Without recourse. All Rights Reserved. Tree of Life©
Statement of belief: “Sanctify them through thy truth: thy word
is truth.” (John 17:17 KJV)
Updated 5929± 04 09 2025 [2009-07-02]
For
a simplified entry into this paradigm, please consider viewing: 1. The Preview table of the events
of the Friday Aviv 17 Crucifixion, and 2. the MS Excel Diagram Showing the Events
of the Paschal/Pesach Week!
Seems
I’ve been granted by Yahweh, the Creator, the privilege of having been shown a
solution that meets and satisfies most or even all Scriptural, purely
historical, and astronomical texts that I am currently aware of re:
Timing of the Events of the Paschal/Pesach Week
making timing possible also of many other events
recorded in the New Testament
The
Friday Crucifixion Occurred, Not on Aviv 14, but on Aviv 17, 18 CE
Nonetheless
Aviv 14 includes the Key Event re the Crucifixion,
As
Coupled with the Sign of the Prophet Jonah
Abstract:
I
first was made to notice that the NT Greek text of Textus Receptus optionally
may be translated as specifying weekdays in most cases where the translators
have used duration even where no beginning point in time is given. I am certain many “authorities” on the Greek
language will question or even deny this, but the proof is in the pudding.
Finding that my translations, as above described and named TLT (Tree of Life
Time version,) makes much more sense, and that it is then very easy to plug the
results into the existing calendar using astronomical tables I came up with a
list of possible years for the crucifixion.
Adding the weekdays as given also for the transfiguration event
following upon the preceding Feast of Tabernacles it was possible to limit the
years even further. Having taken these
steps I came to notice some very important revisions of the conventional
understanding of history. These
revisionists who had discovered much which had previously been hidden in the
maze of confused conventional history helped me a giant step along towards
further extending my search while building upon the shoulders of giants. The results of my studies at this point makes
me convinced that the key event of the Pesach Week was the “burial anointment”
by Mary and the sale of Yeshua by Judas on the eve of Passover Day. These
events and those of the following night, when the merchandize or collateral,
Yeshua, was delivered - as in swallowed by the fish - constitutes the beginning
of the sign of the prophet Jonah. The
tail event of the fish sign was the crucifixion and burial in the tomb. The sign of the fish was once more
reduplicated during the 72 hours when Yeshua stayed imprisoned in the tomb
while having his bodily temple restored prior to release on the Third Day of
the Week – in full accord with the exact words prophesied long since.
Please,
press this link to see a Diagram
Showing the Events of the Paschal/Pesach Week
What
this study is: Found below is a
private Bible study re the paschal week events.
(Besides the Scriptures I used also a Greek grammar, concordances,
dictionaries, and some historical and astronomical &c. web sites for
correlation to current Calendars.) Staying focused upon the subject while
trying my best to listen attentively to the still small voice I have received,
little by little, and precept upon precept, while I keep enjoying the blessings
all along!
Any
contribution towards the perfection of this study is greatly appreciated!
I.
Acknowledgments:
Most
of all credit for this work is due unto the One who made heaven, and earth, and
the sea, and the fountains of water. This model is based primarily upon the
aha-experiences granted me while studying the Holy Scriptures. Secondly, the
reality of the events in the Creator’s universe are also being used as a
primary reference in this study. Without
those two references, that is, the Holy Scriptures and the handiwork of the
Creator of the Universe, I am convinced it is impossible to obtain either the
results I have discovered or any other true and valid discoveries. Much credit
is also due Fred
Espenak who is the author and contributor of the NASA astronomical tables
that I have used in this study. Unto the extent that those astronomical tables
can be confirmed as representing the reality of the events in the Creator’s
universe they are invaluable. Josephus
and Suetonius, both of whom lived in the first century of the current era and
both of whom were therefore themselves contemporary potential eyewitnesses to
many of the events they have recorded are very important references in this
study. Josephus especially must be given much credit for his very exact time
references in those parts that are close to his own life time. In addition, and
although I am using none of them as authorities for building any conclusions
upon, acknowledgement and much credit must be given to many others who have
enjoyed similar aha-experiences as I have and who have freely shared with me
and others of the pearls that they have been granted from above. I’d like
especially to thank Nehemiah Gordon who is the editor of the Karaite Corner, and from whom
I’ve learned the most about how and when the annual biblical Calendar events
occur. Special thanks also to Dr. Lorraine Day for her teaching on the Sign of
Jonah as pertaining to the three days and the three nights starting with
the burial anointment and sale of Yeshua, thus transferring Him into the
jurisdiction of the fishy Beast. Special
thanks also goes to Dr. Earnest L. Martin and Ronald L. Conte Jr. both
of whom have made a tremendous work in revising the errors in timing of historical
events re the century surrounding the life of Yeshua. Without their emphasis on correlating known
astronomical events with recorded history my results would not have been what
they are. Immanuel Velikovsky taught me
much about revolutionary and necessary revisions of ancient history, and of the
unwillingness of establishment science, so called, to accept needed paradigm
shifts. Last, but certainly not least, I wish to give credit to the Seventh-day
Adventist pioneers, most especially Joseph Bates
and Ellen Gould White,
whose life work and teachings in word and action keeps on teaching me
ever more of the basic principles and attitudes necessary for searching for and
finding the real fundamentals of our existence, and how to learn and accept
such truths without fear of the many restraining status quo forces in society
and in religion which, ruled by fear of the unknown as they are, tends to hold
all of us back from the most important discoveries re our very own lives. Thank
you all! Many others not named are not
forgotten. I especially would like to
thank each one who has supplied me with valuable references without which this
study would not have been possible.
II.
Apology and chief references used:
All
errors in this work are my own. I’m not
a professional theologian and I do not know much Greek, but I am not afraid of
using my Interlinear Bible by Hendrickson, my New Testament Greek – an
Introductory Grammar by Eric G. Jay, and Strong’s Exhaustive Concordance of
the Bible, including most importantly a Greek Dictionary of the New
Testament. I am doing my best to remain
free from theological contamination and traditions colored by eons of
hierarchies and accumulated errors of thought.
Doing so helps tremendously in making untold discoveries in the Bible
and in my relationship with my creator.
III.
Key Discoveries:
1.
In most, if not all, instances in the New Testament, terms like “the
third day” references weekdays rather than
any other sequences starting from a random base. As it turns out in this study Yeshua was
released from the tomb at the very beginning of “the third day”, i.e. Monday
night at sunset, at the very end of a full 72 hour period which began when
Yeshua was entered into the tomb of Joseph of Arimathea Friday night at sunset.
Thus the sign of Jonah is fulfilled perfectly [72 hours] while yet the
imperfection in the ordinal number “third” is used to describe the perfected
prophecy. Cf. Matt. 16:21, 17:23, 20:19, 27:64; Mark 9:31, 10:34; Luke 9:22,
13:10, 13-14, 32-33, 18:33, 24:7, 21, 46; John 2:1; Acts 10:40; and 1 Cor. 15:4. Cf. also Josephus’ record re the
timing of the resurrection on “the third day:”
“3. Now there was about this time Jesus, a wise man, if it
be lawful to call him a man; for he was a doer of wonderful works, a teacher of
such men as receive the truth with pleasure. He drew over to him both many of
the Jews and many of the Gentiles. He was [the] Christ. And when Pilate,
at the suggestion of the principal men amongst us, had condemned him to the
cross, (9) those that loved him at the first did not forsake
him; for he appeared to them alive again the third day; (10) as the divine
prophets had foretold these and ten thousand other wonderful things concerning
him. And the tribe of Christians, so named from him, are not extinct at this
day.” Josephus, Antiquities
XVIII:3:3.
