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Statement of belief: “Sanctify them through thy truth: thy word is truth.” (John 17:17
KJV)
Updated 5929± 08 25 2025 [2008-11-25]
Dated New Testament Events
contributing
towards a better understanding
of
the timeline in the N.T.:
I.
The timing of John the Baptist’s conception and
delivery:
Luke
starts off relating the story of the beginnings of John the Baptist:
"There
was in the days of Herod, the king of
Based upon the
available facts and other considerations
re the timing of the 24 courses of priests and Levites servicing the temple in
Jerusalem “the course of Abia,” and thus also Zacharias’ presence at the
temple, are timed events defined as such in the bible text (cf. e.g. Exodus
40:1–38; Leviticus 21:16–23; 1 Chronicles 24:3, 4, 5, 10,
19; 27:1–2; 2 Chronicles 5:11; 23:8; and 2 Kings 11:5.) The course of Abia is the eighth
course [1 Chr. 24:10,] or one of the days most likely between the beginning of
the 11th (or 12th?) Shabbat and the end of the 12th
(or 13th) Shabbat of the sacred year (cf. “8th course” in the first of the
lists of courses.) From the Greek
text (cf. TLT translation below) of Luke 1:23 it is clear that Zacharias’
ministration was prematurely concluded in accord with the Torah instructions
that no one with a blemish is to offer the bread of his God (Leviticus
21:16-23.)
Luke 1:23 (TLT)
AndG2532 it came to pass,G1096 that, in that mannerG5613 were concludedG4130 theG3588 daysG2250 of hisG846
ministrationG3009 and he departedG565 toG1519 his ownG848 house.G3624
Luke 1:23 (KJV)
AndG2532 it came to pass,G1096 that, as
soon asG5613 theG3588 daysG2250 of hisG846
ministrationG3009 were accomplished,G4130 he
departedG565 toG1519 his ownG848 house.G3624
Lev 21:21
(KJV) No man that hath a blemish of the seed of Aaron the priest
shall come nigh to offer the offerings of the LORD made by fire: he hath a
blemish; he shall not come nigh to offer the bread of his God.
Lev 21:22 (KJV) He shall eat the bread of his God, both of the
most holy, and of the holy.
Lev 21:23 (KJV)
Only he shall not go in unto the vail, nor come nigh unto the
altar, because he hath a blemish; that he profane not my sanctuaries: for I the
LORD do sanctify them.
Since, in accord with Leviticus 4:7 the service
performed by Zacharias before the altar of incense (Luke 1:9-10) could be
performed any day of the week this event could have taken place any time within
the above specified 8 day time period, even within Zacharias’ very first day of
ministration. Thus, this series of events began within 8 days of the beginning
of the 11th (or 12th?) Shabbat of the sacred year
beginning Aviv 1 and, if I am not mistaken, said 11th Shabbat
occurred on Sivan 17 or 18 or else on Sivan 16, 16 BCE [beginning at sunset of
either Friday
May 26 or else of Friday June 23, 16 BCE.]. Now, consider carefully these passages:
"And about those days his wife Elisabeth pulled [herself] together, and hid herself in the fifth month, saying…" Luke 1:24 (TLT.)
"And1161 after3326 those5025 days2250 his846 wife1135 Elisabeth1665 conceived,4815 (or 4900) and2532 hid4032 herself1438 five4002 months,3376 saying,3004…" Luke
In comparing the above translations please consider
carefully Strong’s #3326, 4815 (with its roots 4862 and 2983,)
and 4900 re the Greek word used in Textus Receptus, “συνελαβεν4815 (or 4900),” and the translations “conceived” vs. “pulled
[herself] together,” and also the grammatically permissible alternatives “for
five months” and “in the fifth month.”
[The fifth month corresponded in 16 BCE either to July 8 through
August 6, or else August 7 through September 4.] Typically pregnancies starts showing in
the fifth month of pregnancy, which is also the time when quickening will
occur. Thus apparently the biblical/Hebrew calendar months
coincided with the months of pregnancy of Elisabeth. Thus also we’ll
notice that Elisabeth was already pregnant at the time when Zacharias was given
the glad tidings by the angel. Consider the following texts:
“But1161 the3588 angel32 said2036 unto4314 him,846 Fear5399 not,3361 Zacharias:2197 for1360 thy4675 prayer1162 is heard;1522 and2532 thy4675 wife1135 Elisabeth1665 shall bear1080 thee4671 a son,5207 and2532 thou shalt call2564 his846 name3686 John.2491” Luke
"But the angel said unto him, Fear
not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall deliver unto thee a son, and thou shalt
call his name John." Luke
"Now1161 Elisabeth's1665 full time5550 came4130 that she846 should be delivered;5088 and2532 she brought forth1080 a son.5207 " Luke
Notice that the same Greek word, Strong’s
#1080, is used in both Luke 1:13 and 1:57,
although KJV has translated this word first “shall bear” and then “she brought forth,” when the context of
the latter makes it obvious that the word is giving reference to the delivery.
Thus, in no place does the Greek text, i.e. Textus Receptus, indicate anything
directly about John being conceived. Considering the statement of Luke that the
5th Moon fell out not long after Zacharias’ returning home in the
latter part of Sivan, the 3rd Moon, and even more specifically from
Luke 1:27, 36 (the 6th Moon coinciding with Elisabeth’s 6th
month of pregnancy) and 56-57 (delivery about 3 months later,) it appears as
though most likely John the Baptist was conceived close to the beginning of Aviv in 16 BCE
[March 11 or April 10, 16 BCE] and that accordingly he was delivered at full
term pregnancy around Tevet 4, 16 BCE or Tevet 5, 15 BCE [around
December 6, 16 BCE or January 5, 15 BCE.]
II.
The timing of Yeshua’s conception and delivery:
Yeshua’s conception and delivery: Counting backwards in time from the Passover in 18 CE
we find the beginning of Yeshua’s ministry. Yeshua’s two and a half years of
service, i.e. one fall and three subsequent Passovers, began in the fall prior
to the Passover, 16 CE. He was then (fully) 30 years old at the time when
Tiberius’ 15th year of reign had begun, i.e. as referenced by a
Jewish historian such as Luke. Thus the civic year beginning with Tishri 22, 15
CE, 16 CE is [at least roughly] concurrent with Yeshua’s 31st year
of life, and is exactly concurrent with Tiberius’ 16th year of reign
as referenced by a Jewish historian. Counting back 30 full years from the fall
of 15 CE, i.e. from Tishri 22, 15 CE, we arrive at Tishri 22, 16 BCE, which
time should then concur with Yeshua’s conception, which probably occurred
on or near the Eighth Day in 16 BCE [September
27/(28) or October 26, 16 BCE,] (cf. below.) Yeshua’s
Expected Date of Delivery was then June 23/24 or July 22 of 15 BCE. Though
Ronald L. Conte Jr finds a slightly later date for the conception and delivery
of Yeshua, the dates above given agrees fully with the time specified by Ronald
L. Conte Jr for the “taxing …made when Cyrenius was governor of Syria” (Conte, Important Dates in the Lives
of Jesus and Mary, page 69.)
