Passion Week Chronology Revisited

Updated r.2.7.
6/17/2016
Vol. III Supplement, No.6
Passion Week Chronology
IRENT Vol. III. Supplement:

No. 1
(Words, Words, and Words)
No. 2
(Text, Translation, and Translations)
No. 3
(Names, Persons, and People)
No. 4
(Place, Things, and Numbers)
No. 5
(Time, Calendar, and Chronology)
WALK THROUGH THE SCRIPTURE
No. 6 Passion Week Chronology
Files in the Collection #6 to the Supplement:
6-1. Reviews on Three Days and Three Nights

6-2. Time of Jesus Death and Inerrancy Is Harmonization
plausible?
6-3. What year and day of the week for the Crucifixion?
6-5. Significance of Jn 19:14 Sixth Hour
6-6. The 12 Criteria of true Crucifixion date
6-7. Passion Week chronology after Hoehner Friday scenario
Charts collection of comparative Passion Week Timelines
others
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Contents
A. Summary of Calendar Issues
B. Summary of Notes on Terminology
C. Examining Time-marker Biblical Passages
D. Timelines of the Passion Week
E. Event-by-event in the Passion Week
Appendix:
Biblical Lunar calendar system
Examining Time-marker Biblical Passages
References
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The aim of this paper is, among others, (1) to resolve the issue
of what day is of the Crucifixion and Resurrection, (2) to
present the biblical timeline of the Passover-Passion Week,
unaffected by the fictitious church liturgical Holy Week, and
(3) to urge people to look for the issue of calendar systems to
find the biblical lunar calendar to use it for their reading of
the biblical narratives kept in the correct timeline, which has
been obscured and muddled by use of non-biblical calendars
the rabbinic Jewish calendar (only since 4th century!) and
Gregorian calendar.
As the essential requirement for all sorts of our discussion and
debate, we need a basic vocabulary with words and terms to
be clearly defined. Otherwise all we say its good is nothing
more than its good to me or it seems good; our effort will
be in vain.
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Basic Vocabulary
Festival, Feast, Season
Passover an English translation word.
Pesach transliterate of Hebrew word. This should not be confused with Pascha (or Pasch
by some) which is transliteration of Greek and used in Orthodox Church to refer to
Easter.
The word Passover as in English N.T. translations denotes the historical memorial (from
Exodus) with the Pesach sacrifice (in the midafternoon) and Pesach meal (in the evening). In N.T.
it is used metonymically
(a) the Pesach Day

(b) the Pesach Festival (or feast) = the festival of the Matzah a (7 days) When the
Pesach day for the feast is lumped together the whole 8 days makes the Festival for
which the term Passover season would be a less confusing English expression.
(Lk 4:21);
(c) the Pesach sacrifice (lamb) i.e. 1Co 5:7.
The Hebrew term Pesach is used in IRENT translation of N.T., replacing Passover. Here
in discussion of the Passion Week timeline (> chronology), it is always distinguished from
Jewish Passover (which is on Nisan 15, as the 1st day of the 7-day long Passover festival.
Note the Jewish usage of the words easily causes confusion: Passover Passover Day
Passover Festival Days Passover meal (Jewish ritual Seder-type) with Nisan 14 vs.
Nisan 15. b The Jewish Passover of the rabbinic Judaism is a 7-day festival (Pesach I to
Pesach VII, from Nisan 15 to 21), which corresponds to the Festival of the Matzah in N.T.
The term with full expression is Lk 22:1, where it says it is (synonymously) called Pesach as
a festival season, but the term Pesach is not to be confused with and cannot be used as
interchangeable with this. Variously translated the Festival of the unleavened breads IRENT;
the Festival of the Unleavened Bread NWT-4, NIV; the Feast of Unleavened Bread ESV; /x:
the feast of unleavened bread KJV. Heb. Chag Matzoth.
a
unleavened breads (Heb. matzah/matzo, pl. matzoth): Exo 12:34 bread home-baked of dough
before it rises. Yeast, baking soda, baking powder (sodium bicarbonate), cream of tartar, eggs, etc.
all of these ingredients are only leavening agents, meaning they can cause or speed up the process
of making bread to become Chametz/Leaven, but they themselves are not leavening. What can be
shown from Scriptures is that Chametz/Leavening is simply the process that bread takes to Rise.
Simply put, If you have a dough ball and you let it sit until it rises, then it is Chametz/Leavened.
(e.g. Mt 13:33).
[ www.yhrim.com/Are_we_to_Keep_7_or_8_Days_of_Chag_Matzoth_11-25-5992.pdf ]
[An erroneous statement in AT Robertson (1922), A Harmony of the Gospels reads The feast of
the unleavened bread followed the Passover meal, beginning the next morning and lasting a week.
But the one term was used to include the other. The Passover was expanded to mean the entire
feast that followed, and vice versa. p. 280. (bold is not in his).]
the Greek word , or , was by Josephus used interchangeably with the Festival of the
unleavened breads, and both together = Pesach.
(www.worldslastchance.com/yahuwahs-calendar/the-passover-puzzle.html).
b
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and O.T. [Some diaspora Jews keep Nisan 15 to 22 eight days]. precursor of the rabbinic
Jewish liturgical Seder is the Passover meal on Nisan 15.
Without such clear distinction, the result is not only confusion of the biblical narrative, but
also misinterpretation (e.g. question/confusion on whether the Lords Last Supper was
Passover meal or not with apparent contradiction between G-John and the Synoptic
Gospels, from misreading and misinterpreting the Synoptic narratives), baffling to most
people. It cannot be overemphasized that, in any area of doctrinal or exegetical arguments
and conflicts, our improper choice and usage of the vocabularies is a seed of such
wrongheadedness, all being inescapably agenda-driven (of religious-political, doctrinal and
scholarly agenda) words without precision definition and without considering the context
of the text in locus as well as in whole.
Shabbat (vs. sabbath) on Day 7 of the biblical lunar week for Shabbat rest during
daytime. Not equivalent to Saturday which is 7th day of the solar week of the Gregorian
calendar. Sabbath-keeping from the Mosaic covenant. It is a lunar shabbat. The term
sabbath which is on Saturday in rabbinic Judaism (24 hours from Friday sunset) and other
Sabbatarians is solar sabbath. IRENT use the term shabbat as the translation word in
N.T. Outside N.T. it is helpful to distinguish two expressions: shabbat as of a lunar
shabbat and sabbath as of a solar sabbath, each means it is in the lunar and solar week,
respectively.
Three different systems (1) Gregorian vs. (2) rabbinic Jewish vs. (3) biblical lunar
calendar employ words and terms differently.
day
(1) A period between sunrise and sunset (= period of daylight); (= dawn to nightfall or dusk)
as distinguished from night. (Ko. ). Syn. daytime daytime period.
(2) A 24-hour period as a unit of time, corresponding to a rotation of the earth on its axis
(solar day). (Ko. ). As a civil day, a unit in calendar, it is reckoned from an agreedupon time. In our international civil calendar (Gregorian calendar) it is 12 A.M.a Much
perplexing with the rabbinic Jewish calendar (since 4th century) is it is sunset, with poor
proof-texting reading of Gen 1:3-5.
A biblical day is that which begins at sunrise for a daylight period or a 24-hour period.
12 A.M. is not exactly same as midnight which varies and should be at midpoint between the sunset
to sunrise. Cf. Local time zone vis--vis UTC. [Cf. The problem with a single time zone for a large
country like China; in contrast to the problem with multiple time zones for a large country like USA.]
a
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Question:
When was He crucified?
What day of the week was it?
Friday, Thursday, or Wednesday?
Answer:
The best reply should start with So?a with various tones, followed by How
son? So then? So what as if anyone should care about it as it does not
really matter which is to be correct. So then? Is there something to be at stake?
Nothing, except for the church liturgical tradition for those in position and
power.
When we remain stuck to follow the narrative in terms of those non-biblical
named day of the week, it actually distorts the narrative time-line.
Actually, we should not say He was crucified/resurrected on certain days (FridaySunday or Wednesday-Saturday), nor He was raised on Sunday morning. This is in
reality how the Church has allocated on those days in their fictitious liturgical Holy
Week, deviated from the Biblical Passover-Passion Week.
However, there are a few we have to know in order to correctly follow the
narrative timeline of the Passion Week and to fully understand its narrative
in the Bible and get rid of all the accumulated baggage from traditions,
being free to return to the Scripture. The basic principles are straight
forward; it is unlearning which is actually harder. The fundamental problem
is that it is the church language (for doctrines, theologies, liturgies) people
use it instead of the biblical language to understand the biblical narrative.
The seed of the Passion Week timeline problem is the common mistake that
the sabbath as Saturday (the 7th day of the solar week), simply following
the rabbinic Jewish tradition. It has nothing common with the biblical
Shabbat on the Day 7 of the biblical lunar week (only for daytime period).
There is no such word Saturday used in the Bible. Nor we find it even in
the early Julian calendar, which had 8-day week!!
Arguments and counter-arguments on different scenarios for the day and
date of the Crucifixion and the Resurrection have shown some bits of facts,
but they are often used for wrong arguments as well, making things more
confusing and conflicting. Their source material is not precisely giving the
needed data, but their own claims without rigorous astronomical and
So? How so? So then? this is a best response to any statement or claim
asserted by anyone in any setting.
a
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chronologic clarification. the New Testament is supposed to tell and

proclaim is not found in the religious language of the Church.
Something to serve for the religious purpose of the Church may be fine in
itself, appealing, even essential for the conduct of religion, but it surely has
nothing to do with what the Bible teaches. What has compounded the
problem is the unbiblical convention in the rabbinic Jewish calendar which
reckons a day to start at sunrise quite contrary to the natural way of seeing
day as a day light period to begin with, before being defined as a unit of
24 hours, i.e. day + night.
Of all this, the Bible is here with us to liberate from all human ideas and
speak its own truth to those who are open to hear without presumptions and
premature knowledge. The take-home message is:
(1) that we should read the Biblical narratives with the biblical calendar
(not rabbinic Jewish, nor Roman calendar) using the terms of biblical
language, not religious church language,
(2) that He was crucified on 14th of Abib, the first month of the biblical
year the day of Pesach sacrifice serving as the typology of the
Pesach lamb of Elohim.
(3) and that the Gospels report He was raised to life on 16th of Abib at
dawn on the third day after his death; after 3 days and 3 nights
in the heart of the land in His suffering and death in their very city,
Jerusalem, in 30 C.E. not being buried in the ground.
When the Biblical Lunar Calendar is aligned with the proleptic Gregorian
calendar, we find it fell on Wednesday for the crucifixion and Saturday for
the resurrection ( with the resurrection at dawn, not in the late afternoon).
However, that it is found correctly with Wednesday-to-Saturday, not
Friday-to-Sunday would have a marginal effect on Church liturgical use.
Even if it becomes accepted, there is no impetus to make changes in the
fond fictitious Holy Week of the Church.
The purpose of my effort on this work is not so much to argue for truths,
but to help others to deal with those agenda-driven half-truths which people
have become enamored of.
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Passion-Passover Week Chronology

Clarifying the Passion-Passover Week Timeline
for the Last Week of the Mashiah
The scope of this paper is (1) to find a biblically sound solution on the question of day,
date, and year of the Crucifixion, and (2) to construct coherent a Passion Week timetable.
This has been done by clarifying several important issues, which has resulted in so many
different positions and arguments, adding confusion, contradiction and contention rather
than clarification and consensus-finding to this important subject.
The Passion-Passover narrative is the bulk of the Gospel and the only that which flows
on the precise timeline, while the rest shows the life teaching with healing ministry but
without tightly being bound to the timeline. a
Several issues to resolve: (1) different scenarios for the Crucifixion day (Friday,
Thursday, or Wednesday) and the Resurrection day (Wednesday or Thursday); (2) lack
of understanding precise meaning of the termsb and the idioms in the Scripture; and (3)
clear understanding of a week-long timeline in the Passion Week narrative. Note:
Chronology-related issue is about what year for the events. Calendar-related issues are
dates and days. The expression Passion-Passover Week Chronology is used here as
synonymous with Passion Week Narrative Timeline.
The ultimate solution cannot be found unless various issues of different calendar systems
the one in the biblical times and those in the modern times. It is at the core of
misunderstanding and misinterpretation of the biblical texts of the Passion Week
narratives. c It is futile like trying to open a door with wrong keys the sunset-to-sunset
day and the Saturday of the solar week instead of the 7th day of the biblical lunar week.
That it was Friday He was crucified? What difference does it make if it turned out to
be different day of the week? It should be reminded that it is something only for Church
liturgy in conjunction of keeping of the Easter. Which day for His crucifixion and
resurrection as such have no relevance to our belief, it is a zero theological significance.
The problem for the Bible readers is that it is without full chronological support and
evidence in the Biblical narrative itself. This paper is simply to provide the readers
a
Compared with chronology issue (not timeline issue) when we are concerned with His nativity
narrative, the duration of Yeshuas ministry, and the year of His Crucifixion.
b
Two examples: (1) A common but serious misunderstanding of Mt 12:40 phrase three days
and three nights in conjunction with a Hebrew idiom in the heart of the land, which started
the quest to find the correct Crufixion day with arguments and counterarguments for timeline and
chronology issues.
(2) The word Passover itself used in various senses. Since they dont have a clear idea of the
calendar system used in that time, but imposing the Gregorian calendar on to the Scripture, they
remain confused even on the date, whether the Passover was on Nisan 14, or Nisan 15. They
have no clear way to find what year and what day of the week was the Crucifixion. Nor they are
sure of whether Lords Last Supper was a Passover meal or not. E.g. AT Robertson (1922), A
Harmony of the Gospels (Notes on Special Points:11. Did Christ Eat the Passover (p. 279) and
12. The Hour of the Crucifixion p. 384)
c
[The detailed on the topic of Time, Calendar and Chronology is the sister file WB#5 Walk
through the Scripture for IRENT Vol. III Supplement.]
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enough information and idea to avoid confusion and wrong conviction on the biblical
matters.
In the Bible, there was no such day named Sunday, Saturday, or Friday, etc. Its simply
non-biblical vocabulary. That a certain day is Saturday simply means it is between
Friday and Sunday; it has no meaning of Sabbath. It is only take it as Sabbath, which is
a solar sabbath. It doesnt belong to the Bible text, nor it is useful to follow any biblical
timeline. Here we are dealing with substantially different calendar systems. Dating an
event can be done to see how a certain day would fall on the other calendar. A solar
sabbath, that is, sabbath on a solar week, is not something which is translatable to the
biblical lunar sabbath. On the contrary, it brews confusion, conflict and contradiction in
the biblical text itself. The Roman calendar itself used 8-day week, not 7-day as now!
Its prudent to follow the Passion narrative by using the Biblical Lunar calendar (instead
of the Roman calendar mixed with Jewish calendar). Again, the Day 7 (of Sabbath) in
the biblical lunar week is Sabbath, but is not related to Saturday.
Only after one finds the valid Scriptural calendar to be applied to the Passion Week
timeline, it is possible to superimpose with the Roman calendar to see that the day was
Friday or any other named day of the week. We should not allow a wrong way by
thinking in terms of our named days of the week to reach a verdict on what date of the
month is to be for the Crucifixion. Finding a correct day of the week is a marginal
importance and not essential for following through the biblical narrative.
[Note: References are quoted for the materials I have found useful, not only to solve
problems but also to find challenges and raise questions. Not all things written there are
relevant to the topics under the discussion here. Not all written statement can be correct,
right, or accurate. The readers are to exercise their own judgment to make use of them.]
With not a few tasks to confront, which all are interlinked and tend to be
dovetailed, only after we take on the first thing first, then we should be able to
settle on what should have been only secondary issues. We are to take up different
competing and conflicting scenarios of the Crucifixion day Friday, Thursday,
and Wednesday (with Saturday dawn or Saturday afternoon resurrection). Each
tends to attack the problems which are not substantial but ghosts as result of
misunderstanding of the biblical terms and expression along with blinded
misinterpretation of the biblical texts. Not only we have to deal with bits, but also
to take methodically sound approach in order to bring all to the common ground
of understanding and knowledge.
Again to repeat, it is not what day in the week on which the Crucifixion falls that
really matters dating problem btw two calendar systems. It is what date in the
month Abib that should come first. We should find and construct the correct
timeline of the biblical Passover-Passion Week, not the fictitious Holy Week of
the Church liturgy. The chronological issues (1) the year of the crucifixion and
the duration of His ministry. This paper does not have space for this. The year 33
and the resultant Friday crucifixion theory is not worthy of consideration); (2) the
date Abib 14 of the crucifixion was it Wednesday or Thursday in the year CE
30? It is not really weighty issue; (3) the timeline of the Passion-Passover week
day by day, especially the date and time of the Pilates sentencing (Jn 19:14
sixth hour) to keep it in harmony with the timeframe when Yeshua was on the
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Cross (from third Mk 15:25, through sixth 15:33, to ninth hour 15:34). This
latter gives a clue that the Trial should be place the day before Crucifixion and
consequently to debunk the absurd traditional allocation of quite a number of
event from His Arrest to Sentencing impossible in a short overnight period.
Many issues, question and problems are interlinked. Unless we deal with them in
totality, it is futile to tackle each of them as if they stand alone. The day and date
problem are unsolvable without understanding of the proper biblical calendar,
setting aside the rabbinic Jewish and the Gregorian calendation. Without careful
and unbiased scrutiny of the time related expression in the Passion narrative, all
that has come out is the product of conjectures, unproven hypotheses, and
unsupported illogical arguments.a
The task presented here is not just to find correct answers, but how to
deal with the wrong positions and approaches and unconvincing
arguments.
E.g. taking absence of evident as the evidence of absent. That there has not been found any
evidence in the writings in the
10 | P a g e
What are the issues of controversy?

The list of major issues with confusions and questions
(1) on the date and day of the Crucifixion, and
(2) on the timeline of the Passover-Passion week
While the first is of importance only for the church liturgy, the second is of great importance
for anyone who reads the Bible, as they are often confronted with the Holy Week of the Church
liturgy, which can stand independent of the biblical narrative.
The great hindrance to a no-nonsense approach (of common sense and logic)
relying on the Scripture to find solutions is lack of knowledge on the calendar
systems. Those theological and scholarly traditions often tend to hinder rather
than to help, with a plethora of conjectures, some are palatable and some are
outrageous.
Was it in 30, 31 or 33 CE?
It was 30 CE. This a chronology-related issue, not timeline issue.
Was it Nisan 14 or Nisan 15?
It was Abib 14 (Nisan 14), the Pesach day.a
The is no room for confusion when Abib date of the biblical lunar
calendar is used. However, a great confusion exits regarding which
date Nisan 14 or 15 for the Jewish Passover.b This also contributed
unnecessary confusion of the nature of the Last meal, what date, with
some misreading it as the Pesach meal, and even the date of
Crucifixion (Nisan 14 vs. 15). It is a confused calendar issue,
resulting from the unbiblical practice of Jewish calendar which
reckons a day to start at sunset. In addition, though it is a luni-solar
calendar, it mixes with elements of Gregorian solar calendar system
(e.g. solar week), thus confusing itself about which date is which.
[See under *14 or 15 for Passover]
a
It was not Friday. In CE 30 it was Apr-7 (Abib 16) Friday, two days after the Crucifixion].
John Meier (1991), A Marginal Jews p. 389.
the day for the Passover meal was held in the evening after sundown (of the Nisan
14). The sabbath which followed was the 16th of Nisan. In Johns reckoning,
therefore, Thursday as the 13th of Nisan up until sunset; the Last Supper was held as
the 14th of Nisan began and so was not a Passover meal; Jesus was crucified, died,
and was buried on a Friday that was the 14th of the Nisan up until sunset; and Passover
Day began with the Passover meal at sunset on Friday, as the 15th of Nisan began.
Here in this typical confusing arguments on the Nisan 14 vs. 15, the author unfortunately labelled
Nisan 15 as Passover Day proper, which is a confusing inappropriate term. All such confused
ideas of Jewish Nisan 14 vs. 15 is fundamentally caused by the Jewish calendar with a sunsetto-sunset day.
b
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Where does the Bible tell when was the Crucifixion date? It is Mk
15:42 which says the preparation day [of the shabbat]. a
The biblical shabbat (in contrast to Jewish sabbath) is not related to
Saturday of the solar week. The [shabbat] preparation day is not
related to Friday. Nor this text means that the Last Meal took place
on the evening before His death (Thursday). To find on what day
of the solar week of the proleptic Gregorian calendar would the
Crucifixion date fall is not much of a biblical issue, but of the
tradition and liturgy of the Christian churches. It only requires to
know what biblical calendar and how the biblical narrative followed
in the Passover-Passion Week.
Gods Anointed One would voluntarily lay down His life at the appointed
time to die the death by crucifixion for the sins of man (Rm 5:6), His
death on any day other than the Pesach day is biblically impossible and
destroys the typology of the very Pesach lamb of Elohim (Jn 1:29, 36) as
Pesach sacrifice (1Co 5:7) delivered into the hands of men (Mk 9:31),
men of outcast sinners (Lk 24:7), been rejected by and suffered many
things from the Elders and chief kohanim and soferim (Mt 16:21; Mt 8:31;
Lk 9:22). The central teaching of the N.T. on who Yeshua is (1) the
Incarnate Logos of the Elohim (not God incarnate), (2) Mashiah, the oneand-only Son of the Elohim, and (3) Mashiah our Pesach sacrifice all
through the infinite Love of the Creator. He came to lay down himself to be
what He was and to become who He will be the believers of the redemptive
of the Elohim. That Yeshua had Pesach meal on the day before His
crucifixion is what came out of the scholars ignorant and ignoring such
central teachings myopically focused on the bible verses here and there,
without ability to see in the context and with the whole Passover-Passion
Week narrative.
Was it Friday the day of His Crucifixion?

Nothing wrong if we say His death was on Good Friday, as
the bible does not have a vocabulary of Gregorian named days of the
week. Most are ignorant that the calendar system in the Bible is not
like Gregorian, and even Jewish calendars.
As to the date, it was found to fall on Wednesday based on the
astronomically verified calendar to align the first day of the first month
of the biblical year with the Gregorian date.
a
Other Gospels express the same basic idea but in a more diffuse way:
Mt 27:57 when evening came Mt 27:62 Next day, when is [the day] after the day of
the preparation.
Lk 23:54 this had been the day of shabbat-preparation and there shabbat day was coming
to dawn. Lk 23:56 after they returned to their lodging they rested on the Shabbat
according to the commandment.
Jn 19:31. since it was shabbat-preparation [next day],
12 | P a g e
This is a plain calendar issue with problem of Gregorian vocabulary being

used to read the Bible, causing confusion, conflicts and contradictions on
the narrative timeline. Day 7 of the biblical lunar week in the bible is
mistaken as Saturday in both Jewish and Gregorian vocabulary. The
Crucifixion was put on Friday, the day of sabbath preparation. Without
proper knowledge of calendar systems, it is difficult to realize that the lunar
and the solar weeks simply do not correspond and Gregorian vocabulary
actually hinders to clearly grasp the biblical narrative.
How and why should we find the correct day?
This requires to read the Passion-Passover Week with the calendar

used in the Bible, not the rabbinic Jewish calendar, without mixing up with
the Gregorian calendar vocabulary.
We only have to align the biblical calendar with a proleptic Gregorian
calendar to see what [named] day of the [solar] week it falls on.
The timeline in the Passion-Passover week should not be read with notbiblical calendar, as is with the case of the Church Liturgical Holy Week
with unbiblical vocabulary of Friday, Saturday, Sunday, etc.
When does a day begin, at sunrise or sunset in the Bible?
At sunrise. Not to be confused with Jewish calendar reckoning
of a day as a calendar date to start at sunset, same way as to start
at midnight (12 A.M.) in the Gregorian calendar.
Was the rabbinic Jewish calendar used in the biblical times?
No. It was only from 4th century CE.
A hilarious claim that there were two calendars being used in CE 30 and
diffident groups of people were observing two occasions of Pesach, one day
apart. a
. Hoehner (pp. 84, 90-91) describes Billerbecks fanciful theory that the Galileans (incl. Jesus
and His disciples) reckoned a day of sunrise-to-sunrise while the Judean reckoned sunset-to
sunset. Both calendars were used at the same time, so that there were two consecutive days for
Passover observed by two different people groups!!
a
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How did we get the traditional Friday crucifixion scenario?

