose this John 7:3-9 conversation took place on Sabbath (beginning Fri Oct 7, 18 CE,) or the evening hours following the Shabbat, which I find likely, wouldn’t Yeshua be likely to wish to observe the Scriptural Day of At-One-Meant that began at that time?!!

[49] Please cf. my Notice under footnote #56!

[50] Nov 8, 17 CE SNB sunset 16:49:20; moonset 17:12:40; lag: 23 min 20 sec; illumination: 1.50% = Very questionable visibility, even weather allowing! è Kislev 1, 17 CE = Beginning at sunset Nov (8 or) 9, 17 CE è Kislev 25 = Beginning at sunset (Thu Dec 2 or) Fri Dec 3, 17 CE.

Dec 8, 17 CE SNB sunset 16:39:46; moonset 17:32:47; lag: 53 min 01 sec; illumination: 1.77% = Visible, weather allowing! è Kislev 1, 17 CE = Beginning at sunset Dec 8 (or 9,) 17 CE è Kislev 25 = Beginning at sunset Sat Jan 1 (or Sun 2,) 18 CE.

[51] Cf. my Excel file: The Sacred Calendar of the Creator in Progress (version VIII.2.1).xls

[52] Cf. the footnote #41 above! è Tishri 22 = Beginning Sun Oct 31, 17 CE at the earliest, or else the next day, neither of which are a 7^th Day Sabbath.

[53] SNB Dec 22, 17 CE sunrise: 06:39:32 with moon 5° 51’ above the horizon. è Kislev 13 began at sunset Dec 21, 17 CE è Kislev 25 began Sun Jan 2, 18 CE.

[54] The Nisan, 18 CE, astronomical full moon Apr 18, 18 CE 21:33 è Nisan 13 began Apr 18 & Nisan 15 began Wed Apr 20, 18 CE è No postponement rules è +163 days è Tishri 1 began Fri Sep 30, 18 CE & Tishri 22 began Oct 21, 18 CE è & +50 days è Began Thu Jun 9, 18 CE.

[55] Cf. footnote #54!

[56] Cf. footnote #54!

[57] Astronomical full moon Oct 13, 18 CE at 13:54 Jerusalem local solar time è Tishri 13 of the Jews began Oct 13, Tishri 1 began Sat Oct 1, and Tishri 22 began Oct 22, 18 CE, but due to the Rabbinic rules è Tishri 1 began Sun Oct 2 and Tishri 22 began Oct 23, 18 CE… However, the Nisan full moon overrules (cf. footnote #54!) è Tishri 22 began Oct 21, 18 CE!!!

[58] Astronomical full moon Nov 1, 19 CE 12:00 noon è Tishri 13 of the Jews began Nov 1 and Tishri 1 of the Jews began Fri Oct 20, 19 CE (no postponement rules) è Tishri 22 began Nov 10, 19 CE.

Double check: Nisan 19 CE astronomical full moon May 7 16:38 è Nisan 13 began at sunset May 7 è Nisan 15 began Tue May 9, 19 CE è Postponement rules è Nisan 15, 19 CE began Wed May 10 + 163 days è Tishri 1 began Fri Oct 20, 19 CE = Verified!

[59] Please cf. footnote #64 above!

[60] SNB Sep 29, 18 CE sunset: 17:31:15; moonset: 18:07:15; lag: 36 min 00 sec; illum.: 3.72% è Tishri 1 began Sep 29 (or 30 if bad weather) è Tishri 22 began on Thu Oct 20 or Fri Oct 21, 18 CE, or else...

SNB Oct 28, 18 CE sunset: 16:58:11; moonset: 17:18:47; lag: 20 min 36 sec; illumination: 1.47% (This would be a most unusually early observation of the New Moon crescent and would require quite clear atmosphere indeed, but it is certainly not impossible!) è Tishri 22 began Fri Nov 18 or Sat 19, 18 CE.

[61] Of the two options I’ve been considering below, I find that the second one is the one that will, much more likely than the first, stand the test of time [strike through edits on 5941_[(?)] 09 16 2027 [2010-12-23:]]

#1) Considering the fact that during the Aviv 1, 18 CE – Adar, 19 CE time period prior to the crucifixion, Yeshua is not recorded as attending any of the feasts at Jerusalem, yet he visited with Martha and Mary at their home at a time that may well have been the Scriptural Feast of Dedication, it seems to me likely that the calendar of the Jews was likely one full month off the Scriptural calendar during this time. Considering also the fact that the Scripture year prior to said period of time was placed two plus weeks earlier relative to the Julian calendar, and thus also to the seasons, and the fact that Yeshua did join the Jews in Jerusalem on several occasions during those 12 months (and likewise also during the remainder of the duration of his years of ministry,) I would conclude that the calendar of the Jews would run one lunar month ahead of the Scripture calendar for this time period. If so, then Kislev 25 of the Jews would have begun and ended close to a month prior to the Scriptural Feast of Dedication and the time when Yeshua likely was visiting with Martha and Mary at their home in Bethany [SNB Nov 27, 18 CE sunset: 17:01:10; moonset: 17:53:11; lag: 52 min 01 sec; illum.: 1.89% - Astronomical full moon: Dec 11, 18 CE 14:38 è Kislev 13 of the Jews began Dec 11, and Kislev 25 began Fri Dec 23, 18 CE.]

#2) On the other hand (and I believe that this argument is the one that will stick, especially upon considering also the unlikely visibility of the Oct 28 New Moon crescent in satisfaction of a later Tishri 22 (cf. footnote #60,)) it seems to me as though Luke 10:38-13:9 is the record of Yeshua’s teaching at the Feast of Dedication, first privately at Martha and Mary’s home on the Scriptural Kislev 25 [beginning Wed Dec 21, 18 CE Sat Jan 1, 18 CE] then continuing two days one day later on the Jews’ Kislev 25 [beginning Fri Dec 23, 18 CE Sun Jan 2, 18 CE] before the masses being referenced in Luke 11:29 along with the scribes, lawyers, and Pharisees referenced in Luke 11:37, 38, 45, 53; 12:1, 13. Notice Luke’s reference in two separate records of Yeshua’s dining at a Pharisee’s house, Luke 11:37-54 and Luke 14:1-24. Notice that this makes Yeshua’s teaching at the home of Martha and Mary a Sabbath event! This to me is a subtle confirmation of this placement of this event being a correct one!

[62] Nov 27, 18 CE SNB sunset: 16:40:10; moonset: 17:32:10; lag: 52 min 00 sec; illumination: 1.89% è Kislev 25 began on Wed Dec 21 (or Thu 22,) 18 CE, or else…

Dec 27, 18 CE SNB sunset 16:46:53; moonset 18:07:47; lag: 80 min 54 sec; illumination: 2.33% = Visible, weather allowing! è Kislev 25 began on Fri Jan 20 (or Sat 21,) 19 CE

[63] Oct 18, 19 CE SNB sunset 17:08:44; moonset 18:00:43; lag: 51 min 59 sec; illumination: 3.98% = Visible, weather allowing!

[64] Cf. footnote #54!

[65] It is clear, however, that John was one of the three disciples that were present with Yeshua at the Mount of Transfiguration (Matthew 17:1-2; Mark 9:2.) It is equally clear that no part of that event is being included in the Gospel of John.

[66] Cf. footnote #33!