Let’s now
consider Yeshua’s conception and delivery:
"And in the sixth month the angel Gabriel was sent from God unto a city of
Why would this time reference, “in the sixth month,”
pertain to anything other than the
sixth biblical calendar month?
"And,2532 behold,2400 thy4675 cousin4773 Elisabeth,1665 she846 hath also2532 conceived4815 a son5207 in1722 her848 old age:1094 and2532 this3778 is2076 the sixth1623 month3376 with her,846 who was called2564 barren.4723 " Luke
This text passage confirms the synchronicity between
the numbered biblical months on the one hand, and on the other the months of
pregnancy of Elisabeth, does it not?
Notice that the Greek word used in Textus Receptus, “συλληψη4815,” Strong’s #4815,
correctly translated “conceive” in the following passage, is not the same word
as any word used by Luke in connection with John the Baptist:
"And,2532 behold,2400 thou shalt conceive4815 in1722 thy womb,1064 and2532 bring forth5088 a son,5207 and2532 shalt call2564 his846 name3686 JESUS.2424" Luke
Thus, according to Luke, at the time of the visit of
the angel Gabriel, in the sixth biblical calendar month, Mary had not yet
conceived. What then is more likely than
that Mary
was to conceive at the very beginning of the year beginning on the Eighth Day,
i.e. at the time of the Twenty-second Day of the Seventh biblical month [September 27/(28) or October 26, 16 BCE?]
It is interesting to notice that the Moslem’s Koran
seems to be indicating also that the conception of Yeshua occurred in September
or October. I understand that in the Moslem countries the birth of a child is
counted from conception and not, as in the western countries, from the time of
delivery. In the translations of the Koran available to me the translator
appears to have mistakenly attributed the events, that actually describes the
conception, to the delivery, but the probable correct meaning pertaining to
conception are fairly evident even from the words used by the western
translator.
The words that provides the time for said event are
found in Sura 19, verse 25, which states: “Shake the stem of the palm tree,
then ripe and fresh dates will fall down over you!” (freely translated from a
Swedish translation of the Koran (K.V. Zetterstéen (1979.))) Another Swedish translation
provides a translator’s note stating: “Accordingly Jesus was born at the end of
September or in the beginning of October. That is when the dates are
sufficiently ripe in the
We next read about Mary when, at the time when John
the Baptist was about to be delivered, Mary returned from her three month long
stay with
It follows from the apparent date of conception above
that Yeshua’s
Expected Date of Delivery [280 days after LMP or 266 days (9 lunar months)
after conception] was Sivan 26/27, or Tammuz 26, 15 BCE, [June 23/24 or July
22, 15 BCE.]
III. The timing of Yeshua’s
visit to the
Luk
Luk
Yeshua turned 12 years old Tishri 1, 4 BCE.
Accordingly he was 12 years old at Passover 3 BCE. The Feast of Unleavened
Bread is always Aviv 15 through 21 [i.e. either Wed-Tue, April 2-8 or Thu-Wed,
May 1-7, 3 BCE.]
Apparently the travelers had left
IV. The Ministry of John the Baptist, and the
Baptism and Temptation of Yeshua:
“1 Now in the
fifteenth year of the reign of Tiberius Caesar… the word of God
came unto John the son of Zacharias in the wilderness. 3 And he
came into all the country about Jordan, preaching the baptism of
repentance for the remission of sins… 21 Now when all the people were baptized,
it came to pass, that Jesus also being baptized, and praying, the
heaven was opened, 22 And the Holy Ghost descended in a bodily shape like a
dove upon him, and a voice came from heaven, which said, Thou art my beloved
Son; in thee I am well pleased. 1 And Jesus being full of the Holy Ghost returned
from
Year 15 CE of the
Julian Calendar covers part of two calendar years as reckoned by Luke,
Josephus, and the Biblical calendar, and as well by the Hebrew Calendar. Hebrew
calendars generally begin with either Aviv 1 or Tishri 1 and the Biblical
calendar, which was generally the one Josephus used, begins with the 22nd
day of the seventh lunar month. Thus, in 15 CE the Biblical year began at
sunset of either September 24 or October 23 (or 24,) depending
on whether or not aviv, a certain stage of barley ripening, was found before
sunset of March 10, 15 CE. Thus it should be noticed that the Julian,
and the Gregorian, Calendars are based, in effect, on the beginning of the
reign of Caesar Tiberias, and not, as commonly believed, upon the birth of
Christ:
“The Diocletian era is counted from
the beginning of the reign of Caesar Diocletian, which reign began on August
29, 284 CE [emphasis in colored font added,] and on the 1,825,030th day of the Julian
period. The Diocletian era is also called the Era of Martyrs in commemoration
of Diocletian’s persecution of the Christians.” (Free translation of the entry
under “Diokletia’nska tideräkningen” taken out of the Swedish encyclopedia
Svensk Uppslagsbok, (1934.))
“Diony’sius exi’guus
(Dionysius the tiny,) a
monk in
“At the time for this
[the Julian] calendar reform the reckoning of years of the Romans was generally
dated from the founding of
“The Christian Era: In the earlier centuries of the
Christian church much dissension was caused by the various attempts to work out
a satisfactory method of calculating the date of Easter. In the year now called
AD 525, a monk named Dionysius Exigutis made a new 95-year Easter table to
continue a current table that was soon to expire. He copied the last years of
the other table, which were numbered by the era of the Emperor Diocletian, but
being unwilling to preserve the memory of a notorious persecutor of the
Christians, he labeled the first column of his continuing table “Anni Domini
Nostri Jesu Christi,” and numbered the first year 532. [23] From this came the
dating formula “in the year of our Lord 532,” etcetera (Latin, Anno Domini.
abbreviated to AD). Dionysius did not explain how he arrived at this particular
year. Evidently he accepted a date for the birth of Christ that was already
current, for it agrees with that given in the consular list contained in a
Latin chronological work of the year 354, which puts Christ's birth in the consulship of C. Julius Caesar Vipsamus
and L. Aemilius Paulus, or AUC 754. (This consular year is AD 1) [See
Chronographus, page 56.]” (Horn, Sigfried H. Ph.D., Chronology of Ezra Seven, p. 9.)