Not biblically based. Its simply a result of following the Jewish
convention of the 7th day of the solar week = Saturday = Jewish
Sabbath (24 hours from evening of Friday to evening of Saturday).
Reading the biblical statement that the Crucifixion was on the sabbath
preparation, but wrong interpreted it as to mean Friday. Sabbath is then
Saturday and the 1st day of their week is Sunday, which is taken as the day
of His resurrection. The Bible does not say it was Sunday, but plainly says
His resurrection was in the dawn of the Day 1 of the (lunar) week.
Was the Last Supper the Passover meal?
No. It was a special fellowship supper for farewell and teaching. It cannot
be so. This unnecessary and unfruitful controversy has produced a
number of misunderstanding of the biblical text and a variety of schemes
for the Passover-Passion Week timeline.
The special occasion where He was going to use the common bread and
the fruit of vineyard (wine) to explain the significance of what he was
about to accomplish on the cross on the appointed time of the death of
the Mashiah, the Pesach day. His death on any day other than the
Pesach day is biblically impossible and meaningless. However, absence
essential components of the Pesach meal, such as lamb roasted whole
with none of its bones unbroken, unleavened bread (matzah) and bitter
herbs (maror) is simply and plainly because the Last Supper was not and
was not meant to be the Pesach meal.
What is the main issue of concern? To see the day is correctly on a certain day of
the week, e.g. Friday Crucifixion or not? It would be something of importance for
those tied with religious liturgy. However, for those who reads the Bible and want
to follow the biblical narrative all of this is actually a non-issue.
What we need and we have to concerned with is to find a correct and accurate
timeline out of the biblical texts, armed with the knowledge of calendar system,
with the biblical lunar calendar in our mind, not the rabbinic Jewish, neither
Gregorian calendar. These have been actually causing confusion, conflict, and
contentions, including some absurdity and incredulousness.
14 | P a g e
Why and what confusion and conflict regarding

the Passion Week narrative?
1. Basically it is because most have never been conversant with different
calendar systems and have not been aware that the calendar system used in
the Bible is not the rabbinic Jewish calendar. They have not realized that it
is not possible to use a proleptic Gregorian calendar to follow the timeline in
the biblical text.
2. Biblical year is solar (as in Roman calendar), but Biblical month is lunar
lunisolar calendar, (same as in rabbinic Hebrew).
3. Biblical day is that which begins at sunrise, whether it is a daylight period,
24-hour period, or as a calendar day. This should not be confused the way
the word used as a calendar day reckoned to start at midnight (as in
Gregorian), or at sunset (as in Jewish calendar, which is Greek on origin).
4. Biblical hour means an hour-period on a sundial, not oclock. a
5. Biblical week is lunar. A full week has seven numbered days (1st to 7th). In
the Gregorian and Jewish calendars, they are solar week, cyclic and
continuous.
In the Biblical Lunar calendar, the weeks are not continuous and non-cyclic.
In any month there are 4 full weeks of 7 daysb, with four days of Sabbath
(for keeping day-time only); it is on day 7 of the full lunar week (on Day 8,
15, 22 and 29).
Then seventh day of the lunar week is not related to Saturday of the solar
week of the Roman calendars. Equating day 7 of the week to Saturday, and
Preparation day of Shabbat to Friday is one of the main source of erroneous
chronological scheme offered by many scholars. Despite of Sunday included
in a week end, most of us takes Sunday as the first day in the calendar, but
some cultures are noted to take Monday as the first day of the week.
The named days of the week is not a Biblical vocabulary like Sunday,
Monday, etc. of the named days of the Gregorian week. Sunday is not
equated to day one of the lunar week; Saturday is to day 7. A certain date in
the biblical narrative might be found to fall coincidently on a certain day of
the solar week on a proleptic Gregorian calendar.
6. Biblical Shabbat is on Day 7 of the biblical lunar week. It does not correspond
to the sabbath for Sabbatarians and Jewish kept on the 7th day of the solar
E.g. in Jn 19:14 sixth hour is counted from sunrise, about 11 a.m. to noon. Not 6 a.m. Even in Roman
calendar where a day was reckoned to start at mid-night or sunrise, the hour is counted from sunrise and
sunset.
b
2nd to 8th, 9th to 15th, 16th to 22nd, 23rd to 29th days with first day (of New Moon Day) and
30th day being special non-weekly days.
15 | P a g e
a
week, that is, on Saturday. There is only one shabbat day in a lunar week of
the Scripture.
7. The day of Resurrection in CE 30 was at the end of the day one of the lunar
week in the dawn (in the latter part of fourth watch of night, before sunrise).
8. The liturgical Holy Week of Constantine Catholic Church tradition is not same
as the Biblical Passion Week. The date of Easter Sunday is arbitrarily
determined by the Church tradition without chronological-historical relation to
Pesach (Passover) week.
9. Precious determination of the Crucifixion date in a proleptic Gregorian
calendar depends on having the Biblical Lunar calendar, which is dependent
on how the first day of Abib is determined [Hence CE 30 for Abib 14 on Apr
5 (Wed) or Apr 6 (Thu)]. See below in the Appendix: Apr-5 Wed or Apr-6
Thu?]
1. Which was the day of the Crucifixion, in terms of the named day of the Gregorian
week? The fact is, it is IMMATERIAL if we are not bound our mindset to religious
traditions. Instead, we ought to get to know the person who showed us who He was,
is, and shall be. We worship Him and find joy in Him who gives us Life, Love,
Light and Learning. The day, month, year, festival, shabbat (sabbath) all these
have no meaning except for pointing to Him.
2. All the knowledge, teaching, doctrines, traditions belong to mortal human mind
except those to point who He is as revealed in the Scripture. All humanity is in
pursuit of power and pleasure in every sphere of human endeavor intellectual,
political as well as religious. Dont believe them; put your trust in whom all things
came to be, the very one whom only the Scripture is able to show.
3. Day is that which begins at sunrise in the Scripture, whether it is for daylight
period or for a calendar day of a 24-hour period. [See in the file Walk through the
Scripture #1 for day. When does a day begin?]
4. To read the Bibles, always think in terms of the biblical lunar calendar, which is
so unlike our calendars which are used in civil, astronomic, or religious areas. We
are to understand the calendar systems without preconceived ideas and to have clear
idea on the one used in the Scripture.
As for the dates of the biblical times they may be accurately checked proleptically with
Gregorian calendar. Even if it can be without error of single day or single hour, that itself
wont be much use by itself. It would only give some help to follow the timeline of the
narratives in the Scripture. But to find and fix a certain date to observe for religious purpose
is useless and futile, though liturgical importance in Church practice is immeasurable. The
Scripture does not offer us any particular thing to observe, but simply reveals what anyone
can turn to in order find truths.
The modern rabbinic Jewish calendar is for interpretation of festival dates in the O.T. in
terms of Julian Gregorian calendar. It is not same as the one used during the time of
Yeshua.
16 | P a g e
A. Summary of Calendar Issues

1. The most important thing is to understand difference of three calendar systems.
When we try to follow the timeline of the biblical narrative, it should be read
with the Biblical Lunar calendar as a guide. The rabbinic Jewish calendar is not
a biblical calendar. A Roman calendar (Julian-Gregorian) is actually unhelpful
when people tends to read it into the Biblical text and the text narrative; it
misleads to read the text in wrong timelines.
2. We have to pay careful attention to several points on the differences among
calendar systems. Whether it is in reference to a daylight period or a day of
calendar date, the word day in the Scripture is that which begins at sunrise. a
It should NOT be confused with day as a date on a calendar. There are different
conventions to reckon a day to start at midnight (as in Gregorian calendar); at
sunset (as in the rabbinic Jewish calendar which was from the Greek origin).
3. The numbered days of the week in the Scripture is of the lunar week, not like
solar week used in two other calendar systems. Seventh day (of Shabbat) is not
related to Saturday and the Day 1 of the lunar week is one is not related to the
first day of the Gregorian week, Sunday.b
4. Nisan is the 7th month of the year in the rabbinic Jewish calendar with a day
reckoned from sunset to sunset. Abib is the 1st month of the year in Biblical
Lunar calendar with a day from sunrise to sunrise. The month of Abib/Nisan
falls in March to April of the Julian-Gregorian calendar. [An Abib date is 12
hours behind Nisan date; day time events are causing no problem since they are
on the same date. It needs to be kept in mind that night time events are one
different date one-day late.]
5. The Biblical Lunar calendar is essential in understanding and following the
narrative timelines in the Bible correctly and accurately with confusion and
contradiction.c For solving the Passion Week Chronology controversy, only a
few suffices from the biblical calendation (1) that a biblical day and date begins
at sunrise, not at sunset, and (2) a week is a lunar week and the named days of
the Georgian solar week cannot be translated; a biblical Shabbat on Day 7 of the
lunar week is unconnected with a Jewish sabbath of Saturday, 7th day of the
solar week.
. Sunrise is a day-break. Cf. dawn vs. dusk = twilights. dawn is the last part of a night (fourth
watch of night). Cf. www.differencebetween.com/difference-between-dusk-and-vs-dawn; Cf.
Different expressions of different meaning - morning breaking at dawn break at dawn day is
dawning).
b
The terms, Friday, Saturday, Sunday, etc. are of a non-biblical vocabulary by used in the so-called
Holy Week of the Church liturgy. It should be realized that this is actually what produced the unbiblical
traditional Friday crucifixion scenario, creating confusion, conflicts, contentions, and contradictions.
[Even the year CE 33 as the Crucifixion was determined that the year had Passover Day on Friday! It
is like putting the cart before the horse]
c
Ref: www.hope-of-israel.org/godscal.htm ;
www.franknelte.net/pdf/passover_dates_for_30_ad_and_for_31_ad.pdf
a
17 | P a g e
Abib vs. Nisan

[Not just useful to articulate always in term of Abib, instead of non-biblical Nisan,
but essential to follow the biblical narratives. Likewise, it pays to article always in
terms of Abib dates, instead of the Gregorian days of Sunday, Saturday, and Friday.]
Abib the 1st month of Biblical Lunar Calendar with a day beginning with sunrise.
All month are numbered; only the first month is named.
Nisan the name of the 7th month of the rabbinic Jewish calendar which reckons
a day from sunset to sunset. It is not of biblical calendation. Examples of dates in
Nisan in IRENT work are only for comparison purpose, as they do not correspond
to Abib dates and are not applicable to the Biblical texts.
[See Appendix how does the first month begin]
www.avoiceinthewilderness.org/saccal/calbook.html
(Mar April)
Abib
Calendar*
Biblical Lunar Calendar
Month
Day
1st day
Full moon
1st month of the year

Sunrise to sunrise
With dawning after Dark
Moon.
On 14th
Lunar shabbat
(for daylight period).
Nisan
Rabbinic Jewish
(only after 4th century)
7th month of the year
Sunset to sunset@
Fixed by calculation and rules
On 15th (variable)
Solar sabbath
(for night and day time)
Shabbat
On every Saturday (of the

On day 7 (of the lunar
continuous cyclic solar week)
week);
Always on Day 8, 15, 22,
It is important to29.
think always with Abib instead of Nisan to follow the timeline
of the Biblical narratives to avoid confusion, conflict and contradiction.
*A date on a proleptic Gregorian calendar may not fall on the same date in
rabbinic Jewish calendar and the Biblical Lunar calendar. Biblical narratives
cannot be clearly followed with the rabbinic Jewish calendar which is not the
calendar used in the Bible and came to be in use in 4th century CE.
Date on Nisan and Abib do not match as both have different calendation. In
this article, date of Nisan is for comparison purpose, it is from the 4th century.
See Appendix how does the first month begin]
@ Note: A day-long activity was described in O.T. to have begun at sunset.
That should not suggest a day was reckoned with sunset-to-sunset.
(E.g. Lev 23:32).
18 | P a g e
Month of
A day of date
A calendar date
Difference
Nisan
is reckoned from sunset
March April
is reckoned from 12 a.m.
Abib
begins at sunrise
6 hrs ahead
6 hrs behind
Half-day point
at sunrise
at 12 p.m. a
at sunset
Nisan indicates dates are in the style of Jewish calendar which is applied to 30
CE. It would be about 12 hours ahead of Abib date of the Biblical Lunar Calendar
The date of daytime period is same in both Abib and Nisan. As to night time period,
Nisan is one day ahead. E.g.
Abib 14 daytime for the Crucifixion = Nisan 14 daytime
Abib 14 evening for the Pesach meal = Nisan 15 evening for Jewish Seder.
Abib 16 dawn (before day-break of Abib 17) = Resurrection
Abib 17 morning the Risen Lord to the disciples on Abib 17 morning.
A diagram of day
[This diagram needs revision to convert 1st hour to 1st hour-period

etc. There should be no zero hour.]
Technically 12 p.m. is not identical to mid-day (noon) which is the mid-point of

daytime when the sun is at highest point. The midpoint of night period is not 12 a.m.
Reckoning events in the night is confusing because the date changes past 12 p.m.
a
19 | P a g e
B. Summary on Terminology
Time-related terms:
day; date; dawn; twilights morning and evening; midnight and
midday; hour; week; month.
The common time-related terms used in the Scripture have meanings different from
what they are in English usage:
Day is that which begins at sunrise which follows the dawn.a It is how people of
every linguistic and cultural background do experience naturally. This is how word
is used in the Bible throughout. Thus, the term is applied either (1) a daylight
periodb, or (2) a day as 24-hour period (= day and night) c.
It is also applied to a day as a calendar date. or the Scripture based calendar.
Historically a 24-hour day was reckoned to start at various time point. Our Gregorian
calendar is the example par excellence which reckons to start at midnight. The
rabbinic Jewish calendar sets at sunset. Apparently from their conceptual confusion
between day and date, they have formed an erroneous idea that a day is
something that which begins at sunset a serious biblical and implication, with a
proof-texting reading of Gen 1:3-5.
Dawn =The last fourth watch of night, dawn-watch, is the last part of a [calendar]
day (of 24-hour period) in the Scripture. (1Chr 23:30-31 dawn and dusk) [Cf.
The phrase early morning should be located in the first half of the period from
morning (or A.M.) from sunrise to noon (about 6 to 9 a.m.). Cf. The word forenoon
is focused on the noon as its reference point, about 9 to 12 a.m.]
Morning twilight (dawn) before sunrise vs. Evening twilight (dusk) after sunset.
dawn vs. dusk = twilights. dawn is the last part of a night (fourth watch of night). Cf.
www.differencebetween.com/difference-between-dusk-and-vs-dawn;
Midnight; midday:
12 A.M. is not exactly same as midnight which varies and should be at midpoint between the sunset
to sunrise. Cf. Local time zone vis--vis UTC. [Cf. The problem with a single time zone for a large
country like China; in contrast to the problem with multiple time zones for a large country like USA.]
Technically 12 p.m. is not identical to mid-day (noon) which is the mid-point of daytime when the
sun is at highest point. The midpoint of night period is not 12 a.m. Reckoning events in the night is
confusing because the date changes past 12 p.m.
Cf. Different expressions of different meaning - morning breaking at dawn break at dawn
day is dawning). Cf. in the dawn vs. at dawn since dawn is not a point of time, but a short
period (until sunrise toward the end of the pre-dawn watch (=fourth watch) of night.
b (Ko. ). Syn. daytime daytime period.
c (Ko. ). Cf. solar day civil day
a
20 | P a g e
Hour in the bible is not a duration of 60 minutes, nor an of hour on the clock, but
an hour-period on a sundial, with 12 hour-periods for a day (i.e. daylight period).
[E.g. Third hour is a period of time on a sundial 8:20 to 9:30 a.m. It does not mean
the time 9 on the clock. Sixth hour is an hour before noon.] The length of hour
varies since the daylight period by itself varies according to the latitude and the
season.
Week in the Scripture is a lunar week, not a solar week [which is for Gregorian
calendar and also for rabbinic Jewish calendar]. The weeks in the Biblical Lunar
calendar are non-cyclic, unlike cyclic continuous solar weeks. The 7-numbered days
of the lunar week are independent of the 7-named days of the Gregorian week.a
Month in the Scripture is a lunar month (29 or 30 days); with its first day to begin
a month with new moon [which literally means new month]. [See References on
Moon Phase]
After dark moon b (which occurs at lunar conjunction and may be precisely
determined by astronomical calculation), the crescent of the rebuilding (waxing)
moon light then becomes visible [how many hours later?]. Thus, full moon is on the
Abib 14 (Nisan 15) of the lunar month.
Using the dawn after conjunction for ones specific location is the only method to be
used for the New Moon of the month with Day 1 to begin with sunrise. c The First
Visible Crescent vs. First Dawn After Conjunction method:
www.worldslastchance.com/yahuwahs-calendar/new-moon-day-the-dawn-afterconjunction.html New Moon Day: The Dawn After Conjunction [Note: the article
makes a strange claim of <Consistency: Beginning the Day at Dawn (as opposed
to sunrise).]
It is NOT the day after the first visible crescent of the moon. But the only lunar
phase can be the New Moon is the moment immediately following the dark phase,
otherwise called astronomical New Moon, or conjunction.
https://youtu.be/tZGkk3yahAU How to Identify New Moon Day
www.worldslastchance.com/luni-solar-calendar-guide.html
https://youtu.be/qTvN7Sxhgxg
Calculating Conjunction: No Computer? No Problem!
Moreover, some countries have other than Sunday as the first day of their week e.g. Saturday
in Arabic usage; Monday in Eastern Asia and European countries.
[ www.cjvlang.com/Dow/SunMon.html ]
a
= so-called astronomical new moon

[Some makes a bizarre claim that the day of full moon should be taken as the New
Moon day (1st) of the month!!]
b
c
21 | P a g e
To grasp the Passion narrative clearly it is essential to follow its internal timeline in the
Scriptural narrative, which should be followed with the Biblical Lunar calendar. One
cannot mix it up with external timeline using the Gregorian calendar system without
getting bogged down with confusion. With Rabbinic Jewish calendar (with sunset-tosunset reckoning) there is one more degree of complexity.
(To align the Biblical Lunar calendar of 30 CE with a proleptic Gregorian calendar
cannot be accurately made, since the assumptions used to calculate in constructing our
modern calendar system may not be same as those used by the people in the ancient times
where it was an observational calendar system they used, not a calculated calendar
system (astronomical and data and mathematical calculation) as we do have now. All we
can say, as is now, that the day of Pesach Abib 14 of 30 CE for the Crucifixion date
is most likely to fall on Wednesday and consequently the Resurrection on Saturday
(dawn, not at evening).
If Sunday is the day of His Resurrection, the day of His crucifixion cannot be on Friday,
but Thursday. If Friday was for the crucifixion, His resurrection cannot be on Sunday,
but Monday. Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition.
Biblical terms:
shabbat; 7th day of the week; preparation; festival vs. feast; Pesach
and Pesach feast; Pesach festival, unleavened breads; Festival of the
Matzah (festival of the unleavened breads);
Shabbat; High Shabbat
(Biblical lunar) Shabbat is on Day 7 of the lunar week. There is only one shabbat
day in a 7-day long week, on its seventh day.
In 7-day long Festivals, such shabbat of Day 7 always fall on the first day of the
Festival, and thus it is called High Shabbat [Heb. Shabbat ha-Gadol, great
shabbat], not because it is another different or a doubled-up shabbat. (Cf.
www.triumphpro.com/jesus-in-grave-new-truth.htm)
That there were two different (kinds of) shabbat days in the Passover week, one
is weekly and another is annual, is simply from ignorance on the biblical calendar;
it was used to explain away the problem on timeline on the Passion week for
various Crucifixion scenarios.
This should not be confused with nonbiblical solar Sabbat of Saturday (of Jewish
and other Sabbatarians).
Solar sabbath (Jewish) Saturday (from Friday sunset to Saturday sunset).

Lunar shabbat daytime of Abib 8. sabbath in the biblical lunar calendar has
nothing to do with Saturday
High Shabbat (Day 7 of the lunar week on the first day of the 7-day long festival)
daytime Abib 15.
22 | P a g e
Weekly shabbat is unrelated to the only annual sabbath rest on Yom Kippur (Day of
Atonement). [There is no such thing called annual sabbath as if a separate and
different one exists in the Passover Week.

(Cf. Lev 16:31 shabbath shabbathon) Day of the Atonement the only
annual Holy day, which can be rightly called an annual Sabbath.
The term shabbathon in Lev 23:24 and 39 is applied to the Day of the Trumpets
and to the first and last days of Succoth, respectively, but they are not a Sabbath
Sabbathon as is the weekly Sabbath and the Day of Atonement. [Finch, p. 148]
Day 7 of the lunar week vs. 7th day of the solar week
The Julian week at the time of the Crucifixion was an eight-day week system (nundinal
cycle); the Biblical week and the modern week cannot be equated. Saturday Sabbath (7th
day of the solar week) has nothing to do with the biblical seventh-day Shabbat (day 7 of the
lunar week). This faulty conviction that their assumption that the sixth day of the Biblical
week was identical to Friday is one of several fatal causes of chronological confusion. This
feeds back to find some text verses interpreted to support their position.
As to the 14th of a lunar month in the Scripture is always the sixth day of the lunar week,
which is the preparation day of day 7 Shabbat. It is same for every month in the biblical lunar
calendar.
Preparation:
(1) making ready for something;
(2) As preparation day the day before shabbat.
(2) preparing of Pesach begins on Abib 10 with presentation of Pesach lambs;
(3) As to the day of preparation in the Pesach season, it is It is for preparation of High
Shabbat of Abib 15. It is Erev Pesach (Pesach eve) of Abib 14 the Day of Pesach.
feast vs. festival Two are distinguishable words in English in different sense and
usag. Note: KJV has the word feast, but not festival.
Festival of the Matzaha (Heb. Chag Matzoth) = Festival of Pesach; It lasts 7 days
Abib 15 to 21 and no bread other that unleavened bread is allowed.
Act 12:3; 20:6 during the days of the Matzah Festival.

Mk 14:1; the Pesach and the Matzah festival
Lk 22:1 the Festival of the Matzah, the one called Pesach.
Cf. the beginning day for the unleavened breads (Lk 22:7; //Mt 26:17 //Mk 14:12) [the word
beginning rather than first as usually translated, is to remove confusion from the first day of the
Matzah Festival Abib 15.] The day for removing leaven from the house [ = the very day of
Pesach sacrifice and meal, Abib 14].