2. Many Greek bible texts are
translatable as either “x days,” “[the
first] x days [of the Week,]” “Day X [of the Week,]” or “the xth Day
[of the Week.]” The latter three options are probably the correct
translations in most, or even all, cases relative to historical events, however
the first, “x days,” without further specification, is most often used in KJV
as well as in most current translations. (Cf. items ##20, 30, &54 under V Study Notes to Myself) Examples are Matt. 17:1, Matt. 26:2, Mark 9:2,
Mark 14:1, John 20:26, and Acts
20:6, 21:4, 7, 27, 24:1, 25:1, 6, and 28:14. The basis for this ambiguity
is that the Greek grammar often does not provide any distinguishing marks
between genitive singular and accusative plural, and also that the definitive
article is not consistently used in such settings.
3. In every instance when the Greek
NT text is referencing the first day of the week the words “μια
των ημερων,” “ημεραν
μιαν,” or “μιαν
ημεραν” are
used (cf. Luke 5:17; 8:22; Acts 21:7; 28:13.) In contradistinction, each
time the words “the first day of the week” are
found in KJV, the corresponding Greek words are “μια των σαββατων,” which words literally means “the foremost of the
sabbaths.” The phrase “the first
day of the week,” when found in
KJV, is in every instance a
gross mistranslation of the Greek words in Textus Receptus (Please click on
this link for a more complete analysis!) The Greek text in the Textus
Receptus is, in seven out of the eight KJV text passages using the phrase “The
First Day of the Week,” very clearly giving reference to the Seventh Day of
Unleavened Bread (Matthew 28:1, Mark 16:2, 9, Luke 24:1, John 20:1, 19,
Acts 20:7, and 1 Corinthians 16:2. [In Mark 16:9 the Greek words
translated “the first day of the week” are different from the other 7 passages,
but means the same.]) The Seventh Day of Unleavened Bread is a special Sabbath
(cf. Leviticus 23:8, Numbers 28:25.) The Greek word “σαββατων” in 1 Corinthians 16:2 is also giving reference
to said special Sabbath and not to Sunday.
Thus, the Textus Receptus is in no instance using the Greek word “σαββατων” when giving reference to Sunday, the first day of
the week. Once in the NT the Greek words “πρωτη4413 σαββατου4521” are used. In this instance also the context clearly
identifies these words as a reference to the Seventh Day of Unleavened Bread.
(Cf. also John 7:37 “In the last day, that great [day] of the feast…” referencing Shemini HaAzeret, the Eighth Day of the Feast of Tabernacles.)
4. “In the end of the Sabbath, as
it began to dawn toward the first day of the week” is another gross
mistranslation which I believe is better translated “But at the last of the
Sabbaths [i.e. the three Sabbaths within the Feast of Unleavened Bread] at the
beginning of the Chief of the Sabbaths [i.e. at sunset, at the eve of the
Seventh and last day in the Feast of Unleavened Bread,”] Matthew 28:1. This
error is based upon a misunderstanding of the Greek word “οψε,” which Strong’s defines as “late in the
day; by extension after the close of the day,” i.e. the
beginning of the next biblical day. No biblical Sabbath ends at dawn!
5. Yeshua was using the
biblically correct Calendar as taught in Exodus, Leviticus, and Deuteronomy
(Mark
6. Yeshua was at Pilate at the 6th
hour (Mark
7. The biblical restrictions for the
weekly Shabbat are stricter (Deut.
8. Scripture word studies, re
e.g. how days and hours are expressed in the Greek NT as well as in the Hebrew
OT, taught me to recognize #1-3 above and the true Torah teaching re the timing
of Omer Reshit, the Waving of the Sheaf, and the corresponding correct Year of
Jubilee.
9. Yeshua was NOT crucified on
Aviv 14th ! Could NOT have
been! NOT if he was in fact following the biblical instructions of killing and
eating the Passover during the first half of Aviv 15th (Cf. Mark
14:12 and Deuteronomy 16:4.) And NOT if he was in fact seeing Pilate at the 6th
hour of one day and then crucified at the 3rd hour of another day.
10. Insistence upon trusting in
the correctness of the Greek text, Textus Receptus, in every
detail, while refusing to trust any translation to the extent unresolved
specific problems exist.
11. Time references, though correct
in the original, are not always reliable even in the best of translations.
12. Within the paschal week several
interesting 72 hour periods, i.e. Jonas’ sign (cf. Matt.
a. 72 hours in the tomb.
b. 72 hours from being delivered by
Judas into the hands of the priests unto “machar,” the morning breeze on the
day of Omer Reshit, the Waving of the Sheaf, on the regular weekly Shabbat
morning.
c.
72 hours plus (?) between the selling of Yeshua and the refusal of the
buyers to reverse the transaction beyond the 72 hours mark. The expiration of
72 hours based upon a Monday night transaction is Thursday night at the very
earliest, more correctly Friday night. The timing of Judas’ request - if that
is what it is - for a reversal of the transaction is uncertain. If it was prior
to 72 hours then he should have been able to successfully renegotiate the deal.
may be based upon the dishonor inherent in his statement, which, albeit based
upon a claim of mistake, is yet on the format of an argument rather than upon
the format of a conditional acceptance and redraft. Thus the refusal of the
chief priests to accept Judas’ return of the silver coins. Didn’t Judas have the option of making a
statement on the order of “I see no reason why upon my return of the thirty
pieces of silver within three banking days, you, the other party to this
action, do not have an obligation of releasing Yeshua, the object of our
transaction” and/or “I see no reason why, based upon my claim of mistake, i.e.
sin, based upon my rescission of signature, and/or based upon my reversing this
transaction within three days and three nights, I do not have the power to make
our contract nugatory ab initio”?
d. The regular Shabbat in the middle
of the paschal week is preceded and followed by three full days and three full nights..
e.
The Passover lamb is kept 3-4 days, i.e. 72 hours ++ before being
killed at Passover.
f.
Yeshua was killed 3-4 days after being sold.
g. Recognition of the 72 hour period
as a point of cutoff in all modern commerce and banking.
h. Recognition of the importance of
an ever improving perfection, and also of perfection as frequently represented
by the number three.
13. Think about these things
for a while: As Yeshua said while driving the merchants out of the
temple repetitively: “Make not my Father’s house an house of merchandize!” John
2:16. The temple is each our bodies,
but, and even more importantly – each our families, isn’t it? For are we not identifying with each our own
parental family? Consider carefully the phrase “image of God” vs. “man AND
female” in Genesis
- 72 hours in the tomb.
- 72 hours from being delivered by Judas into the hands of the
priests unto the day of crucifixion, i.e. the Day of Preparation.