In consequence we see
that the calling and ministry of John the Baptist commenced some time after
September 23, 15 CE and was concluded by the end of the subsequent Passover (cf.
VII below,) i.e. by April 19, 16 CE.
Yeshua was baptized by
John the Baptist at the beginning to the forty days of temptations. This period
of temptations were concluded while Yeshua was in
But when exactly? Is there an event between the Feast of
Tabernacles and Passover that Yeshua is known to have been attending in
"And it was at
The Feast of Dedication
occurs annually on Kislev 25. Kislev is the ninth month in the biblical and
Hebrew calendars. Thus Kislev 25, 15 CE corresponds to November 26 (Tu) (or
27,) or December 26 (Th,) 15 CE, again depending on whether or not aviv was
found before sunset of March 10, 15 CE. The last temptation is recorded as
taking place in Jerusalem, thus apparently the last and fortieth day of
temptations may, not unlikely, have been concurrent with Kislev 25, and if so,
then Yeshua was baptized by John the Baptist forty days prior to Kislev 25,
which is Bul [i.e. Cheswan] 14 or 15, 15 CE [October 16 (We,) 17 (Th,) or 18
(Fr,) or November 15 (Fr,) 16 (Sh,) or 17 (Su,) 15 CE,] depending on whether
the latter month, i.e. Bul, had 29 or 30 days etc..
I don’t know whether
John the Baptist was baptizing on Shabbat, but, if he was, it fits well with
the biblical pattern that Yeshua was baptized upon a Shabbat, i.e. on Bul
(14 or) 15, 15 CE [November 16, 15 CE.] If this is how it was, then the last
and fortieth day of temptations occurred on Kislev 25, 15 CE [starting at
sunset on Wednesday December 25, 15 CE.]
Considering
the word the festival of
Xylophory and Matt. 3:13:
Notice the Greek word “ασβεστω762 A-DSN” within the passage translated “but1161 he will
burn up2618 the3588 chaff892 with unquenchable762 fire.4442 13 Then5119 cometh3854 Jesus2424 from575 Galilee1056 to1909 Jordan2446 unto4314 John,2491 to be baptized907 of5259 him.846” Matt.
“6. Now the next day was the festival of Xylophory; upon which the custom was for every one to bring
wood for the altar (that there might never be a want of fuel for that fire
which was unquenchable and always burning).” Josephus, The Wars of the Jews, II:17:6.
“- ed. William Whiston, A.M. (Josephus wrote this
after the temple was destroyed and the fire had gone out.)” (Cf. http://www.zianet.com/godisgood/simplegreekglossary.html.)
However, using this Greek word within Matt. 3:13 as an
indication that the timing of Yeshua’s baptism should be concurrent with said
festival, which apparently
occurred on Av 14, does not fit this scenario.
If Yeshua had fallen
for the last temptation, he would likely have fallen to his death, and thus, as
commonly believed, his “ascension” to “heaven” would then also have occurred on
a Thursday, i.e. in accord with Ascension Day as celebrated in accord with the
Roman Catholic calendar, i.e. the Gregorian Calendar. Note however,
that, because Yeshua did not fall for the temptation, Yeshua’s
true ascension, as recorded in Acts 1, took place instead on a Shabbat, and
not on a Thursday.
Notice also the
- One may have begun on Shabbat, the other ended
on Shabbat;
- One could have ended with Yeshua dying, the
other began with Yeshua being risen out of death;
- One ended with Yeshua standing up firmly for
the principles of Yahweh, the other began with Yahweh standing up for
Yeshua by returning to him his life and freedom;
- One could have ended with a false so called
“ascension to heaven,” the other began with a real ascension out of
death;
- One began with ascending from the bottom of the
dirty waters of Jordan, the other ended with Yeshua standing upon, then
ascending into the air from, the top of the Mount of Olives;
- One began with being symbolically buried, the
other ended with a true ascension;
- One ended, on the Day of the Dedication of the
Temple, with Yeshua dedicating himself, and his bodily temple, the other
began with the victory resulting “naturally”, i.e. by the power of
Yahweh, from his dedication;
- One was characterized by suffering and
temptation, the other was characterized by victory and eternal life.
- One may have began on a day designed for making
Israel forget their true Creator while commemorating instead a man/king
who by such commemoration “made Israel to sin” [Bul 15,] the other ended
on the day called Feast of Weeks, which day is designed for reminding
Israel of the Jubilee cycle and how to be released out of all bondage of
men and kings;
- One ended with victory over Shatan, the other
began with victory over Shatan.
V.
The First Disciples being
Called the First Time:
“19 And this is the record of John, when the Jews sent priests and Levites from
The event described by John in the above passage is
clearly NOT the baptism of Yeshua, but a subsequent event described by John
with the words: “when the Jews sent priests and Levites from
“10 And straightway coming up out of the water,
he saw the heavens opened, and the Spirit like a dove descending upon him: 11
And there came a voice from heaven, saying, Thou art my beloved Son, in whom I
am well pleased. 12 And immediately the Spirit driveth him into the
wilderness. 13 And he was there in the wilderness forty days, tempted
of Satan; and was with the wild beasts; and the angels ministered unto
him.” Mark 1:10-13 (KJV.)
“1 And Jesus being full of the Holy Ghost returned
from
Clearly, Yeshua was alone, for the forty days in the
wilderness, with none but “Satan…, the wild beasts; and the angels.” Those
forty days started immediately upon coming up out of the waters where he was
baptized. Thus, the calling of the disciples, described by John above, took
place after the forty days of temptation. Since the disciples are twice
referenced in John record of the marriage in Cana of Galilee, the four
disciples described by John in the passage above were necessarily called prior
to said marriage in Cana of Galilee.
Although I cannot be certain, it may not seem unlikely
that the “priests and Levites” sent from
Thus I conclude that Yeshua likely called Andrew and Simon on the Sixth Day, Kislev 26,
15 CE [Friday, December 27, 15 CE,] and that the words “abode with him that
day” in the following passage are giving reference to the Shabbat which
started at sunset that day, i.e. at about the tenth hour since this was
mid-winter when the days are short:
“They came and saw where he dwelt, and abode
with him that day: for it was about the tenth hour” John
Indeed, this reference to “the tenth hour” as a reason
for staying where they were is good evidence in support for this being the
beginning of Shabbat, and thus also confirmatory evidence for Kislev 25
occurring on Thursday December 26 in 15 CE. Cf. also the expression “the
eventide was come” in:
“And Jesus entered into
Re Philip and Nathanael, the second pair of brothers
called to become disciples of Yeshua:
“The day following Jesus would go forth into
“The day following” then
naturally references the First Day, i.e. the day following the Shabbat, when
the travelers from
VI. The Marriage in
Background: After Yeshua was baptized by John the Baptist, and
after his forty days of temptation (cf. Matt.