[ www.truthsearch.org/ContentsFirstDayofUnleavenedBread.html (Juan R. Rains)!!]
Variously translated with or without capitalization Festival of the Unleavened Bread NWT-4, NIV; Feast
of Unleavened Bread ESV; feast of unleavened bread KJV. Heb. Chag Matzoth (Festival of unleavened
breads).
a
23 | P a g e
unleavened breads [Heb. matzah, matzot (pl.)] [Gk. ta azuma (pl.)] [unleavened (=
not risen) means that bread is baked of freshly made dough without letting it ferment and
rise. It does not mean made with no yeast in it.]
C. Events from Arrival at Bethany to Entombment:

Nisan in the manner of 7th month of rabbinic Hebrew calendar - sunset-to-sunset day.
Abib 1st month of the Scripture-based calendar with a day of sunrise-to-sunrise.
Flow of the events follows G-Mk with <Temple Incident>. Cf. G-Mt and G-Lk
place on the same day as <Jerusalem Entry> to affect the timeline to allow one
more full day for Sanhedrin II.
17 to
21 ) Sanhedrin I & II and Pilate I & II more than
Flow of the events (
one day for the Passion
long segments - interrupting the narrative flow. (Jn 12:20-36a; 36b-50; Jn 14:1
17:26)
24 | P a g e
Table: List of 26 events from Arrival at Bethany to Resurrection:

(dates in Abib)
9
[Fri]
10
11
Events
1 Arriving at Bethany [6 days before Pesach Festival (Abib 15)] (Jn 12:1)
B-1
2 Supper and Anointing (Jn +12:2-8) + Crowd came (Jn 12:9-11)
B-2
11 Anointing (Mk 14:3-9; Mt 26:6-13) (flashback)]
= [M-4
3 Anti-triumphal Jerusalem Entry [Palm Day]
B-3
Pesach Lamb
(Mk 11:1-10; Mt 21:1-11; Lk 19:28-40, 41-44; Jn 12:12-19#);
4 Temple visit; return to Bethany (Mk +11:11)
5 Barren Fig Tree (Mk +11:12-14)

B-4
6 Lk +19:45-48
6 Mt 21:12-17
B-5 6 Temple Incident (Mk +11:15-19)
5 Mt 21:18-19
7 Mt 21:20-22
12
D
7 Withered Fig Tree (Mk +11:20-26)

M-1
8 Confrontation & Teaching
M-2
(Mk +11:27-33; 12:1-44; Mt +21:23 23:39; Lk +20:1 21:4)
9 Olivet Discourse (Mk +13:1-37; Mt +24:1 25:46; Lk +21:5-36)
M-3
10 [2 more days to Abib 14 (Pesach day) Mk 14:1a; Mt 26:1-2)]
Yehudim plot (Mk +14:1b-2; Mt +26:3-5);

11 Anointing (Mk +14:3-9; Mt +26:6-13)] ( B2)
M-4 [
12 Judas (silver money) (Mk +14:10-11 //Mt +26:14-16; Lk +22:2-6)
13 Upper Room (Mk +14:12-16; Mt +26:17-19; Lk +22:7-13)

M-5
12
N
13
14 Last Supper (Mk +14:17-26; Mt +26:20-30; Lk +22:14-30; Jn 13:1-35)

M-6
<Kefas warned> (Mk +14:27-31; Mt +26:31-35; Lk +22:31-38; Jn +13:36-38)
15 Gethsemane (Mk +14:32-42; Mt +26:36-46; Lk +22:39-46; Jn 18:1)
16 Arrest (Mk +14:43-52; Mt +26:47-56; Lk +22:47-53; 63-65; Jn +18:2-12)

M-7
17 Hannan (Jn 18:13-14; 19-24); <Kefas denial>
M-8
18 Sanhedrin I (Mt 26:59-66; Mk 14:53-72)
M-9
19 Sanhedrin II (Mt 27:1-2; Mk +15:1a; Lk 22:66-71)
M-10
<Judas suicide> (Mt 27:3-10. Cf. Act 1:18-20)
20 Pilate I (Lk 23:1-7); Herod Antipas (Lk 23:7-10);
M-11
21 Pilate II (Mt 27:11-26; Mk +15:1b-15; Lk 23:13-25; Jn 18:28 19:16@)
M-12
*** [In custody]

***
[To be continued on the next page.]
25 | P a g e
[Continued:]
*** [In custody]
14
22 < Via Dolorosa>

A-1
23 Crucifixion 3rd hour (Mk 15:25)
A-2
[Wed] A-3
24 Death 9th hour (Mk 15:34; Mt 27:46)
25 Entombment evening into night;
A-4
15
16
17
[High Shabbat] <Posting Roman guard> (Mt 27:62-66)
Pesach Day
Pesach Sacrifice
Pesach Meal
Pesach Festival begins
[Wave sheaf of the Firstfruit]

26 Resurrection in the dawn
A-5
<to the Roman guard> (Mt 28:4, 11-15);
<to the Women> (Mt 28:5-10; Mk 16:9-11; Jn 20:11-18)
<on the road to Emmaus> (Lk 24:13-49; Mk 16:12-13)
<to the Eleven> (Mk 16:14-18) (Jn 20:19-25)
26 | P a g e
Events numbering and notation symbols

Events numbering and notation symbols in the Charts
B for Beginning;
Lamb presented; taught
M for Middle
Last Supper; Arrest; Trial
B-1 <Bethany arrival>

M-1 <fig tree withered>
B-2 <Anointing G-Jn> (M-4) M-2 <Confront and Teaching>
M-3 <Olivet Discourse>
M-4 <Anoint G-Mt, MK> (B-2)
<Judas silver money>
B-3 < Palm day; &
M-5 <Upper Room Prep>
Yerusalem Entry>
M-6 <Last Supper>
B-4 <Barren Fig tree >
<Gethsemane>
M-7
<Arrest>
B-5 <Temple Incident>
M-8 <Hannan>
& <Peters denials>
M-9 <Sanhedrin I>
M-10 <Sanhedrin II>
M-11 <Pilate I>
M-12 <Pilate II>
<In custody overnight>
A for After
Crucifixion; Death; Resurrection
A-1 < Via Dolorosa, bearing the cross>
A-2; A-3 < - Crucifixion & Death>
A-4 <Entombed>; <P-m> Passover meal
<In the tomb>

A-5 < Resurrection (dawn of Abib 16)
w/ Empty tomb (morning of Abib 17)
A-6 <risen Lord> to the Disciples
(, resurrection proposed
other than on Abib 16)
27 | P a g e
D. Timelines of the Passion-Passover Week
All happened in one week,

that momentous events in the history.
[Note on the term Nisan@: In all the subsequent tables for the Passion-Passover
week, the entry under Nisan is simply to show what it would have been when
a day was taken 12 hours ahead of Abib, in the way of the Jewish reckoning
of a day from sunset. For such a claim they picked a few verses in the O.T.
which is interpreted in typical eisegesis. However, the dates on Nisan here are
not based on the rabbinic Jewish calendar, as it is impossible proleptically to
construct a calendar for CE 30, simply because the rules of their calendation
were not existent before 4th century. Actual dates in Nisan do not necessarily
coincide with dates in Abib; even the month may be a month apart.]
[For the Crucifixion and Resurrection dates, see below under the heading of
<Table for the list of scenarios>.]
The week called Passion Week, more accurate Passion-Passover Week for
which the church liturgical Holy Week is a pale resemblance. The anchoring
events in the timeline of the week are
(1) Palm Day (Abib 10) with the presentation of Yeshua as the lamb;
(2) the Pesach lamb laying down Himself in the mid-afternoon at the very
appointed time by Elohim (Abib 14), and
(3) the Resurrection (Abib 16) in the dawn as the Firstfruits to be offered.
Aside from finding correct days on which the Crucifixion and Resurrection
fall, the more pressing need is to have the timeline of the Passover-Passion
week constructed out of the Gospel narratives. As we often do not clear-cut
time indicators to arrive at an unequivocal timeline, we have to accept some
variations (within different scenarios of crucifixion day) as long as these three
are fit in the timeframe from the Arrival at Bethany on Abib 9.
A Gospel book consists of His life teaching (with teaching, Gods mighty
works, and healing, and challenging and confronting the established religion
of that time) and the narrative of His life. One may say a Gospel is Jesus story.
But is it about Him? What about from and by Him and on Him? The first
division of the Gospel book deals with the His life teaching mostly. There is
the story of His nativity. By and large, narrative is not of its picture. However,
when we move into the second and final division we are presented by the
narrative of the Passion-Passover Week, as it should be known since His
Passion cannot be without being meshed in the Passover week on that year. It
is the literary work of narrative genre par excellence. It cannot be read properly
and profitable with following its timeline correct and accurate one, which is
28 | P a g e
only feasible with the correct biblical lunar calendar (the rabbinic Jewish
calendar actually does not help).
The task for the readers is then how to grasp the whole picture of this week
with the timeline presented by the Gospel itself. As a practical purpose, it is
found to be very useful to divide the 9-day period in three segments, adding
Abib 9 & 17 to the Passion-Passover Week (Abib 10 to Abib 16).
First 3 days Abib 9 (Anointing), Abib 10 (Palm Day), Abib 11 (Temple

Incident)
Middle 2 days Abib 12 (Olivet Discourse Last Supper) to Abib 13 (Trial)
Last 4 days Abib 14 (Crucifixion), Abib 16 (Resurrection), Abib 17 (Risen
Lord)
To revisit and construct the correct and accurate timeline of the PassoverPassion-Week, the first task is to deal with the last half from the Crucifixion
to the Resurrection. Once its timeline is fully grasped, unshackled from the
frame of the Church Holy Week, the clear picture is formed for the first half
of the week to the closing with the Trial. The crucial point here to realize is
that (1) the Crucifixion cannot be allocated on the same day as the sentencing
by Pilate and (2) the breath-taking run of quite a number of events from the
Last Supper to the Road to Golgotha cannot be squeezed into a short timeperiod of single overnight from night to morning. The inevitable conclusion is
that His trial before Pilate cannot be other than on the day before the
Crucifixion. That means that the Last Supper itself is to be placed two days
earlier (in terms of Gregorian dates) than His Crucifixion. There wont be a
day like the so-called Silent Wednesday as in the Holy Week. [See a separate
file in the Collection #6 <Significance of John 19.14>.
We cannot discredit what the Bible tells for the several important timemarkers (time indicators) and leave them standing contradictory. We
cannot read and interpret the Bible to justify the tradition explanation of the
Church Holy Week timeline. A product of religious mind is not only useless
but also misleading.
29 | P a g e
List of Charts in vertical and horizontal formats:

Below is a collection of several charts in tables:
[V -- in a vertical format and H -- in a horizontal format]
V-0
V-1
Horizontal Timeline: Seven days

from Arrival (9th) to Resurrection (16th Abib)
Last 3 days from Crucifixion (14th) to Resurrection (16th Abib)
H-0
H-1
H-2
Vertical Timeline from Arrival (9th) to Risen Lord (17th)

From Arrival (9th) to Crucifixion (14th)
From Crucifixion (14th) to Resurrection (16th)
Annotation to the charts:

<D 1, N 1; D 2, N 2; D 3, N 3 >
The phrase in Mt 12:40 in the heart of the earth three days and three nights: it
cannot be less than three full days and nights. Notice it is D 3 and N 3, not N 3
and D 3. Note: The Hebrew idiom in the heart of the earth for the center of the
world, Jerusalem.
L.S. Last Supper (DoW 4); Trial (DoW 5)

the bearing the cross to Golgotha
Crucifixion
w.s. Wave sheaf offering

Resurrection in the dawn, Day 1 of the lunar week
Resurrection in the morning, Sunday
Resurrection in the evening

***
[from two-day Passion chronology = a day for Trial + next day Crucifixion]
S-W Wednesday Crucifixion Scenario (Sat. dawn resurrection) (CE 30) Abib 14 on Wed
(Apr-5). Both and fell on Sat ( sabbath).
S-X same as S-W but with erroneous interpretation to place in the late afternoon.
S-T Thursday Crucifixion Scenario (Sunday dawn resurrection). (CE 30; Thursday
crucifixion) Abib 14 on Thu (Apr-6). Both and on Sundays. Difference of one day
from S-W scenario is due to determining the New Moon day with the untenable impractical
method of the first visible crescent moon the detail is covered in this article (on calendar
system, astronomical data, conjunction (= astronomical new moon), new moon day,
full moon, etc.)
S-F Traditional Friday Crucifixion scenario. CE 33; with Sunday morning resurrection).
In the biblical Passion week, it is not possible to see both and on the same day of the
week (Sunday) as in the church liturgical Holy Week.
(Blue colored Saturday as sabbath day as in the rabbinic Jewish calendation).
X-F Friday scenario of CE 30 Apr-7: The New Moon Day (Abib 1) is determined differently
to bring the Pesach day of Abib 14 to come 2 days and 1 day later than in Wednesday and
Thursday crucifixion scenario, respectively.
30 | P a g e
The internal timeline within the Passion narrative shows
(1) Abib 14 (the preparation of shabbat) for Pesach sacrifice and Pesach meal;
(2) Abib 15 High Shabbat - (on Day 7 of the lunar week for daytime period only);
(3) Abib 16 as the Firstfruits (Day 1 of the lunar week)
(1Co 15:20, 23; Lev 23:10-12. Cf. Lev 23:20).
Day of Week = Numbered day of the lunar week (here, in the 2nd week of the month Abib).
The numbered Day of the Passion Week = Day No. of the lunar Week.
The date in April for Thursday scenario is same as the numbered Day of the Passion week.
Into a short period of time ( ) so many events [from M-6 <
12 Last Supper> to M-12 <
21 Pilates sentencing>] are impossible to cram in. [Note: In Friday scenario, Last Supper is
interpreted as the A-4 <Pesach Meal> in their sheer confused timeline.]
Mnemonic with initials of the words Mnemonic works only with a Thursday and the Friday
crucifixion scenarios only.
Sat for Start into Sun for Mounted on a colt into Mon for Temple
into Tue for WWW (withered, watch, wait; triple warnings) into Wed for Trial
into Thu for Final into Fri for Silent into Sat for Start into Sun for Meet.]
Day of the Week (DoW):

It is for the day of the lunar week (Day 1 to Day 7) and totally unconnected to the named
days of the Gregorian solar week.
In the Passion Week of CE 30, it corresponds to the numbered Day of the Passion Week
itself, making easier for the readers grasp the narrative timeline.
Abib dates of 1st century are different from the Nisan dates calculated on a proleptic
rabbinic Jewish calendar, because of its complex system of calendation (e.g. 19-year
Metonic cycle and the Rule of Postponements.
Only with the biblical lunar calendar system it is possible to clearly place the events in
the correct narrative timeline.
31 | P a g e
First 3 Days of the Passion

Arrival 9th to Temple Incident (11th Abib)
B-1 Bethany Arrival;
B-3 Palm Day (Jerusalem Entry)
B-4 Barren fig tree;
B-2 Anointing ( M-4)

B-5 Temple Incident
Middle 2 Days of the Passion Week

From Olivet Discourse (12th) to Trial (13th Abib)
M-3 Olivet Discourse
M-6 Last Supper
M-7 Arrest;
M-9 & 10 Sanhedrin
M-11 & 12 Pilate & Sentencing
Last 3 Days of the Passion Week

From the Crucifixion (14th) to the Resurrection (16th Abib)
A-1 < Via Dolorosa> A-2 Crucifixion
A-3 Death;
A-4 Entombed; P-m <Pesach meal>
A-5 < Resurrection; Empty Tomb

A-6 Risen Lord
32 | P a g e
V. Seven Days from Arrival to Resurrection Abib 9th to 16th:

[A timeline in the biblical Wednesday Crucifixion Scenario] [shabbat]
Nis
an
Apr
Abib
THU
8D
Events (*Nisan 15 = Day 0)

[Shabbat for the daytime period]
(Day 7 of the lunar week)
8N
9
FRI
9D
9N
10
SAT
10 D
10 N
11
SUN
11 D
(Day 1) (-6 d)* [6 days before Pesach festival (Abib 15)]

1 <Arriving> at Bethany before sunset (Jn 12:1)
B-1
2 <Anointing> (Jn 12:2-8) ( M-4
11 Mt; Mk)
B-2
(Day 2) (-5 d)
Pesach lamb
3 Palm Day <Anti-triumphal Jerusalem entry>

B-3
4
(Day 3) (-4 d)
5 <Barren fig tree> (Mk) [Cf. Mt]; B-5
6 <Temple Incident>
B-4
11 N
7 <Withered Fig Tree> (Mk)
M-1
(Day 4) (-3 d)
12 D
12
MON
12 N
13
TUE
13 D
8 <Confront & Teaching>;

9 M-3 <Olivet
M-2
Discourse>
11
12 <Judas Money>
2 more days to Pesach day (Abib 14); <Plot>; M-4
13 Upper Room>
M-5 <
10
14 <Last Supper>;
15 <Gethsemane>; M-7
16 <Arrest>
M-6
17 <Hannan>+ <Kefas Denials>; M-9

18 <Sanhedrin I>
M-8
(Day 5) (-2 d) <Trial day>
Pesach eve
19 Sanhedrin II>
M-10 <
20
21 <Pilate - I & II> (Sentencing noon)
M-11/12
14
WED
13 N
<In custody>#
14 D
22 <Via Dolorosa>
(Day 6) (-1 d) A-1
23 <Crucifixion>; A-3
24 <Death>;
A-2
Pesach day
25 <Entombed>;
A-4
Pesach Meal
Apr 5
14 N
15
THU
High Shabbat
[Festival begins] [Posting Roman guard]
15 N
16
17
15 D
Pesach sacrifice
FRI
16 D
SAT
16 N
26 <Resurrection> (in the dawn)

A-5
# See More Than One Day Passion chronology.
33 | P a g e
V-1 -- Last Days in the Passion Week

Nisan
14 N
Abib
13 N
14 D
14 D
15 N
Events
[In custody]
(Day 6) A-1 < Via Dolorosa>
Pesach day
A-2 <Crucifixion>
A-3 <Death> (9th hour);
Pesach sacrifice
14 N
A-4 <Entombed>;
Pesach Meal
15 D
(Day 7 = High Shabbat)
Pesach Festival begins
15 D
[Shabbat (for daytime period); unrelated to Saturday]

16 N
15 N
16 D
N1
D2
N2
Day of First-fruits with Wave Sheaf Offering and

Omer countdown to Shavuot (> Pentecost).
16 N
A-5 < Resurrection> (dawn = end of Day 1 of the lunar week)
17 D
D3
N3
(Day 2) A-6 <Risen Lord> morning
17 D
18 N
(Day 1) (unrelated to Sunday)
16 D
17 N
D1
17 N
A <Empty Tomb> the women (Mk 28:9-10; Mk 16:9-11; Jn 20:11-18)
B on the Emmaus Road (Mk 16:12-13; Lk 24:13-49)
C to the Eleven (Mk 16:14-18) (Jn 20:19-25 Thomas absent)
Abib 15 colored for High shabbat.

<D 1, N 1; D 2, N 2; D 3, N 3> Mt 12:40
full three days (and nights) from to
34 | P a g e
H. Timeline from Arrival to the Risen Lord (Abib 9 to 17)

Day
Night
Day of Week
Mnemonic
Start
Mounted
Temple
WWW
Trial
Final
13
14
Abib
11
10
12
Erev Pesach
Nisan
10
Pesach +
12
13
Mar-31
Fri
Pesach
14
+ Lamb
B B
30 (Wed) S-W
11
+ Eve
F T
f DOJ
Apr-1
Sat
Sun
Mon
Silent
Prep. ++Meal
4
Tue
Meet
16
17
Matzah 1
Matzah 2
16
15
Start
15
Wed
< II n
High
Shabbat
Matzah 3
17
18
Wave Sheaf
o m b>
Risen Lord
6
Thu
7
Fri
Thu
Fri
7
Fri
Sat
h e
8
Sat

(BA)
30 (Wed) S-X
30 (Thu) S-T
Fri
Apr-1
Sat
F T
fDOJ
(silent Wednesday)
Sat
Sun
Mon
Tue
5
Wed
Sun
Mon
Tue
-
Wed
6
Thu
7
30 (Fri) X-F
Fri
Mar-29
33 (Fri) S-F
Sun
30
Mon
31
Tue
Apr-1
Wed
2
Thu
Fri
8
Sat
4
Sat
Sat
9
Sun
9
Sun
5
Sun
6
Mon
Abib 14 preparation day for shabbat; Pesach = Pesach sactrifice + Pesach meal.
35 | P a g e
H-1 -- From Arrival to Crucifixion

day
night
Day of Week
Abib
2
10
Y
Mar-31
(Hoehner)
14
Pesach eve
Matzah
Pesach
Apr-1
Sun
Mon
Tue
Wed
<Thu>
Fri
10
11
29
Sun
30
Mon
Y
(crowd)
CE 30
S-F
12
fDOJ
Sat
[Nisan]
5
13
FT
Apr-1
CE 30
S-T
11
Pesach lamb
BA
CE 30
S-W
12
13
31
Tue
Apr-1
Wed
FT
fDO J
(silent)
FT
<in the tomb>
14
15
2
Thu
3
<Fri>
Sat
f DOJ
Pesach = Pesach sacrifice + Pesach meal (on the same date in Abib)
H-2 -- From Crucifixion to Resurrection
Day of Week
5
(lunar)
Trial
7
< I
Preparation
13
Abib
13
CE 33
S-T
S-F
April
Pesach
15
Thu
3 Fri
$
o m
17
b >
Wave Sheaf
16
Matzah 1
14
15
5 Wed
S-W
CE 30
h e
High Shabbat
14
Pesach eve
[Nisan]
Matzah 2
16
Matzah 3
17
18
6 Thu
7 Fri
8 Sat
7 Fri
8 Sat
9 Sun
5 Sun
()
9 Mon
4 Sat
[Sat Jewish Sabbath; $ preparation day; @ doubled-up sabbath; full moon]

[ Resurrection correctly placed; Sunday resurrection; late afternoon resurrection]
36 | P a g e
E. Timelines compared from different scenarios

[Nisan starts at sunset; solar sabbath (solar) on Saturdays;
[Abib begins at sunrise; lunar Shabbat on Day 7 of the week (8, 15, 22, & 28th day of a month).]
1. With the biblical Wednesday scenario based on the biblical lunar calendar:
Apr
Nisan
Abib
8
F
R
I
(-6)
(Counting back from Abib 15 = 0)

[Shabbat daytime]
<Journey from Yericho>

1 <Arriving> at Bethany (Jn 12:1)
2 <Anointing> (Jn 12:2-8) [

11 Anointing (Mk; Mt)]
10
S
A
T
(-5)
10
S
U
N
11
12
5 <Barren Fig Tree>;

6 <Temple Incident>
13
(-3)
7 <Withered Fig Tree>;

8 <Confront & teaching>
9 <Olivet Discourse>;
10 <Yehudim plot>;
11 ;
12 <Judas Money>
12
13 <Upper Room>
14 <Last Supper>;
15 <Gethsemane>;
16 <Arrest>;
1
8
17
<Hannan> (Jn); <Kefas denials>; <Sanhedrin I>
19 <Sanhedrin II>;
20 <Pilate I> + <Herod Antipas> (Lk);
21 <Pilate II> [sentencing: 6th hour ( noon) Jn 19:14]
(-2)
13
W
E
D
Pesach Lamb
11
(-4)
3 <Jerusalem Entry> [Palm Day] (Sat);
4 <Temple court visit>
(-1)
14
14
5th
<In custody>
22 < Via Dolorosa>;
23 <Crucifixion> 9 AM (Mk 15:25);
24 <Death> 3 PM (Mk 15:34; //Mt 27:46);
Pesach Sacrifice
25 <Entombed>;
Pesach Meal
Pesach Day
15
T
H
U
(-0)
<Posting Roman guard> [High Shabbat]
15
[Wave Sheaf of the Firstfruit]
16
S
A
T
17
N1
D2
D3
N3
26 < Resurrection> (dawn)
17
Pesach festival begins
D1
N2
16
F
R
I
<to the Roman guard> (Mt 28:4, 11-15); <to the Women> (Mt 28:5-10; Mk 16:9-11; Jn 20:11-18)
<on the road to Emmaus> (Lk 24:13-49; Mk 16:12-13)
Note: Thursday Scenario (with Palm Sunday and Resurrection Sunday), not shown separately, has
dates one day off from a Wednesday crucifixion scenario with Thu Apr-6 as Abib 14 (Crucifixion day).
37 | P a g e
2. With a Wednesday scenario with the nonbiblical calendation:

Apr
F
R
I
Nisan
9
Abib
(-6)
S
A
T
10
S
U
N
M
O
N
11
13
(-5)
10
12
(-4)
(counting back from Abib 15 = 0)

<Journey from Yericho>
1 <Arriving> at Bethany (Jn)
2 <Anointing> (Jn)
3 <Jerusalem Entry> [Palm Day] (Saturday)
Pesach Lamb
<Temple court visit>