- 72 hours plus (?) between the selling of Yeshua and the refusal
of the buyers to reverse the transaction beyond the 72 hours mark. The
expiration of 72 hours based upon a Monday night transaction is Thursday
night at the very earliest. The timing of Judas’ request - if that is
what it is - for a reversal of the transaction is uncertain. If it was
prior to 72 hours then his failure to successfully renegotiate the deal
may be based upon the dishonor inherent in his statement, which, albeit
based upon a claim of mistake, is yet on the format of an argument
rather than upon the format of a conditional acceptance and redraft.
Thus the refusal of the chief priests to accept Judas’ return of the
silver coins. Didn’t Judas have
the option of making a statement on the order of “I see no reason why
upon my return of the thirty pieces of silver within three banking days,
you, the other party to this action, do not have an obligation of
releasing Yeshua, the object of our transaction” and/or “I see no reason
why, based upon my claim of mistake, i.e. sin, based upon my rescission
of signature, and/or based upon my reversing this transaction within
three days and three nights, I do not have the power to make our
contract nugatory ab initio”?
- The regular Shabbat in the middle of the paschal week is
preceded and followed by three full days and three full nights..
- The Passover lamb is kept from arraignment on the 10th
day until the end of the 14th, 3+ days, i.e. 72 hours ++
before being killed at Passover.
- Yeshua was arraigned, i.e. sold, on the 14th day,
then killed 3+ days after being sold.
1. Re the timing of the Feasts, and other events, before and after the Crucifixion
of Yeshua as given within the NT:
Aviv 1
(?) (of the Biblical Calendar as
honored by Yeshua): The Fourth Day of the Week. [Tuesday evening through Wednesday afternoon.] Yeshua
enters Jericho [which name means ‘moon, lunation,’ Strong’s #3405, 3394, and
3391] and Judea [and the “foul” Calendar of the Priests showing Adar 30th
(?,) i.e. not yet recognizing the New Moon,] heals a blind man whose name means
“to be foul,” [Strong’s #2930, 2931] and abides in the house of Zacchaeus
[whose name means ‘pure,’ Strong’s #2140] who “was the chief among the
Publicans [chief tax collector, Strong’s #754]” and who is subsequently
acting as if a Sabbath Year had just been proclaimed (cf. Luke 19:8-10 and
Deut. 15:1-18.) More on the events prior
to Aviv 10...
Aviv 3
(?) (of the Biblical Calendar as
honored by Yeshua): The Sixth Day of the Week. [Thursday evening through Friday afternoon.] Lazarus
is buried. More on the events prior to
Aviv 10...
Aviv 8
(?) (of the Biblical Calendar as honored
by Yeshua): The Fourth Day of the Week. [Tuesday
evening through Wednesday afternoon.] Lazarus raised from the dead “on the
fourth [day of the week.]” (Cf. John
Aviv 10 (of the Biblical Calendar as honored by Yeshua): The
Sixth Day of the Week. [Thursday
evening through Friday afternoon.] Yeshua arrives in Bethany in accord with
the Torah instruction for the Passover lamb (Cf. Ex. 12:3.) “On the Sixth
[Day of the week] before the days of the Passover” John
12:1 (TLT.) The KJV rendition of
John 12:1 with my comments added in parenthesis: “Then Jesus six days [after
the beginning of the week, and] before the Passover came to Bethany…”
In accord with John
12:1-8 it seems most likely that Yeshua supped with Martha, Mary, and
Lazarus when first arriving in Bethany on Thursday night, i.e. at the beginning
of the Sixth Day. Although the events
recounted in John 12:1-8 are strongly reminiscent of those told in Matthew
26:6-16 (cf. the events of Aviv 14 as rendered below) it certainly is not
unlikely that Yeshua was dining with those very close friends of his rather
regularly at this season, is it? And
that the events were similar, though not the same each time…
The sequence of events
of Aviv 10 through 13 appears most clearly in the account found in Mark chapter
11.
"And Jesus entered
into Jerusalem, and into the temple: and when he had looked round about upon
all things, and now the eventide was
come, he went out unto Bethany with the twelve." Mark 11:11 (KJV.)
Mark 11:1-11 describes
Yeshua riding upon a colt out of Bethphage towards Jerusalem, then going
into the temple, and finally returning “the hour already being late,” (Hendrickson’s The Interlinear Bible)
probably referencing the hour before nightfall and the entry of Sabbath. Cf. the two translations above, and also
Matthew 21:1-11. The Greek word used in John 12:12, translated “the next day”
(KJV,) [Strong’s 1887] is derived from two Greek words indicating primarily
“at” and “breeze”, i.e. at the time of the morning breeze. [Colt
basis]
Aviv 11 (of the Biblical Calendar as honored by Yeshua): The events of Sabbath are briefly recounted in Mark
11:12-14, i.e. Yeshua cursing a fig-less fig tree. [Colt
dep]
Aviv 12 (of the Biblical Calendar as honored by Yeshua): The events upon this First Day of the week is told in
Mark 11:15-19 (ILB): “Entering into the temple, Jesus began to throw out
those selling and buying in the temple… And when evening came, He went
outside the city.” Cf. Matthew 21:12-17. [Colt
dep]
Aviv 13 (of the Biblical Calendar as honored by Yeshua): The events upon this Second Day of the week are told
in Mark 11:20-13:37: “And passing along early, they saw the fig-tree
withered from the roots. And
remembering, Peter said to Him, Rabbi, behold, the fig-tree which You cursed
has withered… [v. 20-21,] And they came again to
Aviv 14 (of
the Biblical Calendar as honored by Yeshua): Feast on the beginning of Passover
Day. Says Yeshua: “After the Second
Day [of the week] comes Passover” Matt. 26:2 (TLT.) (Cf. Mark 14:1) Starting on Passover Eve at the end of the
Second Day [on Monday evening] Mary anoints the feet of Yeshua. Says Yeshua:
“She hath poured this ointment on my body, she did it for my burial”
Matt 26:12. This same evening Judas sells Yeshua, and having done so Judas has
in effect begun the execution of Yeshua, the Lamb, on Passover
Eve in accord with the Torah. Notice the words of Yeshua: “I have given unto
thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth
shall be bound in heaven” Matt 16:19; 18:18. Never forget the emphasis on
beginnings in the Torah! Thus after the
burial anointment of Mary and the sale by Judas, the title to Yeshua is now
bound, i.e. entombed, in the belly of the fish, i.e. in the belly of the Beast,
which is the biblical symbol for the ruling man-made Authorities unto whom e.g.
Judas had sold the stolen title of Yeshua’s body.
A cursory reading of
John 12:2-8 & 12:12-15 alone might seem to indicate that, after daybreak
(on the Hebrew “machar”) [Tuesday morning,] Yeshua rides into Jerusalem on an
ass. However, compare the events as recounted by Mark and Matthew as related at
Aviv 10 above. If this cursory reading
of John was, or is, correct (Perhaps Yeshua repeated this symbolic event
twice?) then the following symbolism could apply: Yeshua is now property of the
buyers, the Beast, and the priestly Government, and these are, from the time of
sale, responsible for carrying Him on their back into Jerusalem and towards the
events that follow there. If my rendition of the events, as above, is correct,
then one symbolism may be: Yeshua is in charge of the Beast; after all He is
holding the reams, isn’t He? Says Yeshua at this point in time: “The hour
has come that the Son of Man should be glorified.” John
Thus, Yeshua, being
the Passover sacrifice, was truly sacrificed beginning on Aviv 14, i.e. by
being sold into the jurisdiction of men.