"29 The next day John
seeth Jesus coming unto him, and saith, Behold the Lamb of God, which
taketh away the sin of the world." John
"32 And John
bare record, saying, I saw the Spirit
descending from heaven like a dove, and it abode upon him. 33 And I knew him
not: but he that sent me to baptize with water, the same said unto me, Upon
whom thou shalt see the Spirit descending, and remaining on him, the same is he
which baptizeth with the Holy Ghost.” John 1:32-33 (KJV.)
"43 The day
following Jesus would go forth into
“And
the third day there was a marriage in
In
16 CE the new moon of Aviv 1 most likely was first seen at the end of Shabbat
at the beginning of the First Day of the week.
Thus Tuesday Aviv 3, 16 CE [March 31, 16 CE, starting
Monday night March 30, 16 CE,] is “the Third Day” any which way you look at
it, i.e. the third day of the week, the third day of the month, and the third
day of the year, isn’t it? If this is the same “third day” referenced
in John 2:1 there would be “not many days” before it was time for the journey
“up to Jerusalem”, where Yeshua apparently arrived at the latest on the
Preparation day, prior to the Sabbath which fell on Aviv 14 that year.
VII.
The First Cleansing of the
“13 And the Jews' passover was at hand,
and Jesus went up to Jerusalem, 14 And found in the temple those that sold oxen
and sheep and doves, and the changers of money sitting: 15 And when he
had made a scourge of small cords, he drove them all out of the temple,
and the sheep, and the oxen; and poured out the changers' money, and overthrew
the tables; 16 And said unto them that sold doves, Take these things hence;
make not my Father's house an house of merchandise. 17 And his disciples
remembered that it was written, The zeal of thine house hath eaten me up. 18
Then answered the Jews and said unto him, What sign shewest thou unto us,
seeing that thou doest these things? 19 Jesus answered and said unto them,
Destroy this temple, and in three days I will raise it up.” John 2:13-19 (KJV.)
Clearly this first cleansing of the
VIII.
The Beginning of Yeshua’s Ministry vs. the
Beginning of the “Forty and Six Years” in John 2:20:
Quoting Scriptures:
“And the Jews' passover was at hand, and Jesus went up to
“Then said the Jews, Forty and six years was this temple
in building, and wilt thou rear it up
in three days?” John
This event
took place on, or a very few days prior to, Aviv 13, 16 CE [Friday, April 10,
16 CE.] Cf. “VII. The First Cleansing of the Temple by Yeshua:” above!
IX. John the Baptist imprisoned
by Herod:
Notice the custom
evidenced by the Gospel of John (cf. item #2 below:)
"55 And the Jews'
passover was nigh at hand: and many went out of the country up
to
The sequence of
events as recorded in the Gospel of Matthew:
“11 Then the devil leaveth him, and, behold,
angels came and ministered unto him. 12 Now when Jesus had heard that John was cast into
prison, he departed into
The sequence of
events as recorded in the Gospel of Mark:
“12 And immediately the Spirit driveth him
into the wilderness. 13 And he was there in the wilderness forty days,
tempted of Satan; and was with the wild beasts; and the angels
ministered unto him. 14 Now after that John was put in prison, Jesus came into
The sequence of events
as recorded in the Gospel of Luke:
“18 And many other things in his exhortation
preached he unto the people. 19 But Herod the tetrarch,
being reproved by him for Herodias his brother Philip's wife, and for all the
evils which Herod had done, 20 Added yet this above all, that he shut up John in prison. 21 Now when all the people were baptized, it came to
pass, that Jesus also being baptized, and praying, the heaven was opened.” Luke
3:18-21 (KJV.)
The sequence of
events as recorded in the Gospel of John:
“22 After these things came Jesus and
his disciples into the
What Josephus has to
say about the death of John the Baptist:
“2. Now some of the
Jews thought that the destruction of Herod's army came from God, and that very
justly, as a punishment of what he did against John, that was called the
Baptist: for Herod slew him, who was a good man, and commanded the Jews
to exercise virtue, both as to righteousness towards one another, and piety
towards God, and so to come to baptism; for that the washing [with water] would
be acceptable to him, if they made use of it, not in order to the putting away
[or the remission] of some sins [only], but for the purification of the body;
supposing still that the soul was thoroughly purified beforehand by
righteousness. Now when [many] others came in crowds about him, for they were
very greatly moved [or pleased] by hearing his words, Herod, who feared lest
the great influence John had over the people might put it into his power and
inclination to raise a rebellion, (for they seemed ready to do any thing he
should advise,) thought it best, by putting him to death, to prevent any mischief
he might cause, and not bring himself into difficulties, by sparing a man who
might make him repent of it when it would be too late. Accordingly he
was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle
I before mentioned, and was there put to death. Now the Jews had an
opinion that the destruction of this army was sent as a punishment upon Herod,
and a mark of God's displeasure to him.” Josephus, Antiquities XVIII:5:2.
From the above passages
I find it likely that Herod put John the Baptist into prison more or less
immediately after the end of the Feast of Unleavened Bread. The bases for my
conclusion are as follows:
- Matthew and Mark both agree that Yeshua went
back to
- According to John
11:55 it was customary for the people to travel "to
- Says John’s disciples: “He that was with thee beyond
- John makes it clear that Yeshua returned to
- The leaders, e.g. Herod, were wary of doing
anything to upset the huge masses while they were all assembled at
- It makes sense for Yeshua to withdraw from an
activity and an area that is being presently attacked by the political
leadership, especially considering “that Jesus made and baptized more disciples than John,” doesn’t it?
The Seventh Day of the
Feast of Unleavened Bread in 16 CE occurred on Sabbath [April 18, 16 CE]
starting at sunset the preceding night. It seems reasonable for Herod to grab
John the Baptist before John leaves
X.