6 <Temple Incident>
11
(-3)

8 <Confront & Teaching>
12
(-2)
10 <Yehudims plot>;
12 <Judas money>
13
14
13 <Upper Room Prep>
U
E
W
14
E
(-1)
14
15 <Gethsemane>;
16 <Arrest>;
<Last Supper>;
17 <Hannan> (Jn); <Kefas denials>;
18 <Sanhedrin I>;
19 <Sanhedrin II>
21 <Pilate > [sentencing: 6 A.M. ]

20 <Pilate>+<Herod>;
22
< Via Dolorosa>;
Pesach Day
23 <Crucifixion> 9 AM (Mk)
24 <Death> 3 PM (Mk //Mt);
Pesach Sacrifice
25 <Entombed>
Pesach Meal
T
H
U
F
R
I
S
A
T
15
15
<Posting Roman guard> [Annual sabbath]
$
$
$
N1
D1
N2
16
D2
N3
16
[Weekly Sabbath]
17
17
D3
26 < Resurrection> Saturday (late afternoon )
[E.g. Torrey - Events

5 to
18 are not covered in detail in Torreys.]
38 | P a g e
3. With a Thursday scenario after Boice with the non-biblical calendation:

Yellow colored events are the only portion for the events sequence different from the Thursday scenario
with the biblical calendar, aside from those related with the calendar issues.
Apr
S
A
T
Nisan
9
(-5)
10
11
<Journey from Yericho> [sabbath violation ]

1 <Arriving> at Bethany (Jn);
2 <Anointing> (Jn 12:2-8) [

11 ]
(-4)
3 <Jerusalem Entry> [Palm day] (Sunday)
Pesach Lamb

6 <Temple Incident>
11
12
(-3)

10 <Yehudims plot>;
12 <Judas Money>
12
E
W
(Counting back from Abib 15 = 0)
10
T
U
(-6)
U
N
M
O
N
Abib
13
(-2)
13 <Upper Room>
13
14
H
U
(-1)
6th
14
14 <Last Supper>;
15 <Gethsemane>;
16 <Arrest>;
18 <Sanhedrin I>;
17 <Hannan>; <Kefas denial>;
19 <Sanhedrin II>;
21 <Pilate II> (sentencing 6 a.m. )

20 <Pilate>+<Herod>;
22 < Via Dolorosa>;

23 <Crucifixion> 9 AM (Mk 15:25)
Pesach Day
24 <Death> 3 PM (Mk 15:34; //Mt 27:46);
Pesach Sacrifice
25 <Entombed>
Pesach Meal
F
R
I
S
A
T
15
<Posting Roman guard> [Annual sabbath]
15
S
U
N
D1
N1
D2
N2
16
[Weekly sabbath]
16
17
$
$
$
D3
N3
26
< Resurrection> (Sunday dawn)
<to Roman guard> (Mt 28:4, 11-15); <to the Women> (Mt 28:5-10; Mk 16:9-11;
Jn 20:11-18); <on the road to Emmaus> (Lk 24:13-49; Mk 16:12-13)
39 | P a g e
4. With Friday scenarios with the non-biblical calendation:

A Friday Scenario (CE 33 Apr-3) (Counting back from Nisan 14/15)
Apr
S
A
T
S
U
N
Nisan
(-6)
Abib
Traditional
<Journey from Yericho> [sabbath violation ]
1 <Arriving> at Bethany (Jn)
2 <Anointing> (Jn);
(-5)
3 [Palm Day] (Sun) Pesach Lamb
(-6)
<Crowd came>
1 <Arriving>
2 <Anointing>
(-4)
M
O
N
(further adjusted)
Hoehner
10
5 <Barren Fig Tree>
10
6 <Temple Incident>
3 [Palm Day] (Mon)
(-5)
Pesach Lamb
(-3)
T
11
U
E
W
E
11

9 <Olivet Discourse>
10 <Yehudim plot>;
12 <Judas Money>
5 <Barren Fig Tree>
(-4)
6 <Temple Incident>
(-2)
12
12 [Silent Wednesday]

8 <Confront & Teaching> (-3)
9 <Olivet Discourse>
10 <Yehudim plot>;
12 <Judas Money>
(-1)
T
H
U
(-2)
13
13
14 <Last Supper>;
15 <Gethsemane>;
18 <Sanhedrin I>
17
16 <Arrest>; <Hannan> (Jn);
(0)
F
R
I
14
14
3rd
13 <Upper Room>
19 <Sanhedrin II>
20 <Pilate I>;
21 <Pilate II> (sentencing at 6 A.M. );
23 <Crucifixion> 9 AM (Mk)
22 < Via Dolorosa>;
Pesach Day
24 <Death> 3 PM (Mk //Mt);
Pesach sacrifice
25 <Entombed>
S
A
T
15
)]
(D 1)
Pesach meal
N1
D2
15
<Posting Roman guard> [sabbath (Doubled-up?
(-1)
(0)
N2
S
26 < Resurrection> (Morning) [Easter Sunday]
16
U
N
16
17
(-6) counting from Nisan 14;

(-6) counting from Nisan 15.
40 | P a g e
5. Examples of some other timeline schemes:

[Yellow highlighted and green font dates divergent from a common pattern.
[ Sabbath; High Sabbath.]
[Abib for reference only after the biblical Wednesday scenario timeline. D & N Day and night-time]
CE 33
Abib
9D
9N
Group 1: Arrival at Bethany.

and Anointing
CE 30
Hoehner
Finch
Sherrill
Coulter
Fri
Fri
Fri
Wed
Nisan 8
Nisan 9
(Nisan 9 <crowd>) [Apr 3 Sun]
Nisan 10
Nisan 10
Nisan 9
Mar-29-Fri
Nisan 10
Nisan 8
[Mar-30 Thu]
[Mar 30 Mon] [Apr 3 Mon]
[Mar-31 Sun]
Nisan 11
Nisan 11
Nisan 11
Nisan 9
[Mar 31 Tue]
[Apr 4 Tue]
[Apr 1 Mon]
[Mar-31 Fri]
Group 2: Palm Day
10
Group 3: Temple Incident.
11
Nisan 10
[Apr-1 Sat]
Temple visit
12D
Group 4: Confront/Teaching
and Olivet Discourse;
Judas money
Group 5: Upper Room

Group 6: Last Supper & Arrest
12N Group 7: Trial Sanhedrin I
13D Group 8: Trial Sanhedrin II
and Pilate I & II.
13N [In Custody]
14D Group 9: Via Dolorosa;
Crucifixion; Death;
14N Group 10: Entombment
15N <In the tomb>
16D <High Shabbat>
16N Group 11: Resurrection
Nisan 12
[Apr 1 Wed]
Nisan 12
[Apr 5 Wed]
Nisan 13
[Apr 2 Thu]
Nisan 14
[Apr 3 Fri]
Nisan 13
[Apr 6 Thu]
Nisan 14
[Apr 7 Fri]
Nisan 15t
[Apr 4 Sat]
Nisan 16
[Apr 5 Sun]
Early morning
Nisan 15
[Apr 8 Sat]
Nisan 16
[Apr 9 Sun]
Early morning
Nisan 12
[Apr 2 Tue]
Nisan 11
[Apr-2 Sun]
Nisan 13
[Apr 3 Wed]
Nisan 14
[Apr 4 Thu]
Nisan 12
[Apr-3 Mon]
Silent Sat
Nisan 15
[Apr 5 Fri]
Nisan 13
[Apr-4 Tue]
Nisan 14
[Apr-5 Wed]
Nisan 16
[Apr 6 Sat]
Nisan 17
[Apr 7 Sun]
Early morning
Nisan 15
[Apr 6 Thu]
Nisan 16
[Apr 7 Fri]
Nisan 17
[Apr 8 Sat]
Late afternoon
(Bethany dinner)
Can any of these discrepant timelines be? The answer is Hardly. Without clear knowledge of various
calendar systems and the astronomical date, proper construction and explanation of each one example
is incomplete and inaccurate with confusion, contradiction and conflicting; it is impossible to be close
to the biblical timeline of the Passover-Passion week.
Harold W. Hoehner (1978), Chronological Aspects of the Life of Christ (pp. 74-76)
(http://books.google.com/books?id=fS28b9GC1dcC)
F.R. Coulter (2001), A Harmony of the Gospels has a wrong placement of Palm day on Nisan 8.
Also it has Nisan 10 eventless (other than Mk 11:20 finding the fig tree withered); and Nisan 12
left eventless, claiming to be sabbath (Jn 19:28-41).]
Paul Finch, The Passover Papers (2009, 2nd Ed.) [Ch. 8 Chronology of Passion Week., pp. 93118. The date Apr. 7 Friday for Nisan 14 is only once shown p 151 citing data from
Fotheringham, Parker and Dubberstein, and O.T. Olmstead.]
Nathaniel Huntting Sherill (2012), The Laymans Gospel Harmony (p. 343)
41 | P a g e
Timelines comparison explained:

The aim here is to make the task of all those having interests and questions easer in challenging
any claim for its validity vis--vis the biblical Wednesday scenario presented in this work.
Solar sabbath (Jewish) Saturday (from Friday sunset to Saturday sunset).

Lunar shabbat daytime of Abib 8. sabbath in the biblical lunar calendar has nothing
to do with Saturday
High Shabbat (Day 7 of the lunar week on the first day of the 7-day long festival)
Abib 15 (only for daytime period). [The only annual sabbath is on the Day of the
Atonement - Lev 16:31 shabbath shabbathon)].
[some events not possible on Sabbath e.g. long distance journey]
<Palm Day> = on Abib 10. [Sun, Mon, or Sat]
<Upper Room> = it is to have the place ready with necessary provisions. It is not about the
disciples themselves were preparing the festival celebration (including the Last Meal and
Pesach meal) by the disciples. Allocating it to take up a whole day(time) is a pure conjecture.
problems with sabbath violation (of Saturday).
3 D and 3 N exactly as in the Bible (Mt 12:40) with correct initial and terminal endpoints
for interval counting. [Not 3 N and 3 D; nor less than three full days.]
3 N and 3 D due to wrong endpoints for the interval counting from misinterpretation of
the Matthean phrase.
$$$ traditional timeline cramping so many events in one overnight. %% Pilates Trial is
allocated from the morning to noon, not in the fourth watch of the night. Yeshua was in custody
till next morning to begin His journey to the Golgotha. The time indicators in all four Gospels
also show a break in the time flow of events: (1) the formal Sanhedrin session in the morning
and Pilate v. Yeshua (till noontime) and, on next day, (3) the road to Golgotha to Crucifixion.
[See above for significance of Jn 19:14.]
Most follow the G-Mk sequence of events for <Barren Fig Tree> and <Withered Fig Tree>,
placing them on consecutive days. day> and <Temple incident>. G-Mt put them on the same
day after <Temple Incident>, chronologically and thematically awkward. G-Lk does not have
the Fig Tree pericope.
Most places <Upper Room prep> on the day after <Olivet Discourse>. The narrative itself is
continuous and follows the Mark and Matthean <Anointing>. However, that it is on another
day is by the pericope starting with a time indicator phrase toward the beginning day for the
unleavened bread.
Scenarios with Palm Day and Resurrection Day both happen to be on Sunday the traditional
Friday crucifixion scenario and a Thursday scenario.
The date of His arrival on Abib 9. That would be six days before the Pesach festival (Abib
15). On Nisan dates, however, it is may not be straightforward, depending whether He arrives
before or after sunset. It takes about 8 hours hike from Yericho. If Yeshua arrives before
sunset, the date of Arrival at Bethany itself would be not Nisan 9, but Nisan 8. Whether
counting inclusive or exclusive, or counting from Abib 15 or Abib 14, it does not materially
affect the timeline (with sequence of events) in the first few days of the Passover-Passion
Week, as long as the anchoring events <Anointing> (on Abib 8 / Nisan 9) and <Palm day>
(on Abib/Nisan 10) are correctly placed.
[Eugen Ruckstuhl (1965) (pp. 35ff) How long did the Passion last? Reasons in favor of the More
Than One Day theory. In contrast to the model timeline of the Wednesday crucifixion scenario
with Saturday dawn resurrection Two more days are added to cover Sanhedrin I & II and Pilate I
& II. Finch simply dismissed it without carefully examining its merit and validity. (pp. 171-178,
Ch. 11: Did Jesus spend a night in jail?)]
42 | P a g e
Our purpose is to examine handful variations of the timeline in several Crucifixion day
scenarios for comparison purpose vis--vis the biblical model in order to show how and
how much they deviate from the Scriptural evidences and harmony, not only the major
anchoring events and date, but also detailed flow of events.
For our evaluation of different timelines, the major event groups are checked for there date
allocation and alignment.
Group 1: Arrival at Bethany and Anointing.
Group 2: Jerusalem entry on Palm Day.
Group 3: Temple Incident.
Group 4: Confrontation/Teaching and Olive Discourse
Group 5: Upper Room
Group 6: Last Supper/Arrest
Group 7: Trial Sanhedrin I
Group 8: Trial Sanhedrin II and Pilate I & II.
Group 9: Via Dolorosa; Crucifixion; Death;
[Group 10: Entombment]
[Group 11: Resurrection]
Several points are need to find whether any scenario and its different schemes of timeline are in
error and to allow to draw a valid conclusion.
1. The day of the Crucifixion cannot be other than Abib 14 (Nisan 14).
2. The year of the Crucifixion cannot be CE 33, since the year was determined to have
Nisan 14 on Friday, when the Bible has no such idea. Most were mistaken the day of
Sabbath as Saturday by simply follow the non-biblical rabbinic Jewish calendar.
3. CE 30 Abib 14 is Apr. 5 Wednesday according to the astronomical data for biblical
calendation to determine the New Moon Day of Abib.
4. In the timeline, it is out of biblical ignorance the <Upper Room getting ready> to take
up a whole daytime period.
5. <Palm day> and <Temple Incident> are on two consecutive days as in G-Mt. The
cannot be on the same as G-Mt has it unclear.
6. Multiple <Trial Sessions> cannot be placed into one overnight period. It is impossible
and impractical, though the biblical text itself for narrative reads contiguous.
7. The bible explicitly says the entombment was taken place in the evening., not
completed in the late afternoon in fear of sabbath coming at sunset. [//Mt 27:59; //Mk
15:42; //Lk 23:54]
8. Shabbat is on Day 7 of the lunar week, not Saturday which is the 7th day of the solar
week, and it is effected only for the daytime. People dont need rest in the night, which
is the time for resting.
9. These have the time of Entombment in the late afternoon, despite the biblical witness
of the evening time.
1. Scenario with the biblical calendar: Wed v. Thu for Abib 14.
The days of the week in the leftmost column are slid up from the Wednesday scenario
table.
2. Wednesday scenario as suggested by Torrey:
The fatal error in the timeline of their theory is the Resurrection being placed on the
43 | P a g e
later afternoon. This also results the Resurrection day to be put on Nisan 17 (of
Saturday sabbath), and the Wave Sheaf Offering to be put on the sabbath. [Cf.
sheaf of the Firstfruit Lev 23:10-11 on the day after the Shabbat).
Palm day cutting palm leaves is not fit for Sabbath.
No different Sabbaths of annual vs. weekly.
Burial is entombment, not be confused with buried in the ground as in a grave.
Torrey does not give a detail on the events following <Jerusalem Entry>.
3. Thursday scenario after Boice.
Boice, p. 931 found to have the Crucifixion on Thursday solves the several issues while
keeping the Resurrection on Sunday no hint of calendar or astronomical data used to find
Nisan 14 itself as Thursday.
A whole day is allocated solely for Upper room for preparation of Passover.
See under the Biblical Lunar Calendar system the related calendar <Abib 14 in 30 CE: Apr5 Wed or Apr-6-Thu> for competing Wednesday vs. Thursday Crucifixion scenarios. Correct
astronomical data for the New Moon and Full Moon, but the date for Abib 14 (Nisan 15) was
determined the untenable method of the first visible crescent.
Journey to Bethany not fit for Sabbath.
4. Timelines with the Friday scenarios
The Friday crucifixion scenario is basically the result of mistaking the biblical phrase
Preparation (day) for Shabbat as Friday, a Gregorian calendar vocabulary which is
not in the Bible. Then, they choose CE 33 as the year to show Nisan 14 as Friday.
Once they have the year CE 33, that used it as an evidence of Friday being the day of
the crucifixion a circular logic par excellence!
2 N and 1 D instead of 3 D and 3 N for the full three days as in Mt 12:40. With
the corrected initial endpoint, it would still result in only 2 D and 2 N.
# Resurrection on Sunday (Easter) in the morning. It should have been pushed
down to Monday, if Friday is for the Crucifixion. If Resurrection is for Sunday, the
Crucifixion is to be Thursday (i.e. a Thursday scenario). Note: Dawn and morning
are on the same day of the solar week and same Nisan date, but they are of different
Abib dates.
(A) Traditional Friday scenario as in the Church Liturgical Holy Week: (CE 33 Apr-3)
The word Passover in Jn 12:1 six days before Passover is rather wrongly taken
as the Passover feast day (Abib 14) (why?) instead of its usual sense of Passover
festival (Abib 15) in G-Jn.
Problem of the so-called Silent Wednesday how is it acceptable in the narrative
timeline???
To place its Palm Sunday on Abib 9 simply ignores what the bible says (i.e. Abib 10)
and good only for the Holy Week of the Church liturgy.
(B) Friday scenario after Hoehner (CE 33)
(Chronological Aspects, pp. 90-93)
This is the only thing he altered the traditional timeline of Friday scenario is to
allocate <Crowd coming> (Jn 12:9) in one whole day, making Palm Monday, in
place of Palm Sunday. Was it his attempt to get rid of the so-called Silent
Wednesday of the Holy Week of the Church liturgy disappeared in his timeline?
He does not mention the significant time indicator ninth hour in Jn 19:14 for Pilate
sentencing, apparently accepting the conventional interpretation as 6 A.M.
44 | P a g e
(C) Friday scenario after Finch, CE 30: [Not CE 33!]
Ref. Paul Finch, The Passover Papers (2009, 2nd Ed.) [Ch. 8 Chronology of Passion Week.,
pp. 93-118 and pp. 149-151 The calendar and the year of crucifixion.]
The flow of the events is basically same as in the Hoehners modification of Friday
scenario which removed the so-called Silent Wednesday, except it corrects to place
<Arriving> and <Anointing> on Sunday after removing <Crowd came in>. Thus, to arrive
at Bethany the counting back correctly starts from Nisan 14.
However, his actual numbering is curiously shown to be from Nisan 15. E.g. He says
<Nisan 13 as second day before Nisan 14>. How can 13 be second day after 14? is it
due to his arithmetical confusion on counting (inclusive vs. exclusive)? Was he confused
of which date (Nisan 14 vs. 15) to be beginning counting?
He uses the term Nisan. With a sunrise-to-sunrise day, it is actually not Nisan of the
Jewish calendar, but rather Abib as used in the Biblical Lunar calendar.
His claim of Nisan 14 to be on Friday (Apr-7-CE) is should corrected. That year, Nisan
14 is on Wednesday, not Thursday, nor Friday. So, it is basically similar a Wednesday
and a Thursday scenario, with only date and days of a different year.
Despite having accurate astronomical data on the conjunction in CE 30 - Wed.
Mar-22, 8 p.m. (Jerusalem) they have Apr-7 Friday as Nisan 14 simply
claiming that it was by the Jewish calendar, not having known that the
calendar used in the Bible is different.
www.astronomycafe.net/qadir/q867.html
www.asa3.org/ASA/PSCF/1985/JASA3-85Humphreys.html
www.judaismvschristianity.com/passover_dates.htm
www.nowoezone.com/NTC24.htm
30 CE, April 6
30 CE, April 7
30 CE, April 7
33 CE, Apr-3
33 CE, Apr-3
Thu
Fri
Fri
Fri
Fri
Nisan 14
Nisan 14
Nisan 14
Nisan 14
Nisan 14
Sunrise calendar
Sunset calendar
Sunrise calendar
Sunrise calendar
Sunset calendar
(D) more than one day chronology:

Eugen Ruckstuhl (1965), Chronology of The Last Days of Jesus A Critical Study
[Trans. from German] (pp. 35-71 for The Chronology of More Than One Day)
[For a copy of relevant portion from his book, see a file ((For WB #6 )) More than one
day chronology in IRENT Vol. III Supplement (Collection #6.)]
His conclusion: By scrutinizing several secessions of His Trial in the Passion narrative
(Sanhedrin in the night, Sanhedrin in the day, Pilate I, and Pilate II) the Passion story requires
more than one day.
His proposal is to add two more days: (1) Tuesday Arrest; (2) Wednesday Sanhedrin; (3)
Thursday Sanhedrin + Pilate; and (4) Friday Crucifixion. This may account well for the
multiple sessions enough time allocated to each. However, there are just not many extra days
to spare in the timeline from the events from the Bethany Arrival to His Arrest, with only
one day which would be available for such a purpose the so-called Silent Wednesday in the
traditional Friday Crucifixion scenario.
45 | P a g e
In contrast, the biblical Wednesday scenario allocates in the timeline for the Trial of
Yeshua vs. Pilate on a separate day (early morning to noon), with the Crucifixion to
follow next day. We have to look for hidden time indicators (which the narratives
demand) as well as the explicit ones in order screen various timelines to deal with.
46 | P a g e
F. Event-by-event in the Passion Week timeline

This is important to scrutinize and identify each events so that they can be put them in their proper
positions in the timeline in the whole perspective at one glance, rather than struggling with them to
understand their meaning in a piece-meal fashion worse with eisegesis mind set. It has to be logical
non-contradicting and kept in harmony with biblical and historical (astronomical) data and information.
Once the issue of which days were the Crucifixion and the Resurrection, the remaining issue is the narrative
timeline of the ever in the Passover-Passion Week. Once the several anchor points are (1) Abib 10 as the
Palm day and (2) Abib 14 as the Crucifixion day are set in the timeline, as well as (4) Abib 16 of the Wave
sheaf (Lev 23:10-11) of the Risen Lord as the Firstfruit, we come to what the conventional scenario and
the alternatives all fail to pay attention on the time-indicator in Jn 19:14 (the time for Pilates sentencing)
and the literarily impossible task of allocating so many events in a short overnight period following His
arrest at Gethsemane.
Not just the time of events but the flow of events. One example is <Crowd coming> Jn 12:9-11 to see
Yeshua when He arrived at Bethany belongs to the same day, not a separate whole day as Hoehner broke
the flow of narrative, without any suggestive time indicator. More important expmale is a crucial one for
the middle third of the Passover-Passion Week is the need of clear break between the night time of Abib
13 for <His Arrest>, <Sanhedrin v. Yeshua>, <Pilate v. Yeshua I and II>. Usually, quite a number of
events are crammed into less than 6 hours of night to the dawn with Yeshua brought to crucifixion to
Golgotha at the supposed time of 6 a.m. This is despite clear indicators of flow of events in the biblical
text in all four Gospels (Mk 15:1; //Mt 27:1; //Lk 22:66; //Jn 18:28-29)! [See also significance of Jn
19:14.]
Table: Events numbering and notation symbols
Events numbering and notation symbols in the Charts

B for Beginning;
Lamb presented; taught
M for Middle
Last Supper; Arrest; Trial
B-1 <Bethany arrival>

M-1 <fig tree withered>
B-2 <Anointing G-Jn> (M-4) M-2 <Confront and Teaching>
M-3 <Olivet Discourse>
M-4 <Anoint G-Mt, MK> (B-2)
<Judas silver money>
B-3 < Palm day; &
M-5 <Upper Room Prep>
Yerusalem Entry>
M-6 <Last Supper>
B-4 <Barren Fig tree >
<Gethsemane>
M-7 <Arrest>
B-5 <Temple Incident>
M-8 <Hannan>
& <Peters denials>
M-9 <Sanhedrin I>
M-10 <Sanhedrin II>
M-11 <Pilate I>
M-12 <Pilate II>
<In custody overnight>
A for After
Crucifixion; Death; Resurrection
A-1 < Via Dolorosa, bearing the cross>
A-2; A-3 < - Crucifixion & Death>
A-4 <Entombed>; <P-m> Passover meal
<In the tomb>

A-5 < Resurrection (dawn of Abib 16)
w/ Empty tomb (morning of Abib 17)
A-6 <risen Lord> to the Disciples
(, resurrection proposed
other than on Abib 16)
47 | P a g e
B-1 to B-5
B-1 <Bethany arrival> (Jn 12:1)
B-2 <Anointing> (Jn 12:2-8) [ M-4 (Mk 14:3-9; Mt 26:6-13) - flashback]
B-3 <Yerusalem Entry>. [Palm Day]
(Mk 11:1-10; Mt 21:1-11; Lk 19:28-40; 41-44; Jn 12:12-19); (cf. Jn 12:20-36a; 36b-50)
Temple court visit (Mk +11:11; +Mt 21:10-11)
B-4 < Fig tree cursed> (Mk +11:12-14; Mt 21:18-19)a
B-5 <Temple Incident> (Mk +11:15-19; Mt 21:12-17; Lk 19:45-46)
B for Beginning with Bethany Arrival:

B-1 <Bethany arrival> (Jn 12:1) ( Jn 11:54)
six days before Abib 15 of the Pesach Festival)
On Abib 9, Day one of the lunar week; it is the first day of the Passion Week
The crowd came (Jn 12:9-11).
Here the Pesach refers to the Festival of Pesach = the Festival of the Matzah (starting
on Abib 15), not the Pesach (on Abib 14 for Pesach sacrifice and meal).b
Returning from Ephraim (Jn 11:54) after finishing his Judean mission, Yeshua was now
heading to his final destination, Jerusalem. There he was to be the very Pesach sacrifice
to die on the cross at the appointed time by his Elohim.
Journey from Yericho to Yerusalem takes about 8 to 9 hours hiking on a steep ascent.
This cannot be placed on Sabbath as is in the conventional crucifixion scenarios, be it
Wednesday, Thursday, or Friday.
B-2 <Anointing> (Jn 12:2-8) [Cf. M-4 (Mk 14:3-9; Mt 26:6-13)]
[Typologically and chronologically fit here since it was time to prepare His body
selected for the Pesach lamb, presaging the anointing for entombment. The placement
of the pericope in the G-Mt and G-Mk (with no parallel in the G-Lk) on the day for Last
Supper and Arrest is a flashback to thematically combining with <Judas Silver Money>
(Mk 14:10-11 //Mt 26:14-16). The text of G-Jn does not say it was at the house of Lazarus and his
sisters. Cf. G-Mk and G-Mt told it was at the house of Simon, the leper.]
Quite a number of Yehudim came to see while a plot was cooking in the Yehudim of authority
[Jn 12:9-11] this was allocated in Hoehners modification onto next day, a single day, Sunday,
to push down Palm Day to Monday.
See under M-1for the sequence of the events Barren Fig Tree, Withered Fig Tree, and Temple incident.
as in Coulter, Harmony (pp. 216-7).