The fact that this process, this sacrificial event, was not in every
detail completed and consummated the very same day, and that the execution by
crucifixion did not take place until Friday Aviv 17, does not in any way deter
from the Scriptural ante type, does it?
Quite the contrary, looking at the events, as unfolded below, it is
obvious that the key
event, the waving of the sheaf and its symbolism occurred in the exact middle
of the Feast of Unleavened Bread! Isn’t
this then, where our focus also must be - lest we may miss entirely the point
of salvation in real life?
Additionally, isn’t this perfectly in accord with the biblical instructions,
e.g. Isaac being replaced by a ram, thus also Yeshua was replaced by the
Passover lamb at the Last Supper?
I
find the numbers here most interesting. Notice that 18=6+6+6
and that the beginning of Yeshua’s resurrection, as foreshadowed also by the
Omer Reshit, occurred on Aviv 18 in the 18th year of Tiberius
Caesar (the head of the Beast at that time), which year is also 18
CE [18 A.D.] (Re the years of Tiberius Caesar and the
revised chronology here preferred, please see more the works of Ronald L.
Conte Jr.. However, Conte is by no means the basis for this determination,
albeit I learned much through him. For basis, see more below!) Likewise each of us, being sons and daughters
of Adam has our beginning on the 6th day of creation.
In the Great Pyramid of Giza in Egypt the distance in cubits between the
plane of life and the plane of death is 1881.25, likewise the length of the
floor of the Grand Gallery is 1881.22 (Lemesurier, Peter, The Great Pyramid
Decoded, pp. 164, 328, and 330.) In the
Scriptures likewise the key numbers for the most central message is 1881.
Please save this Awesome
PPS Slide Show re the most central 1881 message of the Scriptures to your
computer, then click on the file and enjoy!
If you wish, you may dive a little deeper by letting me share a little more along the same
line... BTW, 153, as in 153 fishes,
has to do with Messianic enlightenment…
Aviv 15 (of the Biblical Calendar as honored by Yeshua): First
Day of Unleavened Bread. “And on
the first day [dat. sing. denoting specific point in time] of the
Unleavened Bread, when they killed the Passover, His disciples said to Him,
Where do you desire that going we may prepare that You may eat the Passover?”
Mark 14:12 (Hendrickson.) (Notice: The First Day of Unleavened Bread is
not the Passover Day, but is the day following Passover Day!) Starting
at the end of the Third Day, Passover Day, [Tuesday evening,] the Passover lamb
is killed, for the Upper Room Passover meal, at sunset in full accord with the
Torah instructions in Deut. 16:4.
At His prayers in the
garden following the meal Yeshua says: ”Could ye not watch with me the
First hour?” [Acc. sing. in the Greek, denoting duration.] After the
prayers in the garden, the first hour of which Yeshua defines as “the First
Hour”, Judas betrays Yeshua with a kiss in Gethsemane. This is the hour of delivery in consequence
of the prior sales agreement. Yeshua is at this time physically being
transferred by Judas, the seller, as an item of merchandize unto the buyers,
the chief priests, who are here willingly demonstrating their submission under
Pilate, Tiberius Caesar, and the Roman Empire, the current Beast, Baal, and
hierarchy of men, which powers / authorities / gods are specifically prohibited
by the first three articles within the Covenant outlined in Deut. 5:1-21.
Yeshua is then, after
“the cock crew” (John 18:27 [Notice: The cocks typically crew at 3 AM.]) and
“straightway in the morning” (Mark 15:1) brought from the high priests to
Pilate. Then later he is also brought before Herod and back to Pilate. Notice that Yeshua was before Pilate at noon
this day! “And it was the preparation of the Passover, and about the sixth hour.” (Cf.
John 19:14) The Passover lamb is sacrificed at the time for sunset between the
end of Aviv 14 and the beginning of Aviv 15 as is clear from Deuteronomy 16:4.
Thus, Passover Day, Aviv 14, is “the preparation of the Passover [lamb]”.
Notice that according to the calendar of the Jews, as apparently observed by
the high priests this particular year, Aviv 14, “the preparation of the
Passover [lamb]” occurred on Aviv 15 as reckoned by Yeshua, i.e. on the 4th
day of the week.
“The same day Pilate
and Herod…” (Luke 23:12) each refuse to find fault with Yeshua, but fails to
set him free in the face of each of their fears of the people (Cf. Luke
23:14-15). They make friends with one
another (Cf. Luke 23:12.)
"Judas...
repented himself… and hanged himself." Matt. 27:3-10. According to Matthew
this reaction of Judas clearly began at the time when Yeshua was brought from
the high priests to Pilate. Whether or
not he also hanged himself that same day, and whether the purchase of the
Potter’s field also occurred on that same day, is not certain though certainly
it is possible.
The events that are
tied to this particular day are outlined in Matt. 27:1-14, Mark 15:1-5, Luke
22:66-23:12, and John 18:1-19:15. Notice
especially John
[Cf. last
paragraph under Aviv 16 below, e.g. re Barabbas!]
Notice that all the
events outlined in the scriptures as occurring between
Aviv 16 (of the Biblical Calendar as honored by Yeshua): "Pilate...
called together…" a meeting "...at the Feast".
Luke 23:13, 17. Notice that here Pilate
has occasion to call a meeting. Quite obviously this is a new meeting which is not the
same event as the event at which the high priests and the mob first brought
Yeshua before Pilate. Why else would
Pilate have to make arrangement for calling a meeting, i.e. if every one was in
place already?
Notice also that this
day is being referenced by Pilate and by the high priests as “the Feast.” This is a strong indication that this
particular event, the setting free of a prisoner, was tied to the First Day of
Unleavened Bread. Cf. Lev. 23:5&6!
Barabbas was set free
on this day, while there was a delay re the delivery of Yeshua to the mob, as
apparent by the words “Pilate… released Barabbas unto them, and delivered
Jesus, when he had scourged him…” Mark 15:15. The actual delivery
of Yeshua may well have been delayed until Friday morning. The legal procedures
of appointed officials are rarely if ever quick ones, and here Pilate is
apparently trying whatever means he dare in order to set Yeshua free. Pilate had plenty cause for delay!
The events of this
particular day are outlined in Matt 27:15-26, Mark 15:6-15, and Luke 23:13-25.
[Apparently the events
re Pilate and Barabbas as recorded in John
18:33-40 belongs to Aviv 15, since there is no mention of Barabbas being
released in that setting. Cf. also John
19:14 which text clearly points to the “Aviv 14” of the Jews, which was Aviv 15
as honored by Yeshua. Remember that John too must take time to sleep! After
very likely being up for 36 to 48 hours straight by the end of Aviv 15, John
may well have slept the better part of Aviv 16, thus not being able to relate
first hand the events of that day. This
gap seems to fit between verses 15 and 16 in John Chapter 19.]