Meeting the Woman at Jacob’s Well at the
city of
“1 When therefore the
Lord knew how the Pharisees had heard that Jesus made and baptized more
disciples than John, 2 (Though Jesus himself baptized not, but his disciples,)
3 He left
"35 Say not ye, There
are yet four months, and then cometh harvest? behold, I say unto you,
Lift up your eyes, and look on the fields; for they are white already to
harvest." John
"45 Then when he
was come into
"54 This is again
the second miracle that Jesus did, when he was come out of
"1 After
this there was a feast of the Jews; and Jesus went up to
Notice that Yeshua was
on his way back from “the feast” “at
Yeshua is providing the
answer by giving reference to 1. the upcoming harvest after another “four
months,” and 2. the “fields… [that] are white already to harvest” (v.35.) The Geezer calendar is helpful:
“Two months [6th
& 7th] for harvesting olives, two [8th &
9th] months for sowing grain, two months [10th & 11th]
for sowing the late, one month [12th] for collecting flax, one
month [1st] for harvesting barley, one month [2nd]
for harvesting and feasting, two months [3rd & 4th]
for cutting the vine plants, one month [5th] for summer fruit.”
The Sacred Calendar
year begins with the first new moon after the ripening of the first barley (the
aviv), which first month is then the month Aviv, by Torah
definition. The “four months” referenced by Yeshua must be the second
through the fifth months, must they not? After that comes the “two months for
harvesting olives,” as referenced in the Geezer calendar above. Thus, we see
clearly that Yeshua was coming back from Jerusalem going through Sychar and
Samaria while it was yet the month of Aviv, the first month of the year and not
yet fully one month after the miracle performed in Cana, Galilee. Thus it is
only natural for John, the author, to use the reference to this very recent
event in
In consequence, the
“feast” referenced in John 5:1 must be the Feast of Weeks. (This is a most significant fact, because this
one reference is the only text used as a basis for a fourth Passover reference
within the gospel narratives, i.e. for Yeshua’s ministry lasting three and a
half years. However, as seen above, this basis is not valid since said “feast”
was not Passover, but the Feast of Weeks. In consequence, I find no Scriptural
basis for Yeshua’s ministry lasting more than two and a half years.)
The
First and Seventh days of the Feast of Unleavened Bread in 16 CE occurred on
Sunday April 12 and Sabbath April 18 respectively, each starting at sunset the
preceding night. The next new moon visible most likely was at sunset April 26,
16 CE, making April 27 the first day of the Second Month. Therefore, the
earliest possible day Yeshua could have come to Sychar was
XI. Yeshua in the
Luke
Luke
4:16 TLT+ And2532
he came2064
to1519
Nazareth,3478
where3757
he had been2258
brought up:5142
and,2532
as2596
his846
custom1486
was, he went1525
into1519
the3588
synagogue4864
on1722 the3588 Day2250 of the3588 Sabbaths4521,
and2532
stood up450
for to read.314
The Greek words used in Textus Receptus ”τη3588 T-DSF ημερα2250 N-DSF των3588 T-GPN σαββατων4521 N-GPN,”
are literally translated “the Day of the Sabbaths.” The words translated “the
Day” are both in the feminine dative singular format; dative indicating “point
of time” (cf. Jay, Eric G., New Testament Greek, pp. 27, 32, & 141.)
The same Greek words, ”τη3588 T-DSF ημερα2250 N-DSF των3588 T-GPN σαββατων4521 N-GPN,”
are found in Luke
But
the only biblical Feast Day that I am aware of within the above time period is
Hag Ha-Shavout, also known as the Feast of Weeks, the Day of Pentecost, and the
Day of Jubilee.
Thus, the Day of the Shabbats, and the event recorded
in Luke 4:16-31, happened (presumably) on Sivan 11 or 12, 16 CE [Saturday June 6,
16 CE]
XII.
Andrew and Simon (Cephas) Called as Disciples a Second Time:
“12
Now when Jesus had heard that John was cast into prison, he departed into Galilee; 13 And leaving Nazareth, he came and dwelt in
Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
14 That it might be fulfilled which was spoken by Esaias the prophet, saying,
15 The land of Zabulon, and the land of Nephthalim, by the way of the sea,
beyond Jordan, Galilee of the Gentiles; 16 The people which sat in darkness saw
great light; and to them which sat in the region and shadow of death light is
sprung up. 17 From that
time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at
hand. 18 And Jesus, walking by the sea of Galilee, saw two brethren,
Simon called Peter, and Andrew his brother, casting a net into the sea:
for they were fishers. 19 And he saith unto them, Follow me, and I will make
you fishers of men. 20 And they straightway left their nets, and followed him.
21 And going on from thence, he saw other two brethren, James the son of
Zebedee, and John his brother, in a ship with Zebedee their father,
mending their nets; and he called them. 22 And they immediately left the ship
and their father, and followed him.” Matt 4:12-22 (KJV.)
Although Simon and
Andrew evidently are the same disciples in both passages, this record by
Matthew is clearly giving reference to another time and place than that
referenced in John 1:37-51. Matthew is describing an event in
“And1161 so3668 was also2532 James,2385 and2532 John,2491 the sons5207 of Zebedee,2199 which3739 were2258 partners2844 with Simon.4613 And2532 Jesus2424 said2036 unto4314 Simon,4613 Fear5399 not;3361 from575 henceforth3568 thou shalt(2071) catch2221 men.444
“And2532 when they had brought2609 their ships4143 to1909 land,1093 they forsook863 all,537 and followed190 him.846 ” Luk 5:10-11 (KJV.)
The timing for this
second calling of Andrew and Simon, the sons of Jona, and also the calling of
James and John, the sons of Zebedee, apparently is closely tied to the time
when “Jesus had heard that John was cast into prison [and the time when] he departed into
Galilee,” while nonetheless being
apparently also subsequent to “the Day of the Shabbats” [Which term is,
presumably, the same as the Feast of Weeks, Hag Ha-Shavout, and the Day of
Pentecost?] referenced in Luke 4:16 and thus prior to this second calling. More
specifically these callings are tied to “that time
[when] Jesus began to preach [and while he was] walking by the sea of Galilee.”
As seen above (cf. item
#X above) Yeshua was detained for two days at Sychar in
XIII.