48 | P a g e
B-3 <Yerusalem Entry>. [Palm Day]

(Mk 11:1-10; Mt 21:1-11; Lk 19:28-40; 41-44; Jn 12:12-19); (cf. Jn 12:20-36a; 36b-50)
( return to Bethany Mk 11:11b)
Abib 10 It was the day of His anti-triumphal entry to Jerusalem. The traditional known
as Triumphal Entry has nothing triumphal about it in the theme of the Passion narrative. It
would be more appropriate to call it anti-triumphal as Yeshua were standing against the
triumphant world power, religious and political, as Pilate relocates from his usual residence in
Caesarea Maritimaa to Jerusalem to have control of the City to keep secure during the Festival;
he would be entering from the west, while Yeshua was from the east starting from Bethany.
It is the day the Pesach lambs were selected to be kept till Abib 14 [Exo 12:3, 6] with
Yeshua presenting Himself as the Pesach Lamb. This falls on the same day of the week,
in either case of the biblical lunar week of the Gregorian solar week.
The name for this day should simply and accurately as Palm Dayb. The traditional term Palm
Sunday is a day in the Holy Week of the Church Liturgy [Note: Hoehner, without showing
any source, tweaked the first few days of the Week to push this event onto Monday (to make
Palm Monday) for the otherwise conventional scenario with < Friday + Sunday > in CE
33. Ostensibly it removes the so-called Silent Wednesday in the Holy Week timeline.
Palm Sunday the traditional Friday scenario; Thursday scenario
Palm Monday Friday scenario (Hoehner)
Palm Saturday Wednesday scenario
The traditional Friday scenario, unlike modified ones by Hoehner and others, is
unacceptable and unbiblical as it places Palm Sunday incorrectly on Abib 9.
Note: After B-3 <Y>, G-Jn does not record the events shown in the Synoptic Gospels until it
resumes with M-6 <L-s>.
B-4 <Fig tree cursed> (Mk +11:12-14) [See M-1 <Withered Fig Tree>.
B-5 <Temple Incident> (Miqdash incident); (Mk +11:15-18; Mt 21:12-17; Lk 19:45-46)
It has been traditionally called Temple Cleansing, which is thematically a misnomer. It
is not about cleansing, but about foretelling destruction of the Temple-based Judaic
religious system. The Temple is not something that could be cleansed to keep Elohim
honored. [Cf. A similar but distinct in Jn 2:13-17, which occurred early in the Yeshuas
ministry.]
On the Mediterranean coast, 85 miles NNE of Jerusalem [between Tel Aviv (Yafo) and Haifa of modern Israel].
Palm Day the term used by Frederick Godet (1886), The Commentary on the Gospel of John (Vol II), [Godet]
in his second and third editions he places the arrival on Sunday and the entrance on Monday. Footnote on Monday
here reads The translator in several places in Vol. I (of the Commentary)., though not in all, has used the designation
Palm Sunday for this day, instead of Palm-day. The former expression accords with usage, but not with the view
of Godet who places the entrance into Jerusalem on Monday. This word of explanation seems to be required,
and is accordingly offered here. p. 492 in]
http://babel.hathitrust.org/cgi/pt?id=yale.39002051184100;view=1up;seq=9 [Boice (p. 930) mentioned Frederick
Godet for the Palm Day to be on Monday.]
b
49 | P a g e
50 | P a g e
M for Middle (btw <Bethany Arrival> and <Pilates sentencing>)
M-1 to M-10
M-1 < fig tree withered> (Mk +11:20-26) cf. Mt +21:20-22)
M-2 <Confront & Teaching> (Mk +11:27-33; 12:1-44; Mt +21:23 23:39; Lk +20:1 21:4)
M-3 <Olivet Discourse>; (Mk +13:1-37; Mt +24:1- 25-46; Lk +21:5-38)
M-4 <Anointing in G-Mt & G-Mk> (Mk 14:3-9; Mt 26:6-13) (B-2)
+ <Judas silver money> (Mk 14:10-11 //Mt 26:14-16)

M-5 <Upper Room Prep>. (Mk +14:12a; 12b-16; Mt +26:17a; 17b-19; Lk +22:7; 8-13)
M-6 L-s <Last supper>; (Mk +14:17-26; Mt +26:20-30; Lk +22:14-30; Jn 13:1-35)
[verses in red Judas betrayal foretold]
Mk +14:17-21; 14: 22-26;
Mt +26:20-25; 26:26-30;
Lk +22:14-20; 22:21-30;
Jn 13:1-17; 18-30
<Foretelling Kefas denial> (Mk +14:27-31; Mt +26:31-35; Lk +22:31-38; Jn +13:31-38)
<Gethsemane - Agony & Prayer> (Mk 14:32-42; Mt 26:36-46; Lk 22:29-46; Jn 18:1)
M-7 <Arrest> (Mk+14:43-52; Mt +26:47-56; Lk +22:47-53; 63-65; Jn +18:2-12).
M-8 <Hannan> and <Kefas denial>;
Kefas whereabouts Mk +14:54; Mt +26:58; Lk 22:54b-55; Jn +18:15-16
1st denial Mk 14:66-68; //Mt 26:69-71a; //Lk +22:56-57; //Jn +18:17-18
2nd denial Mk +14:69-70a; //Mt +26:71b-72; //Lk +22:58; //Jn 18:25
3rd denial Mk +14:70b-72a; //Mt +26:73-74; //Lk +22:59-62; //Jn +18:26-27
M-9 <Sanhedrin I> (night-time) (Mt 26:59-66; Mk 14:53-72)

M-10 <Sanhedrin II> (morning/day) (Mt 27:1-2; Mk 15:1a; Lk 22:66-71)
M-11 <Pilate I> (Lk 23:1-7); <Herod Antipas> (Lk 23:7-10);
M-10 <Pilate II> (Mt 27:11-26; Mk 15:1b-15; Lk 23:13-25; Jn 18:28 19:16)

The Trials of Yeshua
Yehudim in authority take up the case against Yeshua:

Jn 11:53 (48-53)
Hannan (> Annas)
Jn 18:13 Jn 18:19-24
Sanhedrin
Sanhedrin I (Mt 26:59-66; Mk 14:53-72) - night
Sanhedrin II (Mt 27:1-2; Mk 15:1a; Lk 22:66-71) - morning
/w Pilate I
/w Herod
/w Pilate II
Lk 23:1-6
Lk 23:7-12
Lk 23:13-25
Mk 15:1b-15
Mt 27:11-26
Jn 18:28 19:16
51 | P a g e
M-1 f <Withered fig tree> (Mk 11:20-26)
G-Lk does not have the Fig Tree pericope.

The two events B-4 <Fig tree cursed>and M-1 <Withered Fig tree> are placed as in
G-Mk on two consecutive days flanking B-5 <Temple Incident> between them
chronologically accurate to read the timeline. The effect is to enable the readers to see
the same symbolism for the fate of unrepentant Israel in both <Temple Incident> and
<Withered Fig Tree>.
In contrast to G-Mk, however, a literary editorial work in G-Mt is not polished in. Both
episodes F (B-4) <Barren Fig Tree> and f (M-1) <Fig Tree>are merged into one. Thus
it is made to follow B-5 <Temple Incident> without an interruption. That the tree
withered right in before their eyes is a crude and awkward literary work.
The text seems to give an exaggerated report of the tree withered instantly (instead of
got withered or withered already) as if withering happened right in front of their eyes.
G-Lk does not have the Fig Tree pericope.
M-2 <Confrontation & Teaching>;

(Mk +11:27-33; 12:1-44; Mt +21:23 23:39; Lk +20:1 21:4)
Widows offering (Mk +12:41-44; //Lk +21:1-4
(Not Jesus predicts the future. Nothing Yeshua did was a prediction, but
pronouncement and proclamation.)
M-3 <Olivet Discourse>; (Mk +13:1-37; Mt +24:1- 25-46; Lk +21:5-36)
concerning about the imminent future of Yerusalem in apocalyptic imagery; not
about the so-called end-time eschatology.
Note: <Two more days until Pesach Day> (Mk 14:1; Mt 26:2; cf. Lk 22:1); Plot against
Yeshua (Mt +26:1-5; Mk +14:1-2; Lk +22:1-2)
= It is Abib 12 now with two more days until the Pesach, which in the context means (the day
of) Pesach (on Abib 14 with a Seder-type meal). Not to be confused with the sense used as
Pesach festival (Jn 13:1), which begins on Abib 15.
M-4 <Anointing in G-Mt & G-Mk> (Mk 14:3-9; Mt 26:6-13)

+ <Judas silver money> (Mk 14:10-11 //Mt 26:14-16)
52 | P a g e
G-Mk //G-Mt place this <Anointing> on DoW 4, in tying it thematically with <Judas
silver money>, giving a picture of presage of anointing the body after death of
Yeshua. Here it was by an unnamed woman in the house of Simon the lepera.
Note: It should be same as the <Anointing according to G-Jn> (B-2) which is
chronologically accurate in the timeline as it was placed before the day of His antitriumphal Yerusalem Entry, thereby typifying it as the preparation for the Pesach
Lamb on Abib 10. G-John alone gives the name of the woman, Mariam, a sister of
Eleazar (Lazarus).
Cf. Lk 7:36-50 has a different anointing pericope outside the Passion narrative with
the presage of anointing Yeshua by an unnamed woman at a Pharisee named Shimon
possibly a prequel.
M-5 <Upper Room: Preparation for the Pesach season>.

(Mk +14:12-16; Mt +26:17-19; Lk +22:7-13)
Here, preparation (of the upper room) was for celebration of the coming Pesach festival
season; not meant for one day activity, nor for the Pesach meal of the Pesach day. The
preparing was not something done by the disciple taking a whole day. Relying on the
master of the house, they simply had the room and other things to be ready for the
celebration of the Pesach festival season.
The text gives a time-marker in Mk 14:12 //Mt 26:17 the beginning day (>> first
day) for the unleavened breads and, in //Lk 22:7, simply the day for the unleavened
breads. It is not the first day of the 7-day long Festival of the Matzah (Abib 15
which is the day after Pesach sacrifice and meal), but the day for removing leaven
from the house [ = the very day of Pesach sacrifice and meal, Abib 14].
The setting is on the same day (Abib 12) of the opening of the section Mk 14:1a, Mt
27:1-2; Lk 22:1. Here the narrative has it move heading towards the day not on the
day of the beginning day for the unleavened breads as leaven is being removed
from the house.
The idiom Here, the idiom to eat the Pesach should be clearly understood as for having
festive meals during 8 days of the Pesach season with the unleavened bread. It should to
be not taken to indicate the particular Pesach meal (as in the Jewish ritual Seder in which
roasted lamb is an integral part). The verbal phrase is rendered in IRENT as eat the
[festival] meals for the Pesach season.
The translated phrase eat the Passover (or Pesach) is not in English diction and fail to
make its meaning clear. More importantly, reading the phrase in the Synoptic texts is
easy for the readers to associate the Lords Last Supper with the Pesach Seder itself,
Leper - The epithet the leper probably from his history of contracting leprosy and got healing from
Yeshua. Was he the same Pharisee who hosted Yeshua before as recorded in G-Lk and now appears
again in the Mt-Mk pericope of his spreading a table of hospitality to Yeshua in his gratitude, to make
the Lukan pericope as a prequel?
a
53 | P a g e
contradictory to Johannine narrative. The Last Supper was NOT the Pesach Seder, but a
farewell meal of Yeshua and His disciples, as they were waiting the Pesach season to
come upon soon.
As for the disciples, they would not be aware of Yeshuas plan for this special Pesach in
which He Himself was to be offered as the Pesach lamb.]
M-6 L-s<Last supper>; (Mk 14:17-26; Mt +26:20-30; Lk 22:14-30; Jn 13:1-35)

[See under the subheading Last Supper vs. Pesach meal (Cf. Jewish ritual Seder)]
[Cf. Christian jargon Eucharist.] [The common expressions New Testament Passover (after
Coulter) and Christian Passover are misnomers and nonbiblical.]
(Mk +14:17-21 14: 22-26; Mt +26:20-25 26:26-30; Lk +22:14-30 (22:21-23) (cf. Jn

13:1-20 13:21-30) [red font Judas betrayal foretold]
The so-called Lords Last Supper. [The expression Last meal should be avoided
as it gives a wrong picture of a meal as Passover meal.] It was not the Pesach meal
(of Seder-type as in rabbinic Judaism), though many wrongly interpret it that way,
and as a result the Johannine testimony is left contradictory to the Synoptic narrative.
[See below A-4 <P-m> coming on Day 6 of the Week]
Foretelling Kefas denial (Mk +14:27-31; Mt +26:31-35; Lk +22:31-38; Jn +13:36-38)
<Gethsemane Prayer> (Mt 26:36-46; Mk 14:32-42; Lk 22:29-46; Jn 18:1)

M-7 <Arrest> (Mt +26:47-56; Mk+14:43-52; Lk +22:47-53; 63-65; Jn +18:2-12).
M-8 <Hannan> and <Kefas denial>;
M-9 + M-10 <Sanhedrin I & II>;
M-9 <Sanhedrin I> (Mt 26:59-66; Mk 14:53-72)
M-10 <Sanhedrin II> (Mt 27:1-2; Mk 15:1a; Lk 22:66-71)
The final judicial procedure here by the Sanhedrin took place early in the morning
shortly before they brought Yeshua to Pilate. It did not occur in the night. It was not
on the Pesach day, nor the first day of Pesach festival (= Festival of the Matzah).
54 | P a g e
A typical example of misunderstanding and misinterpretation:

It was against Jewish custom to begin a trial on Passover day. The arrest of
Jesus and his appearance before the Sanhedrin are recorded in Mark as having
taken place on the Passover night, so that we are to presume that instead of
celebrating the great Passover festival in a normal way, all those in authority were
milling about the city involved in a criminal case. The crucial point remains
that in John too the Sanhedrin sits in judgment at night, though Jewish custom did
not allow nocturnal judgment, nor could be a sentence of guilt handed down on the
same day as the interrogation itself. From Joel Carmichael (1962), The Death of
Jesus. pp. 37-38)
Note: The erroneous statement of his is crossed-out, which are simply out of his
confused interpretation of the Gospel text. Here he uses Passover in the sense usually
taken. In truth, the event of his Trial cannot be on the Pesach night (Abib 14; Nisan
15), but it is before. In IRENT the whole of formal phase of <Sanhedrin v. Yeshua> is
located in the early morning Abib 13 (Mk 15:1) and the following session of <Pilate
v. Yeshua> is from morning to midday (Jn 19:14).
55 | P a g e
M-11 + M-12 <Pilate I & II>; <Trial and Sentencing> Pilate v. Yeshua.
19 <Pilate I> (Lk 23:1-7); <Herod Antipas> (Lk 23:7-10);
M-11
20 <Pilate II> (Mt 27:11-26; Mk 15:1b-15; Lk 23:13-25; Jn 18:28 19:16)
M-12
Note: Importantly, most commentaries have the many events from the ending of
M-6 <Last meal> to the final sentencing M-12 <Pilate> cramped into such a short
period of one overnight from the midnight to the next morning before the beginning
of A-1 < Road to Golgotha> in a breakneck speed people going through all!
The correct timeline accounts for all the evens which were taking up considerable time and
the setting of the scene which cannot possibly occur in the night (cock-crow and dawnwatch).a
Most commentators do not see the flow of the events which shows that it
took more than one day for the Trial and Crucifixion of Yeshua. The trial
of Sanhedrin v. Yeshua and the trial of Pilate vs. Yeshua took place from
the early morning to noon.
Note: This timeline of the week is reconstructed here in keeping with the biblical
lunar calendar. It allocates the Pilates Trial of Yeshua on a separate day Abib 13
(Tue). After final sentencing in 6th hour period not 6 a.m. as most interpreted, the
crucifixion was carried out on the next day, Abib 14 (Wed). [See More than One
Day chronology of Ruckstuhl].
Consider two important observations of (1) Jn 19:14 6th hour which cannot be
manipulated to be interpreted as 6 A.M., and (2) of the physical impossibility to keep
all the actors move one place to another in an incredible frantic pace in one short
overnight period of about 6 hours the events from His arrest to the final Pilates
sentencing. Moreover, the Scripture texts are plain and clear to give the time indicator
for the Trial by [the final session of] the Sanhedrin to be in the morning Mt 27:1;
Mk 15:1a, Lk 22:6, after which they brought Yeshua to Pilate.
[Quote from Finch, p. 171 a capital crime was not to be conducted on a day before a Feast
day and that it required two days to convict a person of death penalty by Jewish Law. based
on the rule Mishnah.
William F. Dankenbring, "The Mystery of Mysteries: John 19: 14 - What Do You Mean,
'About the Sixth Hour'?", Prophecy Flash! (Triumph Prophetic Ministries, vol. 12, no. 1,
April May, 1998): 41-54; "A New Look at: Jesus' Last Week and the Sufferings of
Messiah!", Prophecy Flash! (vol. 11, no. 2, April-May, 1997): 3-36
www.triumphpro.com/sixth-hour-of-john-19.htm
Glen Myers (August 20, 1999), 'Hebrew Time vs. Roman Time' - Did the Apostle John
use Hebrew Time or Roman Time in His Writings in the New Testament: (6 pp.)
https://web.archive.org/web/20151026162000/http://churchofgodcount.com/timehr.html
[See under the separate entity in the Appendix below for <Significance of the 6th
hour in Jn 19:14>.]
..
Some dismisses the possibility of placing the Trial on a day before the Crucifixion. In the otherwise
excellent book by Paul Finch (2009, 2nd Ed), The Passover Papers Controversy, Myth, Fairly Tales
and Nonsense! Ch. 11: Did Jesus Spent a Night in Jail? pp.171-178, the author concludes that there
is no discrepancy between Jn 19:14 and Mk 15:25!]
56 | P a g e
A for After Pilates sentencing: Abib 14-17
A-1 to A-7
A-1 <Via Dolorosa>;
A-2 Crucifixion
A-3 Death;
A-4 Entombed; P-m <Pesach meal>
A-5 In the Tomb
A-6 Resurrection; Empty Tomb
A-7 Risen Lord
A-1 <Via Dolorosa> [Bearing His cross to Golgotha. Cf. So-called Stations of
the Cross in the ecclesial liturgy.]
Mt 27:32; Mk 15:21; Lk 23:26; Jn 19:17
Where was He crucified and buried?
Ref. EL Martin (1996, 2nd Ed.), Secret of Golgotha www.askelm.com/books/book001.asp

[Reviews: www.leaderu.com/theology/stunning.html http://reconciliationoutreach.net/wpcontent/uploads/2016/01/Introduction.pdf ]
http://triumphpro.info/wordpress/wp-content/uploads/2011/06/where-did-jesus_-die1.pdf
A-2 - <Crucifixion> on the day of Pesach
The Crucifixion day (Abib 14) falls on Thursday in CE 30 (Apr-6).