Aviv 17 (of the Biblical Calendar as honored by Yeshua): Crucifixion at the 3rd hour (Cf. Mark 15:25). (Notice that, given the above (especially re being before Pilate at “the 6th hour,”) this event at “the 3rd hour” could not possibly have occurred on a day prior to Aviv 16!)
Notice also John 19:14
and John 19:31 (KJV,) which two texts gives two distinct and separate reasons
for it being a day of “preparation,” i.e. “the preparation of the Passover” vs.
“the preparation… the Sabbath day, (for that Sabbath day was an high day.)”
Darkness was over the
whole land from the 6th to the 9th hour. Some
kind of eclipse certainly, but NOT a solar eclipse (impossible near a full
moon), nor an eclipse of the moon (cannot be seen when the sun is above the
horizon)!
Yeshua gives up the
ghost at the 9th hour and is buried at or before sunset in the tomb
of Joseph of Arimathea.
Aviv 18 (of the Biblical Calendar as honored by Yeshua): Regular Sabbath and the Fourth Day of
Unleavened Bread. A watch and seal
upon the tomb is authorized by Pilate on Sabbath morning at the request of the
chief priest and the Pharisees (Cf. Matt. 27:62-65). Notice that 72 hours from
“the First Hour”, as defined by Yeshua at the time of His prayers in the
Garden, expires during the dark hours of this Shabbat. What are the Torah
instructions for this Shabbat and what do they signify in terms of Yeshua?
“10 Speak unto the
children of Israel, and say unto them, When ye be come into the land which I
give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: 11 And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest
shall wave it. 12 And ye shall offer that day when ye
wave the sheaf an he lamb without blemish of the first year for a burnt
offering unto the LORD.” Lev 23:10-12 (KJV)
When is “the morrow after the sabbath” referenced in verse 11? Is it Sunday morning or is
it the morning of the Shabbat? The Hebrew word is “machar” (Strong’s #4283 and
4279) which means “the morrow, deferred.” This word is used as when we say in
the hours of day or evening, referencing the time after we wake up next time,
“tomorrow,” isn’t it? Not “day after tomorrow,” is it? Genesis 19:34 and Exodus
8:10 are the first Scriptural passages when these Hebrew words are used in
reference to a specific point in time.
Both times it is obvious from the context that the word refers to the
morning following immediately upon an evening, and not to the next subsequent
day of the week. Thus, it is clear from
the Torah that the sheaf of the firstfruits were to be waved before the LORD on
the morning following Shabbat eve, i.e. on the morning of the Sabbath Day, not
on Sunday!
So, how does this
impact upon the resurrection event and the fact that the tomb was opened on the
Third Day of the week, at sunset Monday night? What are the words of Yeshua
Himself? “Destroy this temple, and in three days I will raise it up” John 2:19
(KJV) Yeshua is talking about a process, isn’t He? The time of a process counts from its beginning, not from its completion, doesn’t it? Thus the resurrection began in the beginning
of the Shabbat, and certainly it had begun at a point in time “deferred” from
the time when Yeshua “was put to sleep”, i.e. killed, isn’t that true? The process of ascension was completed in 72
hours in accord with Yeshua’s words in John 2:19, wasn’t it? Let me quote from
a favorite author of mine:
“Christ arose from the
dead as the first fruits of those that slept. He was the antitype of the wave
sheaf, and His
resurrection took place on the very day when the wave sheaf was to be presented
before the Lord. For more than a thousand years this symbolic ceremony
had been performed. From the harvest fields the first heads of ripened grain
were gathered, and when the people went up to Jerusalem to the Passover, the
sheaf of first fruits was waved as a thank offering before the Lord. Not until
this was presented could the sickle be put to the grain, and it be gathered
into sheaves. The sheaf dedicated to God represented the harvest. So Christ the first fruits represented the
great spiritual harvest to be gathered for the kingdom of God. His resurrection
is the type and pledge of the resurrection of all the righteous dead.
"For if we believe that Jesus died and rose again, even so them also which
sleep in Jesus will God bring with Him." 1 Thess. 4:14.“ {DA 785.4}
What about the “he
lamb without blemish” in Leviticus 23:12? Doesn’t this sacrifice remind us of the
following experience:
“And Abraham lifted up
his eyes, and looked, and behold behind him a ram caught in a thicket by his
horns: and Abraham went and took the ram, and offered him up for a burnt
offering in the stead of his son.” Gen 22:13 (KJV)
Aviv 18,
19, & 20 (of the Biblical
Calendar as honored by Yeshua): Yeshua remains 72 hours in the tomb of
Joseph of Arimathea, which tomb is secured by a watch from Pilate (Cf. e.g.
item ##11, 20, 29, 30, 49, & 56 under V Study Notes
to Myself.) Allow me to quote once more from my favorite
author. (Remember that the words “the
first day of the week” (quoted from KJV) were from the best available reference
available to said author):
“The night of [“]the
first day of the week[“] [ = the Chief Shabbat, the seventh day of the Feast of
Unleavened bread] had worn slowly away. The darkest hour, just before daybreak,
had come. Christ was still a prisoner in His narrow tomb. The
great stone was in its place; the Roman seal was unbroken; the Roman guards
were keeping their watch. And there were unseen watchers. Hosts of evil angels
were gathered about the place. Had it been possible, the prince of darkness
with his apostate army would have kept forever sealed the tomb that held the
Son of God. But a heavenly host surrounded the sepulcher. Angels that excel in
strength were guarding the tomb, and waiting to welcome the Prince of
life.” {DA 779.1}
A dead man resting in
his grave is not usually referred to as being a prisoner, is he? But, of
course, this quote is not from the Bible…
And yet, doesn’t the Torah teach us that Isaac was bound as a
prisoner upon the altar before the time when Abraham was
shown the ram and instructed to substitute one for the other?
2. Yeshua was Seen by the
Disciples on at Least Five Occasions After He was Risen from the Dead:
Aviv 21 (of the
Biblical Calendar as honored by Yeshua):
The Seventh and Last Day of the Unleavened Bread, which day occurred
that year on “The Third Day [of the week,]” i.e. Monday night and Tuesday. Says Peter to Cornelius: “Him [Jesus of Nazareth] God raised up the
third day, and showed him openly…” Acts 10:40 (KJV - Brackets and
emphasis added.)
Yeshua was released out of the tomb imprisonment sometimes close to the beginning of Aviv 21, i.e. after sunset at the beginning the Third Day [of the week,] which begun at the very end of 72 hours in the tomb. Notice Mark’s statement:
“Mark 16:9 TLT Now when Jesus was risen in the beginning [i.e. at
sunset] of the foremost Shabbat [i.e. the Seventh Day of the Feast of
Unleavened Bread…]”
At the very least it
can be said that the living body of Yeshua was being rebuilt “in three days,”
can’t it? Counting 72 hours from when he
was entombed at sunset Friday night, and until the tomb was opened at sunset
Monday night the
And said “three days
and three nights” in the physical tomb began after another “three days and
three nights” period. The incomplete part of the night of the 3rd
Day of the week is counted as accession time, leaving the light part of the 3rd
Day as the first of the days and nights of Jonas’ sign. Notice the order:
1. “days” then 2. “nights!” Thus there are “three days and three nights”
beginning with the first “day” (not night) after Judas transferred the title to
Yeshua’s body to the
Consider carefully the hat worn by the Pope! What does it
symbolize? Isn’t it Dagon, the Fish god?