Plucking grain on Shabbat:
Luk 6:1(KJV) “And it came to pass on the second Sabbath after
the first, that he went through the corn fields; and his disciples
plucked the ears of corn, and did eat…”
Luke specifies this
Shabbat as the Second-First Shabbat, which references the First Shabbat in the
Second cycle of 24 weekly temple services (or else the second Shabbat in the
First cycle of 24 courses) for the priests at
[Calculations (in the
temporary absence of internet and a weekday calendar for 16 CE:) If
Saturday June 6, 16 corresponds to Friday Day 158 (Gregorian 2008) and if Aviv 1, 16 = March 29, 16 corresponds
to Saturday Day 89 (Gregorian 2008), then Fri Day 158 – Fri Day 88 (Gregorian
2008) = 70 days = 10 x 7 days and if Day 158, 16 = Saturday then Day 88, 16 =
Saturday also and Aviv 1, 16 = March 29, 16 = Day 89, 16 = Sunday. It follows
that the 31st Shabbat after [not counting] March 28, 16 = 31wks x 7
days = 217 days after March 28 in any year and 217 days + Day 88 = Day 305 in
any year (with a Feb 29added) and Day 305 (Gregorian) is Oct 31 in any year
(with a Feb 29added.) Oct 31, 2008 is a Friday and Oct 31, 16 was a Saturday
since Day 88, 16 was a Saturday. Oct 31, 16 was the 10th or 11th
day of the 8th Moon (unless aviv was found by Feb 27 or 28, 16 CE.
If aviv was early then Aviv 1, 16 = February (28 or) 29, 16. Feb 29 is Day 60
(Gregorian) and was a Friday in 2008 and a Saturday in 16 CE (since Day 88, 16
was a Saturday.) It follows that Day 60 + 217 days = Day 277 = October 3 in any
year and that October 3, 16 was a Saturday and if Aviv 1, 16 was February 29,
16 then October 3, 16 was Saturday and day (12 or) 13 of the 8th
Moon, 16 CE.) Thusly I conclude that the Second-First Shabbat in 16 CE
most likely fell out on Oct 31, 16, which was the 10th or 11th
day of the 8th Moon or else, if there was aviv on Thursday Feb 27 or
Friday Feb 28, 16 and the New Moon crescent was first seen by that time, then
the Second-First Shabbat in 16 CE fell out on Saturday Oct 3, 16, which was day
(12 or) 13 of the 8th Moon, 16 CE.]
XIV.
Healing the man
with a withered right hand:
The words “And it came to
pass also on another sabbath” in Luke 6:6 (KJV) are most likely
a reference to the Eighth Day following immediately upon the Feast of
Tabernacles. The words used in Textus Receptus are “εν1722 ετερω2087 σαββατω4521,” which words are being literally translated in KJV+ “on1722 another2087 sabbath.4521”
Luk 6:6 TLT+ And1161
it came to pass1096
also2532
on1722 Shemini Atzeret
(the Eighth Day)2087, 4521
that he846 entered1525 into1519
the3588
synagogue4864
and2532
taught:1321
and2532
there1563
was2258
a man444 (2532)
whose846 right1188 hand5495
was2258 withered.3584
Accordingly, and based upon
the context of other dated events, Luke 6:6 references Tishri 22, 16 CE, which
falls out on (the Second or) the Third Day of the week [(Monday or) Tuesday October (12 or) 13, 16 CE. Cf.
the calendars
below!] The Eighth Day following upon the Feast of Tabernacles is one of
the “extra Shabbats,” and not necessarily one of the regular weekly Sabbaths.
This is worthy of noticing, particularly in the context of Mark 3:2, which is
designating this day merely as a Sabbath! Cf. also Lev 23:36:
Lev
Notice also Mark 3:8, 22 re all the people and the
scribes coming down from Jerusalem and elsewhere. Considering the masses of
people meeting at Jerusalem at the Feast of Tabernacles it certainly does make
sense if the word spread quickly at said Feast, following which the people
would have came en masse from there to see Yeshua and to be healed by him! The
fresh news about the man healed from his withered hand on the Eighth Day would
have been adding fresh fuel to whatever other word that had already gotten
around of Yeshua’s healings.
Elul/Tishri 16 CE
1 2
3 4 5
6 7
8 9 10 11 12
13 14 15 16 17 18 19
1 2 3
4 5 – Tishri 1 is Day of
Trumpets
20 21 22 23 24 25 26 – The
New Moon Crescent was potentially first
seen on September 21
6 7
8 9 or, much more likely, on September 22, 16 CE.
27 28 29 30
Tishri/Heshvan 16 CE
10 11 12 – Tishri 10 is Day of
At-One-Ment
1 2 3
13 14 15 16 17 18 19 –
Tishri 15 is the 1st Day of the Feast of Tabernacles
4 5 6 7
8 9 10
20 21 22 23 24 25 26 –
Tishri 22 is Shemini Atzeret, the Eighth Day, Lev.
11 12 13 14
15 16 17
27 28 29 30
28 19 20 21 22 23 24
25 26 27 28 29 30 31
A study
of Shem Tov’s Hebrew Matthew 12:9 and corresponding OT Hebrew language
confirms the above conclusions, while also helping us to better understand the
biblical Hebrew terminology used for designating the end of the year and the
beginning of the next. In George
Howard’s book Hebrew Gospel of Matthew we find the following translation:
Matt 12:9 GH “It came to pass at the end of the days that Jesus
passed on from there and entered into their Synagogues.”
Perhaps
the following may be an even clearer translation of the original Hebrew text of
Matthew than the above:
Matt 12:9 TLT “It came to pass towards the last portion of the
year, [that time in the Seventh Month
when the Day of At-One-Ment and the Feast of Tabernacles is being observed]
that Jesus passed on from there and entered into their Synagogues.”
XV.
Teaching the multitude at the seaside on “the First of those days,” or “on
the same day,” and then sailing off into a storm while Yeshua slept:
“And
it happened on one of the days…” Luke
“Now
it came to pass on a certain day…” Luke
“And
it began on the first of the days…” Luke
“The
same day…” Matt. 13:1 (KJV)
“…on
that day…” Matt. 13:1 (Hendricksson, The Interlinear Bible)
“…on
that very day…” Matt. 13:1 (TLT)
“…on
that day, evening having come…” Mark 4:(1,) 35 (Hendricksson, The Interlinear
Bible)
“…on
that very day, evening having come…” Mark 4:(1,) 35 (TLT)
Three of the four gospels
are using a rather rare emphasis when introducing the events of this particular
day. Evidently this day is worthy of
particular emphasis or other words would have been used. Most translators seem
to have toned down the emphasis placed upon this timed event. Perhaps because
they failed to see the connections to other events also described in the
context though not in the most immediate context? It seems to me that this
particular day may be receiving its emphasis because apparently John the
Baptist was beheaded on the evening following upon the events of the day here
described (cf. Matt. 11:2, 7; 14:1-2; Luke 7:19, 24; 9:7.) This is apparently the
day when Yeshua’s mother and brethren were seeking him (cf. Matt. 12:46-50;
Luke 8:19-21.) It is also apparently the day when Yeshua told the parable of
the sower (cf. Matt. 13:3-8, 18-23, 36-40, 53;
Mark 4:3-20, 34-35;
Luke 8:5-15.) In the evening they left and sailed across to the other side (cf.