Put on the execution stake in third hour-period (8 9 a.m.) (Mk 15:25).
Darkness covered of the land in the 6th hour period (towards noon) (Mk 15:33; //Mt
27:45; //Lk 23:44).
His death in ninth hour-period (2 3 p.m.) (Mt 27:46; Mk 15:34; cf. Lk 23:44). It was
the time the Pesach lamb was scarified it in O.T. the Heb. phrase ben haArbayim Exo
12:6; Num 9:3, 5, 11; Lev 23:5 *between the two setting-times (i.e. midafternoon). [See below under a separate heading - Shabbat, Pesach (Passover), and
Last Supper in the time-related terminology.]
His side pierced Jn 19:34.
Cf. different chronological scenarios: Apr. 25, Wed in CE 31; Apr. 3 Fri in CE 33); Apr 7
Fri CE 30 (after Finch, which ignore that it was Nisan 16);
The execution cannot occur during the Festival (of Pesach = of the Matzah) (Mt 26:5). The
prevalent conjecture of taking the Last meal as the Pesach meal (as in Fri scenarios) is
simply untenable, just as G-Jn telling unequivocally that it was preparation of Pesach (Jn
19:14).
To find out what year was of the Crucifixion, they searched out one year (btw the extremes
of CE 26 and 36 p. 99 Hoehner, Chronology) which had Nisan 14 fall on Friday because
of their presupposition (they knew it was Friday because thats how it was on CE 33). Voila,
they found CE 33 a circular reasoning actually proving nothing! It was reinforced by
interpreting Daniels 70-Week prophecy to give the support for CE 33. In fact, others have
done even to for 30, 31, 32, 34, etc. of their choice!
57 | P a g e
Seven Sayings from the Cross:

"Father, forgive them..."
"Truly I say to you today: with me youre going to be in paradise"
"Woman, behold thy son..." [darkness: noon 3 pm]
"My Elohim, My Elohim ..."
"I thirst"
"It is completed"
"Into Thy hands..."
Yeshua foretells His suffering and death:
On three occasions before entering Jerusalem,
1st Time
2nd Time
3rd Time
G-Mt
G-Mk
16:2123
8:31
17:2223
9:3032
20:1719
10:3234
G-Lk
9:2122
9:4345
183133
G-Jn
12:2036
A-3 <Entombment>
All four Gospels cover it clearly //Mt +27:59-61; //Mk +15:42-47; //+Lk 23:53-56; //Jn 19:38-42.
[Cf. Unique in Jn 19:39 is There along with him also came Nicodemus, the man who had on a former
occasion paid a visit to Yeshua by night, bringing a mixture of myrrh and aloes about seventy-five
pounds.]
(His *burial was by *entombment, not burying in a grave. Cf. interment)

http://craigaevans.com/Burial_Traditions.pdf Craig Evans, Jewish Burial Traditions
and the Resurrection of Jesus
The so-called burial of him should not be confused with the body to be buried in a grave dug
underground. Yeshua was NOT buried; but his body was entombed. The body was prepared
with anointing (washing and spices); no embalminga as customary in Christian countries and in
the ancient Egypt.
[See below a separate entry <Mt 12:40 three days and three nights. and Jonahs sign>
under Examining Time-marker Biblical passages].
The so-called Shroud of Turin, an ancient genuine product, a medieval Catholic relic, but a
modern hoax for the real burial cloth (shroud) of Yeshua. [See in the Appendix below on the
shroud relics.]
His entombment was not in the late afternoon before sundown (as a big issue for those with the nonbiblical solar sabbath of Saturday), but in the evening as the time-indicator in the text shows:
Lk 23:54 Thus, [all] this had been the day of shabbat-preparation [Abib 14], and there shabbat
day was coming to dawn shabbat is for daytime period.
Mt 27:57 Now evening having arrived ~~ Yosef of Ramathayim came to Pilate to ask for the
body of Yeshua to be taken down.
a
https://bartonfuneral.com/funeral-basics/history-of-embalming/
http://americacomesalive.com/2010/08/03/wars-drive-advances/
Alvin J. Schmidt (2015), Cremation, Embalmment, or Neither? A Biblical/Christian Evaluation.
58 | P a g e
Mk 15:42 It was already evening there arrived Yosef of Ramathayim ~~.]
Most ignores what the Bible plainly says, and they picturesquely explain that the burial process was in haste before
sabbath sets in with sunset, ignorant of Sabbath which has nothing to do with Saturday. Some would say the burial
was a temporary one and to be completed by the women group when Sabbath was over, little knowing that the
burial was not a task for women. Some would believe the Shroud of Turin would keep the image with the blood
on the body left unwashed!
The process taking time was fully completed by Yosef, having taken place in the evening into
night (not in haste). Often a fanciful imagination carried people to think it was temporary so
that someone else would come back to finish the job when their Jewish Sabbath from sunset
to sunset is over. Preparing the body consists of a ceremonial washing (called taharah) and
wrapping. No women were allowed for this task.
A-4 P-m <Pesach meal>

Yehudim were to take it in the evening of Abib 14, at the very time the body of
Yeshua was being entombed.

[When the sacrificial system and Temple worship is no longer a part of the rabbinic Judaism
of today, the only remaining practice of the ancient Pesach is what is now called the Seder
ritual and meal, which is observed on the (beginning) evening of Nisan 15, which
corresponds to Abib 14 evening]
[Cf. A second Seder is a Diaspora Jewish practice on the evening of Nisan 16]
[Note: Yehudim, not Jews, who are in the modern setting in diaspora after the Fall of Yerusalem
in 70 C.E.
Abib 14 is Pesach Day the day of Pesach sacrifice (late afternoon) and Pesach meal (in the
evening). [Cf. the expression to eat the passover is an idiom for to eat festival meals for
the Pesach season, that is, to celebrate the Pesach festival as in Jn 18:28]
Last Supper is interpreted as the Pesach Meal, without clear solution to resolve apparent
contradiction to John 13:1, etc. compounded by inadequate understanding of the Synoptic
time-makers (Mk 14:12 and parallel). It is hopeless to attempt to construct any sensible
timeline from there on, as it takes that the Crucifixion was to come after the Passover day!
Note: 18<High Shabbat>
The women rested on Shabbat (daytime period only) Lk 23:56b (Exo 20:8-11)
The women bought spice after Shabbat Mk 16:1
Abib 15th is Shabbat (on Day 7 of the lunar week in the lunar month) in the biblical calendar
This special one is called High Shabbat; the week-long annual festival begins always on
the Shabbat of Day 7 of the lunar week. [Note: Shabbat rest is for the period of daytime only,
not 24 hours. Night is by itself a period of rest, whether sabbath or not.] [Abib 15 is the first
day of the Matzah Festival (Lev 23:6-7; Exo 23:15; 34:18, etc.)
In a full 7-day week, whether the week is festival or ordinary, there is always only one
Shabbat day. There is no another separate different Shabbat for annual (festival) or weekly.
The Friday crucifixion scenario has two different Sabbaths fall on the same date (doubledup sabbath). Neither we have two shabbat-days back-to-back in that week as explained away
by a Wednesday crucifixion scenario.
59 | P a g e
A-5 <Resurrection in the dawn> (= the risen Lord Yeshua Himself presented as
the First-Fruits) w/Empty tomb. It is not in the morning hour. The expression
resurrection morning refer to the time setting of the risen Lord appearing to the
disciples.
His death: From the ninth hour of Abib 14 (Wed 3 p.m.) to the dawn of Abib 16 (Sat
6 a.m.) 3 hours short of than 72 hours.
Coulter claims that full three days are required for ones being legally dead. Hence,
Jesus was being dead more than 72 hours from the death as in Mk 15:25 to the time
the later afternoon (or early evening) as the resurrection time which he had to come
up to meet this requirement. [eisegesis and proof texting.]a
In the Gospel narratives the Resurrection was in the dawn, not in the morning, of Day 1 of
the lunar week Abib 16 (which was the day after High Sabbath of Abib 15). It should be
clear that dawn is the last waning part of a day, ending the fourth watch of night (= dawnwatch), before a new day to begin at sunrise.
<Day of Wave Sheaf of First-fruits> with Wave Sheaf Offering. Abib 16. The day after
High Sabbath, is the first day to begin counting down (seven full shabbats + 50 days) to find
the day of Shavout (Pentecost) to fall in the summer harvest for wheat, grapes, etc. in the
fourth month of the lunar year. It has nothing to do with Sunday.
[www.worldslastchance.com/yahuwahs-calendar/pentecost-calculation-restoration.html ]
<At the Empty Tomb>

The women group set out to go back to the tomb in the dawn before morning break. [Lk 24:1
(with the spice prepared) //Mk 16:2.] It was not to anoint the boy for (permanent) burial, as
the job was not for women and it was completed by Yosef and Nicodemus taking quite a time
in the evening to the night period of the same day Abib 14 (as the day of Crucifixion).
Cf. Jn 20:1 Mariam Magdalene (possible with others) went to the tomb and found empty.
In the morning they encountered the risen Lord it was now Day 2 of the lunar week (Abib 17). As
no date changes with sunrise in Jewish or Gregorian calendars, it is still in the same named day of the
Gregorian week. That means, the Resurrection fell on Saturday for the Wednesday crucifixion
scenario; Sunday for the Thursday scenario, and, alas, Monday for the Friday crucifixion scenario
when the two events are correctly placed in harmony with the whole of the biblical narratives.
A-6 <risen Lord> to disciples [on Abib 17; Day 2 of the week]
(1) The women;
(2) The two disciples on Emmaus (> Emmaus) road;
Quoting from him: Jesus statement that He would rise three days after He had died is acutely significant.
According to Jewish law to be declared legally dead, a person had to be dead for three full days or more. Therefore,
if Jesus had risen from the dead before 3 PM on the afternoon of Nisan 17, a weekly Sabbath. He would not have
been considered legally dead. As a result, His return to life would not have been considered a true resurrection
from the dead.
If He had been crucified on a Friday and restored to life on Sunday morning at sunrise. His death would not
have been "valid'' since only two nights and one day would have passed between Friday sunset and Sunday
morning. In order for His death to be publicly recognized and acknowledged, it was necessary for Jesus to
remain in the tomb grave for three nights and three days before He was raised from the dead.
a
60 | P a g e
(3) The rest of disciples;

(4) The Disciples w/ Thomas (a week later).
61 | P a g e
Post-resurrection period
After Resurrection in the dawn of Abib 16 He showed Himself:
Shortly with sunrise, now was Abib 17 (Day 2 of the week): It was in the morning
and day time that the Risen Lord appeared to the women group and other disciples.
Abib 17
1.
(morning) to Mariam Magdalene and other women Mk 16:9-11; Mt 28:5-10; Jn

20:11-18.
2.
(afternoon) to two disciples on the road to Emmaus Lk 24:13-49; Mk 16:12-13;
3.
(evening) to the Eleven Mk 16:14-18 //Jn 20:19-25 (Thomas being absent);
The risen Lord Himself later:

1.
to the eleven disciples including Thomas Jn 20:26-29;
2.
to the Eleven (in Galilee) (Mt 28:16-20) (Jn 21:1-24)
3.
Ascension Mk 16:19-20; Lk 24:50-51; Act 1:9-10;
4.
Pouring of the holy Spirit to the Mashiahn people Act 2:1-4;

(Disciples acts Lk 24:52-53; Act 1:12-26)
Five appearances shortly after He was risen Abib 17:

1. To Mary Magdalene [given a message to the disciples]
2. To the other women who come to the tomb [intending to complete the
burial preparation of His body]
3. To two disciples on the Road to Emmaus
4. To Simon Peter [nowhere recorded, but alluded to in Lk 24:33 and
1Co 1:5]
5. To the astonished disciples [Thomas is absent]
The women who followed Yeshua in His ministry and Passion narratives:
Mt 27:55 many women who had followed Yeshua from Galilee
Mk 15:40 there were women from distance looking on
Lk 23:27 women beating on their chest and wailing in Via Dolorosa (a legend of
Veronica, if a true story, it is possibly Yeshuas mother)
Lk 23:49 they watched as Yeshua breathed His last.
Lk 23:55 at the scene of the tomb (Yosef)
Lk 24:10 Mariam the Magdalene, Yohanah, Mariam the mother of Yaakob and other
women reports to the apostles.
Cf. Lk 8:2-3 Mariam the Magdalene, Yohanah the wife of Kuza, Susanna and others.
62 | P a g e
F. Liturgical Holy Week vs. Passover-Passion Week
Liturgical Holy Week vs. Passover-Passion in 30 CE

Abib
Nisan
30 C.E.
Holy Week
9
9
10
10
11
11
12
12
13
13
14
Mar-31
Apr-1
Fri
Sat
Sun
Mon
Tue
Lazarus*
Palm
Sat
Sun
Mon
Tue
14
15
15
16
16
17
17
Thu
Fri
Sat
Maundy
Good
Holy
Easter
Thu
Fri
Sat
Wed
Wed
Sun
The Passion Week in the Scripture and the Holy Week in the Church liturgy are not same.
Sabbath is on Saturdays from the Jewish tradition.
Current years for the Passion-Passover week
Current years for the Passion-Passover week

2008
2011
2012
2013
2014
2015
2016
Abib
Nisan
Apr-14
Mon
Apr-13
Wed
Apr-1
Palm Sun
Mar-20
Wed
Apr-9
Wed
Mar-29
Palm Sun
Mar-17
Thu
9
15
Tue
14
Thu
2
Mon
21
Thu
10
Thu
30
Mon
18
Fri
10
16
Wed
15
Fri
3
Tue
22
Fri
11
Fri
31
Tue
19
Sat
11
17
Thu
16
Sat
4
Wed
23
Sat
12
Sat
Apr-1
Wed
20
Palm Sun
12
18
Fri
17
Sun
5
Thu
24
Sun
13
Sun
2
Thu
21
Mon
13
19
Sat
18
Mon
6
Good Fri
25
Mon
14
Mon
3
Good Fri
22
Tue
14
20
Sun
19
Tue
7
Sat
26
Tue
15
Tue
4
Sat
23
Wed
15
21
Mon
20
Wed
8
Easter Sun#
27
Wed
16
Wed
5
Easter Sun#
24
Thu
16
22
Tue
21
Thu
9
Mon
28
Thu
17
Thu
6
Mon
25
Good Fri
17
The liturgical Easter Sunday is not same as Resurrection day (Abib 16).
Nisan dates of the rabbinic Jewish calendar cannot be aligned here, since each year is different.
The liturgical Holy Week is not parallel to the biblical Passion-Passover Week.
63 | P a g e
The Church liturgical Holy Week is a period of one week, Sunday to Sunday, before
Easter Sunday, beginning with *Palm Sunday. It is a church construct and its timeline
does not correspond to that of the internal timeline in the passion narrative in the Scripture.
Good Friday is not related to Crucifixion Day (Abib 14)
Easter Sunday is not related to Resurrection day (Abib 16). [Sunday
morning Resurrection is a nonbiblical term.] originates from Constantine Catholic
Church since early 4th century
Maundy Thursday [fr. Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some. Hoehner tweaked the first few days of the
Holy Week, resulting in Palm Monday and erasing Silent Wednesday in the
timeline.
Cf. *Lazarus Saturday 1st day of the Holy Week in the Eastern Orthodox Church.
Paschal Triduum (Easter Triduum, Holy Triduum) - the period of three days that
begins with the liturgy on the evening of Maundy Thursday (Holy Thursday) and ends
with evening prayer on Easter Sunday.
The liturgical Resurrection is in the morning of Sunday, which is at the beginning of a
day of the Holy Week in Gregorian calendar; while the biblical Resurrection was in the
dawn, which was at the end of a day for the Passion Week in the biblical lunar calendar.
Biblical Lunar calendar: with a day beginning at sunrise - Abib as 1st month.
[Seven numbered days of the lunar week are not related to seven named days of the
Gregorian week which Jewish calendar uses.]. Non-cyclic weeks.
Rabbinic Jewish calendar: [not the calendar used in the Bible] with a day reckoned
from sunset - Nisan as 7th month; shabbat on Saturday, being tied with the Gregorian
week of seven named days.
Julian-Gregorian calendar: date in Julian = 2 + Gregorian (in 1st Century).
Julian date is 6 hrs behind the rabbinic Jewish; 6 hrs ahead of the Biblical Lunar
calendar; with a difference of 12 hours btw the Biblical and Jewish becomes significant
for dating of night-time events (from evening to dawn before sunrise).
Pesach season (inclusive 8 days): Abib 14 + Abib 15 - 21.
Pesach I to VII in Jewish Passover for Nisan 15 to 21 (Nisan 14 as Erev Pesach).
Passion Week: [Day # of the lunar week = Day # of the Passion Week]
from Abib 9 to Abib 15 (Day 1 to Day 7 of the Week)
CE 29/30 = AM 3790 = SC 4012;
CE 2013 = AM 5773 = SC 5995;
CE 2014/2015 = AM 5775 = SC 5997. www.yhrim.com/Calendars/5997_GMT.pdf CE
CE 2015/2016 = AM 5776 http://antipas.net/heb_cal_2015-16.htm
64 | P a g e
Sources of errors in Passion Week chronology

confusion, conflict and contentions galore
On the calendar system problems:
1.
2.
3.
4.
5.
6.
7.
Gregorian and rabbinic Jewish calendars were not in the first century. They
differ fundamentally from the biblical lunisolar calendar. Using the correct and
proper calendar is essential for understanding biblical narratives.
Using the named days of Gregorian solar week, rather than the numbered days
of lunar week is the stumbling block.
There are 4 full 7-day weeks (2nd day to 29th day with both 1st day and 30th
day), with four Sabbath days in a lunar month; it is on day 7 of the full lunar
week (on 8th, 15th, 22nd, and 29th day). It is not related to Saturday, which
itself is 6th day of the week in some oriental culture. Sabbath rest is for daytime period, not 24 hours.)
Mistaking day 7 of the lunar week equating to Saturday (7th day of the solar
week), and Preparation day of Shabbat is taken to be same as Friday No.1
culprit for the mistaken un-Scriptural Friday Crucifixion and Sunday
Resurrection.
Gregorian cyclic continuous solar weeks instead of the biblical non-continuous
lunar weeks.
A biblical day is that which begins with sunrise. A Hebrew day from sunset to
sunset (which was copied from ancient Greek practice) is about 12 hours off
from the Biblical day. Daytime remains same date; however, events in the nigh
time belongs a day later in Hebrew calendar The No. 2 culprit for confusion,
conflict and contradictions in understanding the timeline of the PassoverPassion Week. The biblical timeline and narrative should not be followed with
the vocabulary of the Roman calendar (a day from midnight to midnight, but
counting 12 hour-periods of daytime from sunrise).
Confusion on the New Moon to begin the lunar month and on the date to begin
a new year in lunisolar calendar.a
On the chronology-related issue: the year:
The year of His crucifixion was 30 CE (he was 33 year-old) not 31 or 33 CE.
The month was Abib, corresponding to April [spring season; barley harvesting]
Using Nisan dates of rabbinic Jewish calendar does harm to read the narrative
of the events almost half century before their calendar was devised. It is
amazing to see how people interpret Daniels 70-week prophecy to support the
year of their favorite 33, 32, 31, and even 30 CE.
[Cf. The Sabbatarian issue which is the weekly sabbath is to be on.] [The so-called Postponement
Rules in calendation by Hillel II should not be our concern for fixing the lunar calendar for the
year of the Crucifixion.]
a
65 | P a g e
On the calendar-related issue: dates and days.
1. Crucified on the day of Pesach] (Abib 14/Nisan 15). The Lords Last Meal was
not a Pesach meal (Cf. rabbinic Jewish ritual Seder)
2. The resurrection was in the dawn (before sunrise), the last portion of Abib 16.
3. His suffering from bearing His cross to the empty tomb on His death would be
3 days and 3 nights. Often misinterpreted as to mean the period of being
dead or 'being buried in the ground'. [3 D and 3 N, not 3 N and 3 D (three
calendar dates in lunar month; Cf. in three days, on third day different
counting)
4. Instead of following the biblical Passover-Passion Week with events in correct
timeline, the liturgical Holy Week is chronologically and thematically
disconnected from what the Bible shows, favoring traditional interpretation of
their canonical Bible. It cannot show adequately and correctly the narratives on
a timeline.
Summary and conclusion on the Passover-Passion Week Timeline:
In a nutshell:
To follow the Passion Narrative in CE 30
just follow the dates
from Abib 14 [afternoon] to Abib 16 [dawn];
from His Death to His Resurrection.
Abib 14 Crucifixion and Death

Abib 15 High Shabbat
Shabbat = the day one of the lunar week [not on Saturday]
Shabbat rest is for the daytime period, not 24 hours.
For celebration, commemoration, or memorial are kept
on the anniversary dates, not on certain days of the week.
Friday and Sunday (of the Gregorian solar week) of the Holy
Week are nothing more than what the church had assigned to
Crucifixion and Resurrection, not that they occurred on those
days. There is no prospect of this Church tradition of the Holy
Week in the Church liturgy to change to reflect the correct date
we can find with the Biblical lunar calendar.
To try to decipher the Passion Week timeline in terms of the named days of the
Gregorian solar week actually hinders the proper understanding of the narrative.
66 | P a g e
Which day it was or should be for the Crucifixion or the Resurrection is actually of
a marginal importance except one which is of liturgical tradition.
What we have to do in order to follow the biblical timeline is to keep track of the
dates in terms of Abib month and the numbered day of its lunar week. Our wellaccustomed terms and concepts associated with the solar calendar is alien to the
Biblical times. After fully comprehending the true Biblical calendar and read the
narrative, the day of the solar week on which a certain event falls can be found, but
it should be based on the astronomical data in order solely to find what the date of
the proleptic Gregorian Calendar is Abib 14 in 30 CE to fall on. It is essential then
to have the two calendars compared, the proleptic Gregorian Calendar and the
Biblical Lunar calendar, the latter which requires to fix the date of the New Moon
Day with the time of dawn and the conjunction. Sunday fixed for worship is not
based on the Bible but simply the Church tradition as it divorced itself away from
the Judaic mindset.
Many important events in the past of human history are being remembered in
anniversary, that is, on the same date and month; why would anyone be obsessed
about keeping it on the same named day of the week? Would anyone want keep a
birthday not on the anniversary date, but on the same day of the week? That it was
found to fall on, say, Wednesday, does not compel us to keep a memorial or a
celebration on Wednesday, as the named days of the week have no meaning in the
Biblical text and context. It is also entirely different matter to see what is to be kept
Last Supper, Pesach, Resurrection, or any festival, etc. It has thrived and will
survive the way people are hooked on because religious things would not go out of
those in power for control.
Note on counting days inclusive vs. exclusive:
A Jewish custom of reckoning a part of a day as a whole day is being cited. It ignores the
difference in the convention of counting off (how many dates) dates and duration of a period
(how many days). The interpretation of three days and three nights (fully three days) of
Mt 12:40 text is not a matter of taking into account the subtle difference between inclusive
vs. exclusive reckoning.a The literary context points that it alludes to the period from His
carrying the cross to His resurrection. Often the issue of fixing the endpoints (initial and
terminal) for interval counting is completely ignored, though the consensus for the terminal
endpoint is the Resurrection. That way, most of Wednesday crucifixion scenario are hooked
on three days and three nights (of full three days) for His being buried in the grave!
https://snoworld.one/inclusive-versus-exclusive-calendar-counting/
www.apologeticspress.org/APContent.aspx?category=10&article=756&topic=139#
www.wednesdaycrucifixion.com/inclusive-reckoning.html Wednesday Crucifixion Theory
67 | P a g e
interval ; www.mathwords.com/i/interval.htm
The set of all real numbers between two given numbers. The two numbers on the ends
are the endpoints. The endpoints might or might not be included in the interval
depending whether the interval is open, closed, or half-open (same as half-closed)
Inclusive interval including the endpoints.
Exclusive interval excluding the endpoints
68 | P a g e
Questions and issues with different scenarios:
Doesnt the Bible say He was crucified on Friday?