And isn’t Dagon also the chief god of the Philistines? But then what’s wrong with being symbolized
by a fish? Didn’t the first Christians
also use the fish as their secret sign?
Perhaps the difference pertains to dead fish (governments created by
men) vs. live fish (living beings created by God?) Each living fish must swim
for himself and cannot delegate his responsibilities to any Chief Papa Fish,
i.e. lest he will soon end up in the Dead Sea, won’t he?
The news then spread quickly among the disciples who then met
Yeshua in various places including Emmaus and
At
Joh 20:6
Then cometh Simon Peter following him, and went into the sepulcher…
Joh 20:10
Then the disciples went away again unto their own home.
Joh 20:18
KJV Mary Magdalene came
and told the disciples that she had seen the Lord, and that he had
spoken these things unto her.
At Emmaus:
Luk 24:13
And, behold, two of them went that same day to a village called Emmaus,
which was from
-
Notice: “two of them:” 1. Simon Peter
a.k.a. Cleopas (cf. Luke 24:18 & 34,) and 2. Luke, the writer of this
eyewitness report in Luke.
Luk 24:15
And it came to pass, that, while they communed together and
reasoned, Jesus himself drew near, and went with them.
Luk 24:18
And the one of them, whose name was Cleopas,
answering said unto him, Art thou only a stranger in
Luk 24:30 KJV
And it came to pass, as he sat at meat with them, he took bread, and blessed it, and
broke, and gave to them.
– Notice the
reference to breaking of bread! – a key event associated with the Feast of
Unleavened Bread.
Luk 24:33 KJV
And they rose up the same hour, and returned…
At
Joh 20:19 TLT Then the same day at evening,
being the foremost Day of the Sabbaths [the
Seventh Day of the Feast of Unleavened Bread,] when the doors were shut
where the disciples were assembled for fear of the Jews…
Luk 24:33 KJV
…to
Luk 24:34
Saying, The Lord is risen indeed, and hath appeared to Simon.
- Notice that Simon, i.e. Simon Peter, the father
of Mark (1 Peter 5:13,) also known as Cephas or Cleopas
(cf. Luke 24:13, 18 & 34; Mark 16:12; 1 Cor. 15:5) is here being referenced
as being one of the two (2) disciples on their way to Emmaus (the other one
almost certainly being Luke, the author of this record.) Notice that although
present among the first at the tomb following the opening of the tomb, Peter
did not at that time meet Yeshua as did Mary Magdalene (cf. Luke 24:11-12, 24;
Matt. 28:9, and John 20:1-4, 6, 10-11, 14-18!)
Luk 24:35
And they told what things were done in the
way, and how he was known of them in
breaking of bread.
- Notice
once again the reference to breaking of bread upon this
foremost among the Sabbaths of the Feast of Unleavened Bread!
Joh 20:19 KJV
…came Jesus and stood in the midst, and saith unto them, Peace be unto you.
Joh 20:20 KJV And when he had so said, he showed unto them his hands
and his side. Then were the disciples glad, when they saw the Lord.
Luk 24:40 KJV And
when he had thus spoken, he showed them his hands and his feet.
- Notice the order of events here: First the breaking of the
bread, then showing them his hands and his feet. How does this correlate with
first learning and then applying in real life that which has been learned. As
in doing work with using one’s hands and walking the walk! The second cannot
happen without the first, can it?
More specifics – more breaking of
bread - re the timing of this event:
Says Yeshua’s disciples on their way to Emmaus: “This is the Third Day of the week following these events” Luke 24:21 (TLT.) KJV: “Today is the third day since these things were done.”
As seen above: The
events related in Luke 24:29, 33-40 are very reminiscent of and similar to the
events related in John 20:18-20 and are thus surely representing the same
event, while the subsequent verses in John 20:26-27 makes it clear that a
second similar event occurred some time later and not the same night:
Aviv 23 (of the
Biblical Calendar as honored by Yeshua):
Joh 20:26 TLT
And after Day Eight was ended again
his disciples were within, and Thomas with them: then came Jesus, the doors
being shut, and stood in the midst, and said, Peace be unto you.
Joh 20:27 KJV
Then saith he to Thomas, Reach
hither thy finger, and behold my hands; and reach hither thy hand, and thrust
it into my side: and be not faithless, but believing.”
Notice that Day Eight is an extra feast day
following upon the seven day Feast of Tabernacles, not after the Feast of
Unleavened Bread. Nevertheless, in this passage it appears as though John is
using the same concept in reference to the Feast of Unleavened Bread. Cf. Luke 24:13, 29, 33, 39-41, 49, which record
confirms this placement in time on the second evening following upon the
evening of Yeshua’s resurrection and first meetings with the disciples.
Aviv 26 (?) (of the
Biblical Calendar as honored by Yeshua): “After these things Jesus shewed himself again to the disciples at
the
Notice these numbers:
3, 1, 1, and 26! Remember Yeshua’s emphasis on numbers?!
“Why reason ye, because
ye have no bread? perceive ye not yet, neither understand? have
ye your heart yet hardened? Having eyes, see ye not? and
having ears, hear ye not? and do ye not remember? When I brake the five loaves
among five thousand, how many baskets full of fragments
took ye up? They say unto him, Twelve. And when the seven among four thousand, how
many baskets full of fragments took ye up? And they said, Seven.
And he said unto them, How is it that ye do not understand?” Mark
8:17-21 (KJV)!
Zif (Ijar) 1:
“…Behold, he goeth before you into Galilee; there shall ye see him: lo, I have
told you… Then the eleven disciples went away into Galilee, into a mountain
where Jesus had appointed them. And
when they saw him, they worshipped him: but some doubted.” Matt 28:7, 16, 17
(KJV) Isn’t a mountain the best place to
go if one is to look for the first appearance of a New Moon? The first visible New Moon following the
opening of the tomb occurred almost certainly on the evening beginning Zif 1
and the Sixth Day following upon Aviv 30, 18 CE [Thursday night May 5.] At the time of the next following New Moon,
on or at Sivan 1 [June 4, 18 CE], on the 40th day of “being seen,”
the ascension was to take place…
Zif 30 or Sivan 1:
The ascension to heaven - The 40th day of “being seen” was a
Shabbat: “Then returned they unto Jerusalem
from the mount called Olivet, which is from Jerusalem a Sabbath day’s
journey.” Acts
Sivan 7 or 8 – The
50th Day:: – Again on
Shabbat! – Hag Shavuot, the Day of Pentecost, and the ante type meant to teach
us exactly how to obtain the true blessings of the year of Jubilee. Please
read, consider, and share whatever values you find in my article The Feast of Weeks -
The Ante-type for the Cycle of Jubilee, featuring suggestions for how to
count the 50 days and the 50 years, and which morning, which “machar,” the Omar
Reshit, the Waving of the Sheaf, must occur for blessings, and not curses, to
be the result!