Matt. 13:53; Mark 4:35; Luke 8:22-26.)
A question may be raised
as to whether this Day One is the First Day of the week following immediately
upon the Shabbat when his disciples plucked the corn and/or the man with the
withered hand was healed (Matt. 12:1, 10; Mark 3:1-2.) If so then this would be
evidence that this is indeed a reference to the First Day of the week rather
than to a month, wouldn’t it? However, the events recorded in Matt. 12:14-15,
22, 24, 38, and in Mark 3:6, 13, 14, 20, 22 seems to indicate somewhat more
time consuming events than what may fit into one single Sabbath. Nevertheless,
the time reference in Luke 8:22 may still be to the First Day of the week,
albeit not necessarily the one immediately following upon said Shabbat.
The words used by Luke
may be translated “on one of the days,” “on the first of the days,” “on this
most important of the days,” or perhaps even “on the first of the days of the
month” as may be indicated also by Yeshua’s “going up into a mountain” (Mark
3:13,) i.e. to get a better view of the new moon. If the beheading of John the
Baptist occurred on Shevat 2, 17 CE as concluded below, then each and all of
the above translations are valid, because the events described by both Luke and
Matthew occurred, as it may appear, during the day preceding the evening
starting Shevat 2, i.e. on Shevat 1, 17 CE [January (Monday 18 or)
Tuesday 19, 17 CE].
XVI.
The last of the twelve being called (e.g.
Matthew,) and the twelve being ordained:
The event recorded in
Mark 3:12-19 and Luke 6:12-16 (cf. Matt. 8:34-9:9 where it appears as though
Matthew was called for the second time (cf. Matt. 11:1 item #XV above!) after Yeshua’s return from the
country of the Gadarenes; and Matt. 10:1-42) apparently took place on the same
day as identified under item #XV above, i.e. on Shevat 1, 17 CE [January
(18 or) 19, 17 CE].
XVII.
The beheading of John the Baptist:
The beheading of
John the Baptist by Herod at the request of Herodias: At, or
shortly before, the time of plucking grain on Shabbat John the Baptist was in prison. According to most translations of the
scriptures John was beheaded in connection with a feast held in commemoration
of Herod’s “birthday.” However, it is more likely that the Greek is giving
reference to a feast in commemoration of Herod’s accession. This event took
place some time prior to a Passover. But
Herod’s de facto accession was concurrent with the death of Herod the Great,
which, according to Earnest L.
If, on the other hand, Herod the Great died in 8 BCE as concluded by Ronald L. Conte (based upon Josephus’ eclipse and a thorough consideration of all possible lunar eclipses specified in Fred Espenak’s astronomical tables) then our focus should be Shevat 2, 8 BCE [January 14 or 15, 8 BCE,] and if Herod held his “birthday” celebration according to the Julian calendar he would have done so on Tevet 26 or 27, 17 CE, which is 4-6 days prior to Schebat 2 of that year.
Thus, John the
Baptist may well have been beheaded on or around Thursday
January 14, Friday January 15, or evening of January (Tuesday, 19 or) Wednesday 20, 17 CE.
XVIII.
Driving out the evil spirits named Legion in the
country of the Gadarenes:
From the parallel
passages of Matthew 12:24-14:2, Mark 3:13-6:15, and Luke 8:4-9:9 one may deduce
that Matthew(?) and John most likely did not participate in the journeys by
boat roundtrip across the Sea of Galilee to the country of the Gadarenes. (Had there been a parallel of John it should
most likely have been placed between John chapters 5 and 6. Matt. 8:23-9:26
does relate several of events missing in chapters 12-14, but notice that
Matthew himself was not called to follow Yeshua until the time of Matt. 9:9
(Cf. Mark 3:13-18, which calling event may have occurred on the very day
preceding the evening when Yeshua went by boat to the country of the
Gadarenes.) Thus Matthew may well be retelling prior events told him by other
disciples?) Further, one may deduce that because of this trip, and the timing
of it, Yeshua did not hear about the beheading of John the Baptist for a few
days, i.e. until after his return from the country of the Gadarenes. Quite possibly this bad news was not
immediately made public, but was instead delayed until the popularity of Yeshua
was impressed upon Herod a few days after John was beheaded, i.e. as recorded
in the gospels. By comparing the timing of items XV above and XX below, it becomes obvious that Yeshua visited
the country of the Gadarenes from Shevat 2
until before the Shabbat hours of Shevat 6 or 7, 17 CE [i.e. from January (19
or) 20 until some time before sunset January 22, 17 CE.]
XIX.
Matthew being called the
second time(?):
Based
upon Matthew’s own record, and upon the
subject matter of items #XV, XVI, and XVIII above, it appears as though Matthew was called a second time on the
Sixth day of the week, Shevat 5 or 6, 17 CE [Friday, January 22, 17 CE.]
XX.
Unsuccessful mission to Yeshua’s “own country”:
"And
when the sabbath day was come, he began to teach in the synagogue: and many
hearing him were astonished, saying, From whence hath this man these things?
and what wisdom is this which is given unto him, that even such mighty works
are wrought by his hands?" Mark 6:2 (KJV.)
Provided the dating of items #XVIII above and XXII below are correct it is an
easy matter to date the Shabbat referenced in Mark 6:2, being that this is the
last and only Shabbat within this same time period, i.e. Shevat 6 or 7, 17 CE [January 23, 17 CE.]
XXI.
Sending out the disciples “by two and two”:
The
events recorded in Mark 6:7-13 (cf. Matt. 10:1-42) must be placed between items
#XX above and XXII below. Thus this event took
place between Shabbat, Shevat 6 or 7 and the Fifth Day of the week, Shevat 11
or 12, 17 CE [between Saturday, January 23 and Thursday, January 28, 17 CE.]
XXII.
Feeding 5.000
from five loaves and two fishes, and
XXIII. Yeshua walking on the waters of the
The
feeding of the 5.000 from five loaves and two fishes: From Matt. 14:10-17 we learn that Yeshua learned
about the death of John shortly after it happened and that this is the time
when 5000 were served from five loaves and two fishes. From the context it appears that this event
occurred on a Thursday afternoon/evening, if so then likely this event took
place in the late afternoon or evening of either January 21 (New Moon approaching 1st quarter
moon) or January 28, 17 CE (approaching full moon) [Schebat 4, 5,
11, or 12 (Schebat is the 11th biblical month).] However, adding the requirement of a Shabbat
between items #XVII and XXII above ob
XXIV. The Transfiguration experience “upon an high mountain”
See: The
Transfiguration Event.