Doesnt the Bible say He resurrected on Sunday?
What is about three days and three nights?
The Friday crucifixion scenario with Sunday resurrection of the liturgical Church
Holy Week was based on the reading the Bible in terms of the Roman calendar
with a solar week. For them, the expression 7th day of the week is Saturday for
sabbath and the preparation day is Friday. This is the Jewish calendar convention,
which they took it in, without its validity to support. They chose CE 33 as the year
since it was the one choice among several years which had Nisan 14 on Friday (Apr3). Some even choses CE 30 Apr 7 = Friday as the day of the Crucifixion without
flimsy astronomical data.
But the Bible does not use our modern vocabulary such as the 7 named days of the
week. It does not say something happened on such and such day (Friday, Sunday,
etc.) and it does not say something is done on Saturday, etc. The calendar used in
the Bible is a lune-solar and its week is of lunar; not solar.
That there is something unclear in the scenario came up when people read the
Matthean unique phrase of in the heart of the earth three days and three nightsa
(HCSB) in Mt 12:40 commonly referred to as the sign of Jonahb.
A Wednesday crucifixion scenario came out when they realized that the Friday
scenario cannot come up with three full days from Friday late afternoon to Sunday
dawn only 2 nights (Fri/Sat night and Sat/Sun night) and 1 day (Sat daytime), plus
a few afternoon hours if any in Fri late afternoon). The Friday scenario could do
nothing other than explaining away by falling on a Hebrew idiom of counting a part
of day as one day. Their interpretation led them to find Wednesday as Nisan 14.
However, it is not by counting 3 D and 3 N = 72 hours, but the astronomical data
that showed them Wednesday to be for the day of Nisan 14.
Abib 14 in 30 CE was found to fall on Wednesday based on their calculation for the
New Moon day. Further on, they had a task to account for the duration of three days
and three nights, as 72 hours precisely for that. It is universally agreed that the
terminal endpoint for counting interval is something to do with the Resurrection. By
counting from the time of His death of ninth hour (Mk 9:33, 34) taken as the initial
endpoint, they convinced that His resurrection had to be late afternoon of Saturday.
That way, they showed it would account for full three nights (Wed/Thu, Thu/Fri,
Fri/Sat) and three days (Thu, Fri, Sat) to their satisfaction. They seem to have
[The phrase for three days and three nights is a different expression than other related phases
on the third day, three days later, after three days, and in three days mostly found within the
Passion Week narrative. Each one expression is to be understood with the properly identified initial
and terminal endpoints for the interval counting as the context in the biblical narrative demands for
the timeframe. See in the Appendix <Examining Time-marker Biblical Passages>.]
b
Jonah himself, serving as a typology, was not dead having swallowed up by a whale. As for Yeshua,
it is a symbolic period to stand for His suffering and death to resurrection NOT for His being buried
dead. It would serve as a sign for the Kingdom of God in Him.
a
69 | P a g e
become deaf to what the Bible plainly tells: He was raised in the dawn! As for them,
the 72-hour-in-the-grave theorist, such was a sign of such importance that Jesus
himself gave it as a supernatural proof of His Messiahship! Some would even say
THE MESSIAHSHIP OF JESUS AT STAKE on the proper interpretation of this
phrase!
The phrase in the heart of the eartha is a Hebrew idiom of in Jerusalem, the center
of the world. It was misread reading it literally (= blindly) as being buried in
a grave in the ground, which is contrary to the true sense in the text and in the context
- the body of Yeshua was placed in a tombb, not buried in the ground.
If the duration itself needs to be satisfied, there are two others to check:
(1) With a scenario of Sunday resurrection but with Thursday crucifixion: It is
mathematically possible to account the duration of three days and three days
of the Matthean expression as a true Wednesday scenario (with Saturday
dawn resurrection) does.
(2) With a scenario of Friday crucifixion but with Monday morning resurrection.
This would not be entertained for them, simply because they believe the
Bible says the 1st day of the week is Sunday. Little known to them is that
Sunday, Saturday, Friday, etc. of the named days of the Gregorian solar week
do not correspond to the Biblical numbered days of the lunar week. [Even
the rabbinic Jewish calendar is in the same quagmire. [The subject is
hammered over and over again throughout in this work of the PassoverPassion Week Chronology as well as in the study on Calendar and
Chronology issue.]
The proper and accurate reading of the text for the interval duration may be claimed
but it cannot tell and prove the date/day of His death and resurrection; we can only
appreciate its meaning and significance once we have the date/day accurately
determined. Otherwise it is like putting a cart before a horse, fallen into a fallacy of
circularity.
A Thursday Crucifixion scenario c (Apr-6 Thu 30 CE) came out to counter the
unacceptable faulty Wednesday scenario and to correct its erroneous and unbiblical
claim of Saturday afternoon Resurrection.
Note that the word translated as earth in the text (as in the heart of the earth) does not
mean the planet earth, ground or grave; but land, world. I have not yet found a single
English bible that translates as land as in IRENT two words of totally different sense and
picture.
b
Cf. Jonah, referred to in Mt 12:40 for the analogy of the suffering, was neither buried nor
dead. Cf. secondary burial in ossuaries: This practice involved collecting the deceaseds
bones and placing them inside an ossuary after the flesh had been left to decompose and
desiccate. The ossuary was then placed into a loculus.
www.jesusfamilytomb.com/back_to_basics/burial_practices/jewish_law.html
c
Thursday crucifixion scenario proponents had to resort to the unbiblical two-sabbath
theory of the Passion Week (annual sabbath and weekly sabbath back-to-back). It is
unavoidable since they would not have known that the vocabulary of the named days of the
a
70 | P a g e
Though based on the accurate astronomical dataa on the Conjunction date/time and
sunrise date/time same as a Wednesday scenario used, they determine the New
Moon Day (Abib/Nisan 1) with an untenable impractical method of first visible
crescent moon, with the result of Nisan 15 on Apr-6 Thursday.
This corrective proposal appears as if we only have to simply move Nisan 14 on to
next day (Thursday). Thus the Resurrection remains same as in the traditional
scenario, correctly placed in the dawn of Sunday.
As for the 3 D and 3 N, the Thursday scenario does in their satisfaction account
for 2 days (Fri and Sat) and 3 nights (Thu/Fri, Fri/Sat, and Sat/Sun), plus a few hours
of daylight (Thu late afternoon). There was stall one day they were unable to account
for. But they were not aware that actually three full days were all accounted for
they only had to see the period as not of His death (being buried), but as for His
suffering in both His crucifixion and His death. If Wednesday, then it is to be
Saturday dawn. If Thursday, in the dawn of Sunday. If Friday were ever correct, the
Resurrection would be Monday morning, not Sunday.
The issue of three days and three nights (the phrase only in G-Mt) is something we
have to solve biblically, not because it is a special sign of such important as a sign
of his Messiahship. It is a sign or a pointer to tell who He was and what He will be
doing. The proof of His Messiahship is the person Himself in His life-teaching
(incl. healing and mighty works), suffering, death, and resurrection. Nothing in one
single verse in the Bible, interpreted out of the way.
Much more than finding the correct day of the week on the proleptic Gregorian
calendar, but this controversy helped to appreciate the importance of calendar issue
when dealing with the timeline of the Passion-Passover Week.
As a part of their arguments and counterarguments for a particular position, it is an
issue of counting interval we need to summarize here. To count interval, the two
endpoints need to be defined clear and what is counted for dates or duration. All
agree that terminus ad quem is the time of His resurrection. But it is the problem of
terminus a quo, which is the time of His death from incorrect interpretation of the
idiom. [See below for inclusive vs. exclusive counting of days]
solar week does not belong to the biblical narratives and should not be used to interpret the
time-related expressions in the Bible.
www.bibleinfo.com/en/questions/what-time-day-did-crucifixion-happen (Here, Thursday
Crucifixion Nisan 14. Also has incorrect reading of Pilate sentencing of 6th hour as 6 a.m.).
a
Elsewhere is dealt: the conjuction date/time Mar-22-Wed 30 CE at 17:32 UTC
(www.triumphpro.com/jesus-in-grave-new-truth.htm).
Also H. Goldstine (1973) New and Full Moons.
[One-day discrepancy between the two scenarios of the Crucifixion date is due to different
way of determining the New Moon day. The method of sighting first visible crescent would
be only feasble in the ancient time for the people living in the limited geographic area of
Judea.]
71 | P a g e
Were people not obsessed with their literalistic interpretation to read in the earth
as buried in the ground, they should have rightly spotted that His bearing the cross
is the very terminus a quo. Then the whole day-time period of the Crucifixion day
Abib 14 (Wed) is what was needed to complete full three days (72 hours).
I wonder what have prevented them from simply placing the resurrection event at
the biblical correct time of dawn. Then they would have arrived at the true biblical
Wednesday scenario (with Saturday dawn resurrection). The Thursday scenario was
in the right direction, but the New Moon day was determined differently (by
astronomical calculation vs. by the untenable method of sighting the first visible
crescent). It belongs to the issue of the calendar itself, the true biblical lunar calendar
against the unbiblical rabbinic Jewish calendar.
The readers will see it is essential to understand the calendar systems and to find the
one which is used in the Scripture. Without it, it is hopeless to make sense out of the
timeline of the Passion-Passover Week.
If we say on such and such day (be it Wednesday, Thursday, or Friday) He was
crucified, it is not accurate linguistically and logically. We can only say that the day
of His Crucifixion was found to fall on a certain named day of the solar week on the
proleptic Gregorian calendar. There is no such Gregorian vocabulary in the Bible
Sunday, Friday, Saturday, etc.a The biblical text cannot be and should not be
interpreted in terms of seven named days of Gregorian solar cyclic week, which is
in sharp contrast to the seven numbered days of the lunar non-cyclic week. It is not
difficult to see that how a certain biblical scenario would correctly fit the internal
timeline of the biblical Passion narrative.
Crucifixion day scenario has been in evolution: from the traditional Friday (in
Catholic tradition), to a Wednesday, to the Thursday, and then finally to the biblical
Wednesday scenario.
We owe those who are aptly called 72-hour-buried-in-the-gave theorists, as they
were the ones who started earnestly to look into a Wednesday Crucifixion. What
they have failed is that the Hebrew idiom is not about duration of being him dead or
buried and the Jonah sign is not to the prophecy and proof of His messiahship, but
His foretelling of suffering and death with the resurrection to be the Messiah and
Lord. The phrase is not about precisely 72 hours, but full three days the interval
counting requires careful delineation of the initial endpoint. On the other hand, those
of the traditional scenario of Friday-to-Sunday carelessly dismissed the significance
of the phrase as a time indictor in the Passion Week narrative.
An unbiblical modern easy-read paraphrase-type Bible translation, GNB, has Sunday in place of the
first day of the week as in all other translations. In the early Julian calendar, it should be noted, that
it was with eight-day week (nundinal cycle), designated as A to H.]
a
72 | P a g e
Three scenarios - Table for the list of scenarios consideration:

[a few others are not worthy of consideration]
Year CE
30
30
30
33
Resurrection*
Sat
(dawn)
Sat
(evening)
Sun
(dawn)
Sun
(dawn)
Crucifixion
Wed (Apr-5)
Wed (Apr-5)
Thu (Apr-6)
Fri (Apr 3)
#1
#2
#3
#4
* dawn is not morning two belong to different days on the Biblical Lunar Calendar.
#2 Resurrection at late afternoon/evening contradicts the Bible.

#3 If New Moon Day is one day later than (#1).
#3 [Ref. Doig (1990); Boice (1999)]
#4 Traditional scenario of CE 33 for the Crucifixion is the year simply chosen as it has
Nisan 14 on Fri! And to prove that day was Friday, their answer is that it was Friday on CE
33 a fallacy of circular logic. The idea that Friday and Sunday were for Crucifixion and
Resurrection has resulted from a single source of error - misinterpreting a biblical Day 7 of
the week as Saturday [This is from Jewish tradition.]
Last Three Days of the Passion Week A Timeline

H-Chart comparing three scenarios:
Last Days of the Passion Week
DoW
6
Passover -meal
LS
TRIAL
12
Abib 13
Nisan
13
30 CE
33 CE
Abib 14
Nisan 14
Abib
Nisan 15
1
Wave-sheaf
High Sab.
< I n
t o
15
m b>
Abib 16
Nisan 16
Nisan 17
Apr 5 (Wed)
Apr 6 Thu
Apr 7 (Fri)
Apr 4 (Tue)
Apr 5 Wed
Passover
Apr 6 (Thu)
Apr 9 (Fri)
Apr 10 (Sat)
High Sabbath
Preparation day
sabbath
Apr-3 Fri
Apr-4 (Sat)
Preparation day
Doubled-up sabbath
Apr 8 (Sat)
17
Apr 9 (Sun)
Apr-5 (Sun)
73 | P a g e
A summary diagram Last Three Days

Comparing three scenarios
from the Crucifixion to the Resurrection
A biblical Wednesday Scenario
Tue
Wed
Abib 13
Thu
Sat
Fri
Abib 14
Abib 15
Abib 16
Day 6@
Day 7
Day 1
Nisan 14
Nisan 15
Nisan 16
17
Nisan 17
The Thursday Scenario
Wed
Fri
Thu
Sat
Sun
The Friday Scenario
Wed
Thu
Fri
Sat
Sun
To Golgotha; Crucifixion;
Resurrection; wrong resurrection time in the non-biblical Wednesday scenario;
Full Moon;
Pesach meal; @ Day of the lunar week
It is prudent and sensible to follow the timeline in terms Abib dates and the numbered days of
the lunar week. However, below is a diagram for those insist to compare the two scenarios in
term of the named days of the solar week.
Above is a diagram provided for those who want to compare the two scenarios
in term of the named days of the solar week. Note: Some noted that Apr-7 was
Friday in CE 30 (but no other Friday scenario has been proposed).
Note: See the Pesach day to keep is Abib 14 (Nisan 14), and the Pesach
meal is on the evening of that Abib 14, which is confusingly on Nisan 15
evening by Jewish reckoning. It is how Jewish Seder is kept on Nisan 15, even
though Torah commands to keep Pesach on the 14th of the month in O.T.
Confusion of whether Passover is on Nisan 14 or 15 is not because of a
possibility of two different calendars being used at that time by two groups of
people (an absurd proposal), but from the Jewish unbiblical convention of
reckoning a day to start at sunset so that the events in the night period belongs
to a day later than the date in Abib.
74 | P a g e
Practicing drawing the timeline table from the Crucifixion to the Resurrection
Though it is simply and easy to understand the diagram, a better way is to draw
a table with hand and pencil to find days/dates for the events the result is, the
whole thing will be impressed on your mind.
1. First, take a rectangular box divide vertical lines:

Two columns to represent a day (24-hour period).
DAYTIME
NIGHT-TIME
2. Make a table with three such columns:

The shaded represent the night period; unshaded is for the daytime period.
The dividers are at (1) sunrise ; (2) midday ; (3) sunset ; (4) midnight .
Sun
Rise
Sun
Set
Sun
Rise
DAYTIME
NIGHT-TIME
Midday
Midnight
3. Make a table with three such columns:

This covers 3 days (of 24 hrs). Write in three dates 14, 15, and 16 - these are
Abib dates.
14
Abib
15
16
4. Extend vertical diving lines at sunset for one row:

Write down 14, 15, and 16 these are dates in Nisan (after Jewish reckoning)
It is 12 hours head start.
14
Abib
Nisan
14
15
15
16
16
75 | P a g e
5. Extend vertical diving lines only at midnight for another row:

14
Abib
15
14
Day J
Nisan
Greg.
15
16
16
Day L
Day K
Notice that day time events belong same date; events in the night will be in
different date.
6. Now enter the three crucial events:

carrying His stake;
Crucifixion;
Resurrection
According to the biblical narrative timeline follow with the biblical lunar calendar:
See how each event is being found in their right place.
Abib
14
15
16

Nisan 14
Day J
Greg
15
Day K
16
Day L
17
Day M
At one glace, whether you are counting off days/dates or counting how many
days in the interval, you dont have to struggle any more the various
expression on third day, in three days, after three days, and three days and
three nights having different senses and different endpoints for interval
counting should become clearer in the whole context with the properly
constructed timeline, without piece-by-piece analyzing. This is a secret weapon
to expel all the confusion in the Passion Week Chronology. What counts is not
what days of the solar week, but what dates in the month of Abib. Only on these
dates, can dating be possible to see on what day does an event fall.
7. Only then, you may want to bring Gregorian named days. (e.g.
Sun, Mon, etc.) for referencing:
Replace Day J, K, L will give you a picture of different Crucifixion scenarios.
76 | P a g e
Middle Three Days of the Passion Week A Timeline:

Once the last three days are in place in the timeline, our next task is with the middle
three days from the Temple to the Crucifixion.
Abib
11
12
WWW
AR
14
xxxx
F
A
LS
13
Nisan
x
11
Greg
12
13
Day J
14
Day K
Day L
WWW: LS: Last Supper; AR: Arrest;

Yehudim vs. Yeshua; Pilate sentencing;
The only sensible timeline is shown in the [Row B] (B for Biblical). It is futile and impossible to fill
events in the slot marked xxxx of a short overnight period as in the [Row F] (F for false) after the
18 Arrest with
19 ex-Chief kohen Annas;
20 Sanhedrin;
21 w/ Pilate; w/ Herod Antipas
midnight
22 Pilate. Some pushes as in the [Row A] (A for absurd)
22 Pilate into night
to the dawn with
(before the crucifixion day). But how the Roman governor should conduct the trial in the evening to
bring down the final sentencing towards midnight???
Counting days and dates of the interval:

Once we get acquainted with this table, which may only need a quick glance at it,
we will see the timeline in the biblical lunar calendar in the last part of the Passion
Week involves three days/dates (of Abib 14, 15, 16 as colored) from the crucifixion
to the resurrection.
Because of different reckoning of a day to start, if we count with Nisan, the same
period should involve four days and dates. It is same also when counted with the
Gregorian days of the week. The except is the Friday scenario which in correctly
involve only three days and dates. It is because of its wrong interpretation of the
biblical terms and phrases that one day comes shorter than it should.
We can see it makes much sense if we follow the timeline in the Bible simply in
terms of Abib dates and the numbered days of the week (that is, the biblical lunar
week with Day 7 as the day of sabbath, which is for the daytime period). The church
vocabulary, such as Friday, Saturday, Sunday, etc. is nonbiblical and it has led into
erroneous understanding and interpretation of the biblical narratives.
It is only with the biblical lunar calendar, you can realize how easy and
uncomplicated to figure out the sense with several phrases of time interval in the
Bible these are on the third day, in three days, after three days and, yes, even
in three days and three days.
The Resurrection serves as the terminal endpoint of an interval, while the initial
endpoint is dictated plainly by the context, whether it is to count off the number of
dates or to see a duration (in days) of the interval.
77 | P a g e
The following is telling same thing only differently:

When reckoned with the biblical lunar calendar, the period from the
Crucifixion to the Resurrection covers three days in Abib:
Abib 14 = Day 1;(Pesach day) [Crucifixion - from 3rd to 9thhour-period]
[= Pesach meal in the evening of Abib 14
= in the evening at the beginning of Nisan 15 in Jewish reckoning.]
= the beginning day for the unleavened breads.]
Abib 15 = Day 2; (High Shabbat = Festival of the Matzah (from Abib 15-21)
Abib 16 = Day 3 (Day of First-fruits) [Resurrection on third day in the dawn*]
[*with the dawn ending for morning break for Abib 17, the Day 2 of the
lunar week when the risen Lord appeared to His disciples.]
When the time period is reckoned not by the Scriptural calendar but by
the rabbinic Jewish calendar it involves four dates in Nisan (from Nisan
14 to Nisan 17) as its calendar day is 12 hours ahead of the Biblical
calendar by reckoning a day to start at sunset.
Counting dates in a Wednesday scenario with resurrection at dawn
three dates (Abib 14, 15, and 16)
four dates (Nisan 14, 15, 16 and 17)
four days (Wed, Thu, Fri, Sat)
Counting days in Gregorian vocabulary (with a calendar day from midnight to

midnight)
in Thursday scenario four days/dates (Thu, Fri, Sat, and Sun)
in Wednesday scenario four days/dates (Wed, Thu, Fri, and Sat).
in Friday scenario only three days/dates (Friday, Saturday, and Sunday).
Three dates (Day 1 to Day 3) are involved in the period of three days and
three nights, which covers His suffering to His death in the hands of
Gentile power till the resurrection; specifically, from His carrying the
cross in the morning. It was in Yerusalem, the navel [= heart] of the earth
under the Roman empire in those days. It is not about how long His being
buried in the ground in a grave, nor how long He remained dead.
Controversy, confusion, and contradiction in the various scenarios are due
to the fact that understanding and interpretation of the Gospel Passion
Narrative is because of non-biblical calendar system applied to biblical
timeline. It is with anachronistic conflation of Easter liturgy of
Constantine Catholic Church tradition. Again, one should not forget that
there were no such days called or known as Sunday, Saturday, and Friday
in the time of Yeshua. Sabbath day has nothing to do with Saturday as
such the real culprit and seed of all the confusion and contradiction in
the Biblical chronology, esp. of the Passion-Passover Week timeline. The
history has to be read with the calendar system of that time. The
traditional Holy Week is a liturgical invention, being disconnected from
the historical Passion-Passover Week.
78 | P a g e
Time-related terminology
Preliminary considerations:
Arguments and counterarguments:
With pros and cons, it is not possible for both can be right. That does not mean that one side
is to be right. Usually both are wrong and we are to look for a better solution to answer to
both positions. Those trying to refute the other has valid points which are not with answers;
however, the alternatives provided by them on their own do not remain sacrosanct and
irrefutable neither.
Everything can be accepted when it is taken as if; the proof is in the pudding. Every claim
can get easily exonerated should it come with a universal disclaimer, according to one
source.
Twelve points (criteria) to fix the date of the Crucifixion:

[See the Supplement III, Walk through the Scripture 5 Time, Calendar, and Chronology.] a
To determine the date on the proleptic Gregorian calendar:

1.
Year = 30 C.E. [Note various proposals for CE 31, 32, 33, etc.] [This affects
the timeline of the Passover-Passion week, but is the issue of the chronology,
not timeline.] [Note As interpretations are galore on Daniels 70 Weeks
prophecy, it is hard to believe any one of them turn to be right. Rather, it is
much more sensible to take that they all are wrong. Different interpretations
were made to support for CE 30, 31, 32, and 33, in the manner of circular
reasoning. Thus Daniels prophecy cannot be used to arrive at the year of His
crucifixion, or even of His birth.]
2.
Month = Abibb;
3.
Season = spring (late March to early April) of harvest of barley, which is to
be available for Wave Sheaf offering.
a
Note: Whether it is for the year of His Crucifixion or present years with a reconstructed calendar
applicable to the modern days (esp. for a Sabbatarian issue), the main point to clear up for a calendar
system is (1) how to fix the first day of the lunar month in terms of the moon phase, and (2) how to fix
the first day of the year affected by various factors (a) embolic year, (b) tropical vs. sidereal year for
intercalary month (Cf. Metonic cycle). To be checked is the moon rise and sunrise time on the particular
day as a new day begins on sunrise in the Scripture based calendar. Once the detail is settled, the last
step is to superimpose the luni-solar calendar on to the Roman calendars.
https://en.wikipedia.org/wiki/Lunisolar_calendar
(what is the biblical new moon www.yrm.org/whatisbiblicalnewmoon.htm)
www.triumphpro.com/calendar-god_s-true-calendar-new-expanded-book.pdf
b
The Hebrew word abib = ripening ears Lev 2:13, not green ears as in KJV, NWT, etc. /fresh ears
ESV; /fresh grain NIV; etc. [JB shows no hint of this word.]
[http://dictionary.reference.com/browse/abib
an ear of barley or flax (x: corn), the month of newly-ripened (not green as in KJV translation) grain
(Ex. 13:4; 23:15); the first of the Jewish ecclesiastical year, and the seventh of the civil year. It began
about the time of the vernal equinox, on 21st March. It was called Nisan, after the Captivity (Neh.
2:1). On the fifteenth day of the month, harvest was begun by gathering a sheaf of barley, which was
offered unto the Lord on the sixteenth (Lev. 23:4-11). - Easton's 1897 Bible Dictionary]
79 | P a g e
4.
5.
6.
7.
8.
9.
10.
11.
12.
New Moon day for Abib = after conjunction nearest to the spring equinox.
[The Jewish calendar itself does not follow consistently.
First Day of a new month [New Moon Day], the day with dawning after the
conjunction (astronomical new moon; Dark Moon. [Sighting the first visible
crescent cannot be reliable and consistent method the source of date
discrepancy resulting from different calendation.]
Pesach day (= Crucifixion day) = 14th of Abib = Day 6 of the lunar week =
Preparation day of High Shabbat = the beginning day for the unleavened
breads (Mk 14:12 parallel). Pesach sacrifice in the afternoon; Pesach meal in
the evening [of Abib 14, but of Nisan 15]. The date falls from the late March
to early April (unlike Jewish Passover)
Next day is Day 7 of the lunar week (not Saturday) is High Shabbat
(shabbat day on 1st day of 7-day long Festival to Abib 21).
Full Moon (Abib 14) [On different dates in Nisan in the rabbinic Jewish
calendar.]
The hour of the Crucifixion: from in third hour-period to in ninth hour-period.
[Final sentencing by Pilate cannot be in the night (dawn watch) on the same
day.]
Entombed in the evening; not by burial in a grave at the time for Pesach meal
for Yehudim.
His body resting in the tomb in the High Shabbat (Abib 15): The Festival of
Pesach (= Festival of the Matzah) begins to Abib 21.
Wave sheaf offering Abib 16 (Day one of the lunar week) and Resurrection
in the dawn. [The coming morning is Day 2 of the week = Abib 17 for the
Lord with the disciples.]
Basic Sources of common chronological errors in Passion Week

chronology, which in turn create errors in timeline.
Using Gregorian and rabbinic Hebrew calendar which were not in the first
century, instead of the biblical calendar.
Using the named days of Gregorian solar week, rather than the numbered days
of lunar week.
Mistaking 7th day of the week as Saturday, and Preparation day of Shabbat as
Friday.
Gregorian cyclic continuous weeks instead of the biblical lunar weeks.
Biblical day of sunrise to sunrise is replaced with rabbinic Hebrew day of
sunset to sunset (which was copied from ancient Greek practice), mixing with
Gregorian day (midnight to midnight).
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Shabbat, Pesach (Passover), and Last Supper

*Shabbat; sabbath
A shabbat day is always on the Day 7 of the lunar week, 4 times a month on the same
dates in every lunar month. Unrelated to Saturday of the solar week. Biblical lunar
Shabbat is only for the daytime period of 12 hours, not 24 hours from evening the day
before to evening as in a Jewish solar sabbath.
There is no separate and different sabbaths of weekly vs. annual one, the latter being
simply in a sabbath in the annual festival weeks. [Cf. A special day of shabbat rest
Lev 16:29
[Day of Atonement Yom Kippur]

In the seventh month, on the tenth day
you shall humble your souls and not do any work of labor,
Lev 23:24
Also on the first day of this seventh month

you are to have shabbat rest for holy assembly,
a day to remember with loud blasts of a trumpet.
Lev 23:27
Also on the tenth day of this seventh month

there shall be Yom Kippur (/of Atonement);
Num 29:7
And on the tenth day of this seventh month

ye shall have a holy convocation;
and ye shall afflict your souls:
ye shall do no manner of work;
Lev 23:32 shabbat rest from evening to evening

Lev 23:32
It is to be a shabbat of shabbat rest for you

and ye shall humble yourselves;
In the ninth day of the month in the evening,
from evening to evening [of next day],
ye are to have your shabbat rest.
This verse is not about weekly sabbath day, but shabbat rest on the special day
Yom Kippur (v.27, 28). It is to keep shabbat rest is from sundown to sundown.
Often misinterpreted to be used a proof text that sabbath begins at sunset just as a
day is reckoned to start at sunrise in the rabbinic Jewish calendar. Nor does it say
or hint at a 24-hour sabbath. A weekly sabbath is for the duration of daylight
period.
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*preparation
The Gk. word paraskeue translated as preparation occurs 6x in the
Gospels all in the narratives of the Passion-Passover Week:
All are in the sense of shabbat-preparation day [i.e. Day 6 of the lunar week.]
Mt 27:62
Mk 15:42
Lk 23:54
Jn 19:31
Jn 19:42
after the preparation [day]

[the] preparation [day]
[a] day of preparation
[the] preparation [day]
the preparation [day] of Yehudim,
except one in the sense of shabbat preparation day [i.e. Day 6 of the lunar week.]
Jn 19:14
preparation of the Pesach [not shabbat preparation
day, but eve of the Pesach day.
It has nothing to do with Friday of the Gregorian solar week, which is also used in
rabbinic Jewish calendar (taking their 7th day to be Saturday. Lack of such calendric
knowledge has been one of a few main causes of contention, conflict, ant contention
in the Passion Week chronology.
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Myth of two Sabbaths in a week?!