3. Yeshua used a different calendar
than did the priests:
Yeshua counted
Passover that year one day earlier than the priests did: Additional corroboration of an Aviv 17
crucifixion, and of the crucifixion having taken place on April 22, 18 CE, is found
in that the reason for this difference in Passover celebration is easily
understood as follows:
The astronomical New
Moon April 4, 18 CE occurred at 9:43 PM
Based on three scriptural passages (quoted below) and the
fact that the term “the Eighth Day” is only used in reference either to Aviv 22
or to Tishri 22 (or else to the day when a baby is circumcised,) i.e. the days
following immediately upon the conclusion of either the Feast of Unleavened
Bread or the Feast of Tabernacles, one
may conclude that the Transfiguration event occurred in one of the years 14,
17, 18, 21, 22 (bad weather,) 24, 25, 27, 28, 30 (Feb 21 Aviv,) 31, 32, 33 (Feb
18 Aviv,) 34 (Mar 9 Aviv & late new moon,)
35, 37 CE. When cross
correlating those years with the possible years for crucifixion (Cf. below) and
taking into consideration that the Transfiguration event took place in the fall
immediately preceding the crucifixion Passover one may narrow this result to
the years 14, 17, 18, 21, 24, 27, 28, 30 (Feb 21 Aviv,) 31, 34 (Mar 9 Aviv
& late new moon,) or 35 CE. Applying the astronomical evidence and the
purely historical records as identified by Ronald L. Conte Jr. we are left with
only the years 17 or 18 CE for the time of the transfiguration event (Cf. 7.a below). Considering especially the timing of the
taxation activities from mid 16 CE through mid 18 CE, and the duration of
Yeshua’s active years according to the Gospel narrative [Cf. 7.a through 7.d below] one may conclude that the
transfiguration event occurred on Tishri 22, 17 CE [After the beginning of
Sabbath, Friday night after sunset October 1, 17 CE.]
“And
after [the first] six days [of the week] Jesus taketh Peter,
James, and John his brother, and bringeth them up into an high mountain apart,
And was transfigured before them: and his face did shine as the sun, and his
raiment was white as the light. And, behold, there appeared unto them Moses and
Elias talking with him.” Matt 17:1-3 (KJV, All brackets mine.)
“And
after [the first] six days [of the week] Jesus taketh with him
Peter, and James, and John, and leadeth them up into an high mountain apart by
themselves: and he was transfigured before them.” Mark 9:2 (KJV)
“And
it came to pass about an eight days [or “on the Eighth of the days (of
the Feast of Tabernacles)”] after these sayings, he took Peter and John
and James, and went up into a mountain to pray. And as he prayed, the fashion
of his countenance was altered, and his raiment was white and glistering. And,
behold, there talked with him two men, which were Moses and Elias:” Luke
9:28-30 (KJV)
A
good description of what this “Eighth Day” is, and is not, is given at the Karaite Korner web site
under the heading Shemini Atzeret.
5. Taxing periods occurred
every 14 years only:
“And
when they were come to Capernaum, they that received tribute money came to
Peter, and said, Doth not your master pay tribute?” Matt.
17:24. This event apparently occurred
after the transfiguration event, which if I am correct, occurred on the Eighth
Day following upon the Last Day of the Feast of Tabernacles. Thus if my conclusions are correct the
taxation event referenced in Matt. 17:24 occurred in the late fall of 17 CE,
which is within the period of taxation as given by Ronald L. Conte Jr, and
which “ran from
mid A.D. 16 to mid A.D. 18”:
“After the second census of
Quirinius, a census was taken after every 14 years.892 Thus the first census under Tiberius’ rule as
emperor (after the death of Augustus) began 14 years after the census of A.D. 2, and ran from mid A.D. 16 to mid A.D. 18… Here we see that the time frame for the
Ministry of Christ encompasses a Roman census, in agreement with the numerous
Gospel references to tax collectors and the collecting of the tax.” (Conte, Important Dates in the Lives of Jesus and
Mary, page 197.)
In addition each of the following texts
referencing “tribute to Caesar” etc. are from Scriptural passages associated in
time with the last Passover when Yeshua was crucified, i.e. following the above
quoted late fall event: Matt 22:17-19, Mark 12:14-17, Luke 20:22-25, Luke
23:2-3. The only autumn taxing
activities within the time period referenced (within the quote above from
Ronald L. Conte Jr) were such taxing activities as occurred in the autumns of
16 CE and 17 CE. Thus, to be fully
in harmony with this reference the crucifixion took place in the spring of 18
CE at the latest (or else 14 years later in 30 CE or 31 CE., but as can
be seen within, neither of those two latter years fit this model, nor do they
fit the revision of history provided by Ronald L. Conte Jr as based upon known
astronomical events and the purely historical record.)
I’ll add here that based upon my own
calculations, Josephus’ record, and the works of Ronald L. Conte Jr. I find
that the correct taxing periods should be May/June 17 CE through May/June 19
CE. The first reference in the N.T. to a
tax related issue is Matt. 17:24. This tax related event apparently took place
following the Transfiguration event. Consequently, I conclude that most likely
the first fall within the two year taxing period was concurrent with the fall
immediately preceding the Crucifixion Passover.
Thus, I see no evidence from the bible that this two year taxing began
until May, 17 CE. (However, since the
absence of a scriptural reference to a tax related issue prior to the
Transfiguration event cannot be used to prove that there were no such taxing
activities, a 19 CE crucifixion would still be consistent with the available
dates for this taxation period.) For
further details re a mid 17 CE to mid 19 CE
taxation see this link!
Once the year of the Passover of Crucifixion is
established it becomes a relatively easy matter to place many other events more
or less firmly in time. Based upon an 18
CE crucifixion, and/or upon astronomical events dated elsewhere, a number of
such events have been identified as may be seen under the heading Additional Dated NT Events and the regnal years and
dates of Roman Emperors and Rulers. Under said heading the following subjects are
found:
1.The timing of John the Baptist’s conception and delivery
2.
The timing of Yeshua’s conception and delivery
3.
The timing of Yeshua’s visit to the Temple in Jerusalem at age 12
4.
The Ministry of John the Baptist, and the Baptism and Temptation of
Yeshua
5.The First Disciples being Called
the First Time
6.The Marriage in
7.
The First Cleansing of the
8.The
Beginning of Yeshua’s Ministry vs. the Beginning of the “Forty and Six Years” in John 2:20
9.The Imprisonment of John the Baptist
10.
Meeting the Woman at Jacob’s Well at the city of
11.
Andrew and Simon (Cephas) Called as Disciples a Second Time
12.
Yeshua in the Nazareth synagogue on “the Day of the Sabbaths” (the Day
of Pentecost(?))
13.
Plucking grain on Shabbat
14.
Healing the man with a withered right hand
15.
Teaching the multitude at the seaside on “the First of those days,” or “on the same day,”
and then sailing off into a storm while Yeshua slept
16.
The last of the twelve being
called (e.g. Matthew,) and the twelve
being ordained
17. The beheading of John the Baptist
18.
Driving out the evil spirits named Legion in the country of the Gadarenes
19.
Matthew being called the second time(?)
20.
Unsuccessful mission to Yeshua’s “own country”
21. Sending
out the disciples “by two and two”
22.