XXV. Was the blind man who was
cured on Sabbath cured on the same Eighth Day which included the
Transfiguration experience? And did the Transfiguration event take place on the
mount of Olives?
Yeshua cured a blind man on a Shabbat while passing
out of the
“In the last day, that great day of the feast,
Jesus stood and cried, saying, If any man thirst, let him come unto me, and
drink.” John
“And every man
went unto his own house.”
“Jesus went unto the mount of Olives.
And early in the morning he came again into the temple, and all
the people came unto him; and he sat down, and taught them. John 7:53-8:2 (KJV)
“Then took they up stones to cast at him: but Jesus
hid himself, and went out of the temple, going through the midst of them,
and so passed by. And as Jesus passed by, he saw a man which was blind
from his birth.” John 8:59-9:1 (KJV)
“And it was the sabbath day when Jesus
made the clay, and opened his eyes.” John
“Others said, These are not the words of him that hath
a devil. Can a devil open the eyes of the blind? And it was at
Here there is apparently a reference back to the
healing of “the eyes of the blind” man that is in this verse associated with
“the feast of the dedication” Kislev 25. So, does this obviate our conclusion
that the healing of the blind man took place on the Eighth Day, or does it not?
Cf. below at “Yeshua at the Feast of Dedication!”
XXVI. Yeshua at the Feast of
Dedication:
Joh 10:21 KJV Others said, These are not the words of him
that hath a devil. Can a devil open the eyes of the blind?
.
.
.
Joh 10:22 KJV And it was at
Joh 10:23 KJV And Jesus walked in the temple in
Solomon's porch.
Joh 10:24 KJV Then came the Jews round about him, and said
unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly.
Joh 10:31
KJV Then the Jews took up stones again to stone him.
Joh 10:39 KJV Therefore they sought again to take him: but he escaped out of
their hand,
Joh 10:40 KJV And went away again beyond
Notice the repetition of “again!” Isn’t this quite
obviously in reference back to the recent events of just a few weeks earlier
and the events that occurred on the Eighth Day [October 2, 17 CE] and
which events are related in John 7:37-10:18? After the stoning event and escape
of Yeshua related in John 8:59-9:1 as apparently related to “the last day, that
great day of the feast” (John 7:37,) isn’t it much more likely that there is a
greater space of time intervening prior to this repetition of events than a few
hours or at most a very few days?
The Feast of Dedication occurs annually on Kislev
25. Thus, if the crucifixion was in 18
CE then the preceding Feast of Dedication began at sunset Thursday night December
3, 17 CE.
“And it was at
When does winter begin? “The climate of
Nevertheless, the years (15-37 CE) when Kislev 25 fell
in mid-December or later are these: The
winters starting in 15(?), 16, 18, 21, 24, 26, 27, 28(??), 29, 31(??), 32, 34,
35, and 37.
XXVII.
Three references (Luke 13:1-4, 11, 16) to “eighteen”
in the early part of the 18th Year of Tiberius: 1. Pilate murdering
Galileans sacrificing at the
Luk
13:1 KJV There were present at that season
some that told him of the Galilaeans, whose blood Pilate had mingled with their
sacrifices.
Luk
13:2 KJV And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such
things?
Luk
13:3 KJV I tell you, Nay: but, except ye repent, ye shall all likewise perish.
Luk 13:4 KJV Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that
dwelt
in
Luk 13:11
KJV And, behold, there was a woman which had a
spirit of infirmity eighteen years, and was bowed together, and could in no
wise lift up herself.
Luk 13:16
KJV And ought not this
woman,
being
a
daughter
of
Abraham,
whom
Satan
hath
bound,
lo,
these
eighteen years, be loosed from this bond on the sabbath day?
I find it interesting that the only three usages of the number eighteen in
the entire New Testament are tied to the early part of the 18th Year
of Tiberius as dated within this chronology study. I have found that the last
dated events (that I’ve discovered in Luke thus far) prior to Luke 13 are Luke
9:28-30, 37 (i.e. “the
transfiguration event that occurred on Tishri 22, 17 CE [After the beginning of
Sabbath, Friday night after sunset October 1, 17 CE.]”) and Luke
9:51; 10:38-39 (heading
to Jerusalem and the Feast of Dedication (Kislev 25 [December 3,] 17 CE) and
visiting with Martha and Mary,) and that the first dated events (that I’ve
discovered in Luke thus far) subsequent to Luke 13:1-16 are found in Luke 13:22;
15:1; 17:11; 18:35; 19:1-6, and 19:8-10
(dated Aviv 1 [April 5,] 18 CE), which series of events all seem tied to
Yeshua’s last journey to Jerusalem prior to his crucifixion.
Perhaps this could be taken as a direct Scriptural hint, even as
Scriptural confirmation?, that these events are correctly dated to the 18th
biblical Year of the reign of Tiberius? Perhaps the number 18, i.e. 6+6+6, may
be for us a reminder of the Mark of the Beast which was to attach briefly also
to Yeshua as the title to his name was sold by Judas into the trusteeship of
the Beast / local Government? Perhaps the importance, for each of us, of
recognizing this type of subject relationship to a State is emphasized also by the one and only sign
to be given this “evil and adulterous generation?”:
Mat
12:39 KJV But he
answered and said unto them, An evil and adulterous generation seeketh
after
a
sign;
and
there
shall
no
sign
be
given
to
it,
but
the sign of the prophet
Jonah:
At any rate, based upon the above referenced series of events, I conclude
that Luke 13:1-16 references an event that took place between the Feast of Dedication on Kislev 25 in the 18th
biblical year after the beginning of the reign of Caesar Tiberius [Friday
December 3, 17 CE,] and some days prior to Aviv 1 [April 5,] 18 CE.
XXVIII.
An outline of the daily
events of the Crucifixion week based upon the Greek N.T. (Textus Receptus):
To
see the details of this study please click here!
XXIX.
The timeline re N.T. events beyond the end of the four
Gospels: Acts of the Apostles; the Letters of Paul, Peter, John, James, &
Jude; Revelation
Click this link to pursue these items!
XXX.
The War and the Destruction of
Click
this link for my complete study "The War and the Destruction of Jerusalem"!
XXXI.
John’s captivity on Patmos:
Click
this link to pursue this item!
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