Feeding 5.000 from five loaves and two fishes – Yeshua
walking on the water
23. Yeshua walking on the waters of the Sea of Galilee
24.
The Transfiguration experience “upon an high mountain”
25.
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?
26. Yeshua at the Feast of Dedication
27.
Three
references (Luke 13:1-4, 11, 16) to “eighteen” in the
early part of the 18th Year of Tiberius: 1. Pilate murdering Galileans sacrificing at the
Temple, 2. 18 men who died when the Tower of Siloam fell on them,
3. A woman crippled by an evil spirit for 18 years and
unable to stand up straight
28. An outline of the daily events of, and near, the Crucifixion week based upon the Greek N.T.
29.
The Timeline re N.T. Events Beyond the End of the Four Gospels: Acts of the Apostles; the
Letters of Paul, Peter, John, James, & Jude; Revelation
30.
The War and the Destruction of
31.
John’s captivity on
32.
Herod the Great’s death
33.
Herod’s capture of
34.
The two beginnings of Herod’s
35.
The death of Caesar Julius
36.
The birth of Augustus
37.
The death of Caesar Augustus
38.
Tiberius Caesar’s reign
39.
Gaius (Caligula) Caesar’s reign
40.
Claudius’ reign
41.
Nero’s reign
42.
Galba’s reign
43.
Otho’s reign
44.
Vitellius’ reign
45.
Vespasian’s reign
46.
Titus’ reign
47.
Domitian’s reign
48.
The War and the Destruction of Jerusalem
49.
Pontius Pilate’s reign
50.
Valerius Gratus’ reign; (including also the high
priests Ananus, Ismael, Eleazar, Simon, and Joseph Caiaphas)
7.
Possible Years and dates of the [Friday] Aviv 17 Crucifixion:
The model as given
above under III. Key Discoveries, items #1 and #2 above, fits all the
years printed in red or red
bold font in the list below. Adding
the additional criteria of having the Transfiguration Event occurring on a
Shabbat which was also the Eighth Day following the Feast of Tabernacles
preceding the Passover of Crucifixion further limits the possible years of
Crucifixion to the years in red
bold font below. Adding the criteria of this event fitting the
astronomical and purely historical references identified by Ronald L. Conte Jr.
further limits the possible years to CE 18 and CE 19. Of these two years only CE 18 fits the facts well, because:
a.
The taxing events as recorded in the NT for the last
fall and spring of Yeshua’s life, and which activities are identified by Ronald
L. Conte Jr. as having taken place from mid 16 CE to mid 18 CE (Cf. 5 above) are not compatible with a 19 CE crucifixion. (A mid 17 CE to mid 19 CE
taxation makes a 19 CE crucifixion
possible, though not
likely.)
b.
Only CE 18 fits exactly the fact that only three
Passovers are being described in the four Gospel narratives following the
baptism of Yeshua by John the Baptist. [If no fourth Passover is to be read
into the Gospel narrative, then the years of Tiberius Caesar must be moved
forwards in time one year relative to the years as identified for Tiberius
Caesar by Ronald L. Conte.]
c.
The fact that Yeshua and the priests used different
calendars (as described under 3 above) seems to confirm 18 CE as being the correct year for the
Passover of the Crucifixion.
List of possible
years for the crucifixion Passover based upon the criteria in Sections 1 and 2 above alone:
1.
CE 15 – Aviv 14 Tuesday April 23 – Crucifixion April 26, 16 CE ?
2.
CE 16 – NOT possible per currently available data.
3.
CE 17 – Aviv 14 Tuesday March 2 – Crucifixion March 5, 17 CE – Very early in the year!
4.
CE 18 – Aviv 14
Tuesday (March 22 or) April 19 – Crucifixion (March 25 or) April
22, 18 CE – The March
25 option is possible only due to new moon invisibility due to bad weather in
which case Yeshua’s calendar would be one day after the official calendar and
NOT according to the NT record, thus that option is not viable!
5.
CE 19 – Aviv 14 Tuesday May 9 – Crucifixion May 12, 19 CE – Very late
in the year!
6.
CE 20 – Aviv 14 Tuesday February 27 – Crucifixion March 1, 20 CE – Very early in the year!
7.
CE 21 – Aviv 14 Tuesday April 15 – Crucifixion April 18, 21 CE
8.
CE 22 – Aviv 14 Tuesday May 5 – Crucifixion May 8, 22 CE – Very late in the year!
9.
CE 23 – NOT possible per currently available data.
10.
CE 24 – Aviv 14 Tuesday March 14 – Crucifixion March 17, 24 CE – Very early in the year!
11.
CE 25 – Aviv 14 Tuesday May 1 – Crucifixion May 4, 25 CE – Very late
in the year! – Also not possible if Pilate ruled 26 CE – 36 CE.
Cf. (From Encyclopedia
Britannica on the web ).
12.
CE 26 – NOT possible per currently available data.
13.
CE 27 – NOT possible per currently available data.
14.
CE 28 – Aviv 14 Tuesday March 30 – Crucifixion April 2, 28 CE ?
–
Unlikely, not much time between Yeshua’s baptism and Crucifixion if Pilate
ruled 26 CE – 36 CE..
15.
CE 29 – Aviv 14 Tuesday May 17 – Crucifixion May 20, 29 CE – Very late
in the year!
16.
CE 30 – NOT possible per currently available data.
17.
CE 31 – Aviv 14 Tuesday Mar 27 – Crucifixion March 30, 31 CE – Requires a Feb 21, 30 CE record early aviv ripening!
Does not fit anchors found in astronomical
table.
18.
CE 32 – Aviv 14 Tuesday May 13 – Crucifixion May 16, 32 CE – Very late in the year!– Also considering that
Yeshua’s baptism in the 15th year of Tiberius Caesar, which was most
likely Oct. 1, 27 – Oct. 1, 28, according to conventional chronologists, this
and later years seems increasingly too late. – Notice that this date may have
required an Adar III month (or else that the year ending in CE 31 also had an
Adar II – in which latter case there was no Friday night Eighth Day of the
Feast of Tabernacles during that fall)!
19.
CE 33 – NOT possible per currently available data.
20.
CE 34 – NOT possible per currently available data.
21.
CE 35 – Aviv 14 Tuesday Apr 12 – Crucifixion April 15, 35 CE ?
22.
CE 36 – Aviv 14 Tuesday May 1 – Crucifixion May 4, 36 ? – This option is possible only due to
new moon invisibility due to bad weather in which case Yeshua’s calendar would
be one day after the official calendar and NOT according to the NT record, thus
this option is not viable!
23.
CE 37 – NOT possible per currently available data.
The
above list was created by identifying in which years Aviv 14 may have been a
Tuesday – as required by this model. As noted above this model is founded upon
the discovery that the week days of many events, the events of the crucifixion
Passover weeks in particular, are defined within the Greek text of Textus
Receptus. The Astronomical Basis for
Fitting this Model of the Crucifixion Week into Today’s Calendar is
made available for review.
END OF THIS REPORT
For
specific reference from the above only…
(I’ve
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above. Don’t waste time reading the
below sludge notes, except for particular references as given above, and unless
you’re very interested in the particulars of the beginnings of my present
study!)
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