The proponents of the Wednesday Crucifixion (with Saturday afternoon
Resurrection) resort to the idea of two consecutive Sabbaths in the festival week
in order to explain away the problem in the time-frame in their scenario. The rebuttal
by the Friday scenario is the double-up Sabbaths, two different Sabbaths falling on
the same date. [Cf. In that sense, the day of shabbat rest should be distinguished
when it comes not on every 7th day of the lunar week, but on a particular day the
Day of Atonement (Lev 16:29, 23:27), once a year, 7th month, 10th day.
It is actually a byproduct of using rabbinic Jewish calendar and modern Gregorian solar
week. If the idea of two consecutive Sabbaths were ever possible and they suppose Nisan
15 happened to be Friday, then they have a festival sabbath on 15th, and Saturday
sabbath on 16th; and then another festival sabbath on the last day of the festival Nisan 21
(which is Thu).
Thus they have Saturday Sabbaths on Nisan 16th, 23rd and 30th in one 7-day week, plus
preceding Saturday Sabbaths on Nisan 2nd and Nisan 9th. They have total three Sabbaths
in that week, not two!!
And they have total Seven Sabbaths in a month!! (5 Saturday Sabbaths and 2 festival
Sabbaths). Such a grotesque result from their thinking!
rabbinic Jewish calendar

Nisan (7th month of the Jewish year) (30 days)
Sat
Sun
Mon
Tue
Wed
Thu
Fri
1
8
2
9
16
23
15
21
22
29
30
Blue Saturday sabbath;
green Festival Sabbath;
@ Red last day of Festival (Nisan 21) as Sabbath, which is
the 7th day of Festival.
Sat, Sun, Mon, Tue, Wed, Thu, Fri - (of Gregorian solar week
We have an absurd illogical picture of total 7 Sabbaths in this
month! according to rabbinic Jewish calendar which with the solar
week (as in Gregorian), not lunar as it should be in the Bible.
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Compare with the Biblical Lunar Calendar

Biblical Lunar calendar
Abib (1st month of the biblical year) (30 days)
D1
D2
D3
D4
D5
D6
D7
1
10
16
23
24
14
15
21 @
22
28
29 30
D 1 to D 7(numbered days of the lunar week)

Red Day 7 of the full lunar week = sabbath.
(Festival of the Matzah = Abib 15-21),
@ - last (7th) day of the festival
named days of Sat, Sun, Mon, Tue, Wed, Thu, Fri no applicable)
There are only 4 Sabbaths in any month, (whether it is 29- or

30-day long.) Abib / Nisan is 30-day long
Cf. Lev 23:36 for the 7-day Festival of Booths on the 8th day
is the day one of the lunar week after completion of 7-day long
festival.
*Pesach; *Passover
The origin of the word Pesach (> Passover) is from the Pesach event in the Exodus
history; a Pesach meal and Pesach vigil overnight.
The word Pesach (/Passover) are used in several senses and context makes it clear
Pesach sacrifice, festival season, meal, etc.
Pesach itself is a memorial service, not a feast day, after the Exodus event in the
history (Exo 12:23). (Cf. Jewish Seder ritual in the rabbinic Judaism is eaten in the
evening of Nisan 15 following their calendar.)
http://yrm.org/10_proofs_passover_is_a_memorial.htm
IRENT renders Gk. pascha with the Hebrew word Pesach, not with Anglicized
Passover which itself is from inaccurate and biased reading of the meaning in
the OT text in Exodus:
Hebrew noun pesach is derived from the verb pasach (Exo 12:13 and 12:23), which
does not mean to pass (over), but rather to protect.
Exo 12:13
And the blood shall be a sign for you on the houses where you are.
And when I see the blood, I shall [pasach] (H6452) you,
and let the plague not come on you to destroy you
when I smite the land of Mitsrayim (Pharaohs Egypt)
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Exo 12:23
Then when YHWH passes through (abar H5674)
to strike the Egyptians,
and sees the blood on the lintel and on the two doorposts,
YHWH will certainly [pasach] over the door,
and he will not let the destroyer (the plague of death) come
into your houses to smite you.
The word used in N.T. carries several different senses:

(1) Pesach sacrifice [Heb. Korban Pesach]; Pesach lamb (figuratively for
Yeshua Mashiah); [Cf. Lev 23:5]
(2) Metonymically Pesach Day: = Abib 14 with (A) Pesach sacrifice (in the
midafternoon) and (B) Pesach meal (in the evening) (Cf. Nisan 15 in Jewish
Passover). Esp. Jn 19:14 where the context requires it to be read as [eve of]
Pesach day.
(3) Pesach season celebration: (A) the Pesach (memorial service) on Abib 14
followed by (B) the Festival of Pesach for 7 days (Abib 15a to 21). The days
of the unleavened breads ( see below) last total 8 days. In G-Jn: 9 verses
Pesach Jn 2:23; 11:25; 12:1 (before the Pesach): 12:1; 18:39; Pesach of
the Yehudim Jn 2:13; 11:55; Festival of Pesach Jn 6:4; 13:1 before the
Festival of the Pesach].
(4) Pesach meal (Seder-type) (with lamb roasted whole, bitter herbs, unleavened
breads).
(5) An idiom: to eat the Pesach = to eat meals the festival of Pesach season
(festive meals): 18:28;
the Festival of the Pesach (h erot tou Pascha The exact phrase the
Festival of the Pesach occurs only twice in NT in Lk 2:41 and Jn 13:1.)
Lk 22:1 the Festival of the Matzah, which is known as Pesach (festival season).
[Cf. Mt 26:1 //Mk 14:1]
It is used as synonymous as the Pesach season, which covers the entire 8-day
period, consisting of (1) Abib 14, day of Pesach (memorial service, rather than a
feast) (for the Pesach lamb to be sacrificed in the afternoon and for the Pesach
meal in the evening) as well as (2) Abib 15 to 21, Festival of the Matzah (Lk
22:1 a 7-day long period of eating the matzah). The word Pesach itself is
often used in this sense, lumping both together as one single period. Hence, the
expression before the Festival of Pesach is same as before the day of the
Pesach.
Cf. AT Robertson (1922), A Harmony of the Gospels reads The feast of the
unleavened bread followed the Passover meal, beginning the next morning and lasting a
week. But the one term was used to include the other. The Passover was expanded to
mean the entire feast that followed, and vice versa. p. 280. (bold is not in his).]
Abib 15 is called High Shabbat is simply because it is on the first day of the festival.
85 | P a g e
*Feast vs. Festival

It is useful to distinguish between English words feast and festival for a week-long
celebration such as the Festival of the Matzah. KJV English does not have the word
festival in its vocabulary. The Feast of Shavuot (Pentecost) a single day.
*14 or 15th for Passover

O.T. text says Pesach sacrifice to be Abib 14 in the mid-afternoon
(between the two setting-times; /x: between two evenings) with the
Pesach meal in the ensuing evening (same Abib date). As the Jewish Nisan
date changes at sunset it would be Nisan 14 evening. [In the first month,
on the fourteenth day, between the two setting-times, is the Pesach of
YHWH. (Lev 23:5 ben haArbayim)]
An example of confused statement and argument is seen in Doig, New
Testament Chronology - The 30 CE Crucifixion (www.doig.net/NTC24.htm)
Chart XXIX
Possible Astronomical Date of the Crucifixion
Day
Day
Jewish Day
Calendar
30 CE, Apr 6
30 CE, Apr 7
30 CE, Apr 7
30 CE, Mar 28
33 CE, Apr 3
Thu
Fri
Fri
Wed
Fri
Nisan 14
Nisan 14
Nisan 14
Nisan 14
Nisan 14
Sunrise
Sunset
Sunrise
Sunset
Sunrise
The Passover supper is eaten in the evening of Nisan 14 according to the

sunrise calendar, and on Nisan 15 according to the sunset calendar.
Note that the alignment of the sunset and sunrise calendars on April 7, 30 CE
allows both Nisan 14 and Nisan 15 to fall on the same Friday. This alignment
is not possible for the other dates considered. [What does it mean at all??
ARJ] This consideration is critical to the possibility of there having been two
Passovers observed, [as he discusses].
In 30 or 31 CE the sunrise month began first, and it is possible for Passover
to fall on two succeeding evenings, depending on the calendar used. [He
offers a usual unbiblical two-calendar theory.]
In 30 CE the Last Supper fell on the first Passover, and John's words are
fulfilled by there being a Passover Seder after Jesus' crucifixion. But, in 31
CE the Last Supper would have to be the second Passover, and John's words
must be explained away. In 33 CE the sunset month began first and Passover
could only occur on the same evening, by either sunrise or sunset reckoning.
If one accepts Jesus' words that the Last Supper was a Passover supper, and
John's words that another Passover meal followed the crucifixion, then the
year must be 30 CE.
86 | P a g e
Considering calendar arrangement, what are the choices? Friday, April 7, 30

CE uses two possible Passovers, and Jesus was crucified on both Nisan 14
(sunset reckoning) and Nisan 15 (sunrise reckoning).
A crucifixion on Thursday, April 6, 30 CE and Friday, April 3, 33 CE share
a common problem. They can be satisfied only by the death of Jesus having
occurred on Nisan 14. Then it must be demonstrated that the Last Supper was
not a Passover meal. Such a proof has been repeatedly, and unsuccessfully,
attempted over the years. Such remains a major weakness of these dates.
Only with the crucifixion on Good Friday, Nisan 15, according to sunrise
reckoning, does the preceding Nisan 10 fall on Palm Sunday (See Chart
XXVI). Only the April 7, 30 CE date fully supports such a [Palm Sunday]
tradition.
Although the crucifixion on Thursday, Nisan 14, would have Palm Sunday
on Nisan 10, the crucifixion is not on Good Friday and the resurrection not
on Sunday. With a crucifixion on Nisan 14 in 33 CE, Nisan 10 must be
renamed Palm Monday. The Wednesday crucifixion has the preceding Nisan
10 on Friday. These dates must all be rejected, or the traditional Palm Sunday
must be rejected.
Two calendar theory to explain away the problem of Passover on 14 and 15.
A comparison table. [Cf. Hoehner p. 89.]
Nisan-G
-S
Abib
12
13
12
<Upper Room>
<Olivet Discourse>
<Last Supper><Gethsemane>;
<Arrest>;
13
<Pilate> 6th hour.

<Upper Room>
14
13
<Last Supper><Gethsemane>;
<Arrest>;
<Pilate> 6 A.M.
22 <Crucifixion> 9 AM
23 <Death> 3 PM
14
15
14
24 <Entombed>
15
[High Shabbat - daytime]
15
16
16
Nisan-S after Sadducean calendar with a day of sunset to sunset; 12

hours ahead of Abib.
Nisan-G after Galilean calendar with a day of sunrise-to-sunrise, but no
like Abib as it is one whole day ahead of Abib. The Crucifixion was
groundlessly put on Nisan 15 in this two-calendar theory advocated in
Hoehner. An attempt to explain away the dilemma of Passover on Nisan 15.
It is one thing that the same day is on different dates in the different calendar.
87 | P a g e
It is entirely bizarre to have two different groups were keeping the Passover
on different days!
88 | P a g e
Mt 26:2; //Mk 14:1 two days later Pesach to come

Here in G-Mt //G-Mk, Pesach refers to Abib 14 of Pesach day [for Pesach
sacrifice in the afternoon and for the Pesach meal in the evening], not Abib 15 (the
first day of Festival of the Matzah).].
Mt 26:2 \meta duo hmeras to pascha ginetai; comes after two days the Pesach
//Mk 14:1 \to pascha kai ta azuma after two days Pesach and the Festival of the
unleavened breads (Greek word kai - and then, not that is.);
It is in contrast to G-Lk where the term Pesach (as festival season) is described as
synonymous with Festival of the Matzah.
//Lk 22:1 h heort tn aumv h legomen pascha. getting near was the Festival of the
Matzah, the one called Pesach [festival].
1 (the word festival does not appear in KJV) ;/the feast of the passover KJV /the
Passover Feast NIrV! (- actually meaning festival), (Bishops); /the feast of the
Passover Cass, (Bishops); /(there are another two days and) the Pesach is coming
Delitzsch;
2 /xxx: the Passover Festival GNB, AUV, GSNT; /xxx: the Festival of the Passover
TCNT; /xx: the Passover Festival ~~~ [Note: This was the annual Jewish festival
commemorating Israels deliverance from Egyptian bondage under Moses leadership],
AUV; /
eat the passover; Mt 26:17; Mk 14:12, 14; Lk 22:11, 25

eat meals for the Pesach season IRENT so renders the Greek phrase phag to
pascha (also in Mt 26:17; //Mk 14:12, 14; //Lk 22:8, 11). Most renders as eat the
passover or eat the Passover, which is not natural English idiom, but a typical
Biblical jargon, unintelligible to most people. This applies equally to Jn 18:28 on the
part of Yehudim in authority.
The phrase is to be understood as eat festival meals for the Pesach season in
IRENT renders it, not just the particular Pesach meal (in the memorial service from
the Exodus event in Exo 12:23). The expression eating meal refers to any festive
meal through the season, including the Pesach day itself. Thus, the phrase should
be taken as an idiom of to celebrate of the Pesach and its season with the festive
meals, even right before or after the Pesach day.
This point is very important to help avoid misinterpretation of the Gospel texts in
their futile attempt to make the Synoptic Last Supper as the Passover meal on the
evening of Abib 14 (Nisan 15). That leaves in contradictory to the Johannine
statements on the for the chronological issue as well as in the nature of the Last
Supper itself, in effect, finding the Scripture in error.
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prepare for the Passover Mk 14:15, 16 //Lk 22:8, 9, 13

Mk 14:16 //Lk 22:8, 13 (prepare for the Passover); Mk 14:15; //Lk 22:9 (prepare)
In two places in G-Mark and G-Luke, most misreads and misinterprets the expression
prepare the passover as if it is meant for the Passover meal (of Abib 14 evening); some
grossly mistranslating it as prepare the Passover meal (Lk 22:13 GNB). This is selfserving for those who take the Lords Last Supper as the Passover meal, and consequently
the crucifixion was put a day later than the Pesach day (Abib 14), Gods appointed day
for the Mashiah death!
The text should be carefully read to say preparation for the celebration of the Pesach
festival/season, not about preparing the Pesach meal on Pesach day.
Jn 18:28 eat the passover

Thus in this setting of G-Jn the Yehudim in authority refers a festive meal on
Abib 13 [the same day as of the Pilate sentencing] which was a day before
Crucifixion and a Seder type meal on Abib/Nisan 14 to come.
Jn 18:28 They led Yeshua from Kayafa to the Governor's Praetoriuma. By
now it was early in the day. They themselves did not enter the Praetorium to
keep themselves undefiled and thus be able to eat meals for the Pesach
season.
Entering the Governors Praetorium which was off limits to Yehudim. The
Yehudim in authority wanted to avoid getting ritually defiled by entering the
Gentiles place, especially so during the Festival. The phrase eat the passover
in the context cannot only be just the Passover meal.
Thus it takes in this setting of G-Jn as the Yehudim in authority to refer to a
festive meal on the same day Abib 13 [the day of the Pilate sentencing], a day
before Abib/Nisan 14 of coming Crucifixion and Seder.
For those who see that the Last Supper as narrated in the Synoptic Gospels was the
Passover meal itself that had already taken before, and take this v. 28b to refer to
something of a meal of Chagigah (the festive and its offerings)] [See a winding
commentaries in Gill's Exposition of the Entire Bible and Jamieson-Fausset-Brown
Bible Commentary.
[In terms of the Passover-Passion narrative timeline, this verse by itself would
Note: Pilates Praetorium (a Roman camp) of the Fort Antonia [about 36 acres
1,500,000 sq. ft. (about 1200 x 1200 ft.)] was connected to the south by a pair of
colonnades to the Temple platform (of 600 x 600 ft.) which was at the summit of 450
ft. high from the floor of the Kidron Valley. (Two bridges 600 ft. long x 45 ft. across
with a narrow space between.) Ref: EL Martin (2000), The Temples that Jerusalem
Forgot.
a
90 | P a g e
not give something definite about the nature of the Last Supper. Nor does it offer
more information about the date and time of the Trial and the Crucifixion (Abib
14 vs. Nisan 14 vs. 15), whenever it was the time Yehudim in authority had faced
Pilate early in the morning of Abib 13 or 14, or Nisan 15. It is only when read
in the context it helps to clarify the timeline of the Passion week narratives.]
unleavened breads and the Festival of the unleavened breads
Unleavened breadsa: Heb. matzah (or matzo); matzot (pl.), Gk. (artos) azumos the bread
which was home-baked without having let it rise.b Any leaven was to be removed from
the house on Abib 14, which is the beginning day for the unleavened breads, to be
followed by 7 days of Festival of the Matzah (Abib 15 21). No common bread was
allowed. (Exo 23:15; 34:18; Lev 23:6; Deu 16:16, etc.)
In the NT text of Lk 22:1 the Festival of the Matzah is called Pesach [festival].
Cf. Mk 14:1 the Pesach [feast] and the Matzah [festival], where two entities are
connected with Gk. kai (and), not as appositive.
It is not unleavened bread, but common bread (artos) that was eaten during the Passion Week by
Yeshua and his disciples - Mt 26:26; Mk 14:22, Lk 22:19; 24:30 (cf. Jn 13:27).]
b
not quite like matzo crackers
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the first day for the unleavened bread

Mt 26:17 = Mk 14:12 [//Lk 22:7 the day for the unleavened breads]
The IRENT renders as the beginning day for the unleavened breads to remove
confusion and misunderstanding of the phrase. Typically, the text is erroneously
translated as the first day of the Festival of the Unleavened Breada. There is no Greek
word for Festival (or feast).
It should not be confused with, the expression by itself not found in the NT.
Moreover, in Deu 16:4, the first day refers to Abib 14 when no leaven should be found in
the house. Any leaven in the house is to be removed in Abib 14 and then 7 more days of the
Festival (Abib 15-21) to eat unleavened breads.
The text is further elaborated with the specific explanatory clause in Mk 14:12 hote to
pascha ethuon (when the Pesach [lamb] would be sacrificed), and in Lk 22:7 h edei
thuesthai to pascha (when it was necessary to sacrifice the Pesach [lamb]). That clearly
tells us that it cannot refer to the first day of the Festival of the Unleavened Bread. It can
only mean the first (as a start) day for the unleavened breads, which is Abib 14, the very
day of Pesach [sacrifice and feast] itself.
Most have been baffled by these verses read in the translation which itself was from
misinterpretation. Without having placed the events in their correct places on the timeline,b
they erroneously conclude that the Last Supper in the Synoptics was the Passover meal
itself. As the Johannine text Jn 13:1 clearly indicates that it was (coming) before the
Pesachc , the result is that they let stand contradictory to the Synoptic timeline. The event
of preparing the Upper Room was made to occur even when the Pesach was already over!
The opening time indicator begins

Mt 26:2
meta duo hmeras to pascha ginetai
after 2 days was the Pesach.
Mk 14:1
n de to pascha kai ta azuma meta duo hmeras
after 2 days was the Pesach and the [Festival of] the Matzah.
Lk 22:1
ggizen de h heort tn azumn h legomen pascha
approaching was the Festival of the Matzah,
which is called Pesach [festival season].
(with or without capitalization) [Cf. In case of Mk 14:12 the literal translation of KJV is quite
accurate the first day of unleavened bread.]
b
It is only possible with the biblical lunar calendar.
c
before the Pesach, not on the day before, regardless Pesach was either as Abib 14 or the Matzah
Festival.
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Then comes this explanatory description of the setting of the [same] day:
Mt 26:17
ti de prti
tn azumn,
the
beginning [day] for the unleavened breadsa
Mk 14:12
kai ti prti hmera tn azumn
hote to pascha ethuon,
the beginning day for the unleavened breads in which the Pesach is sacrificed,
Lk 22:7
hlthen de h hmera tn azumn
en hi edei thuesthai to pascha
came*
the day
for the unleavened breads
in which its necessary to sacrifice the Pesach
The Greek text has in G-Lk lthen de h hmera, while G-Mt and G-Mk has it a
dative adverbial noun phrase, t de prt tn azumn (Mt 26:17a); t prt hmera
tn azumn (Mk 14:12a). *The verb in aorist is used in Lk 22:7.
[It is important to see that the opening verse set (Mt 26:2 //Mk 14:1 //Lk 22:1) belongs to the
same date as the subsequent explanatory verse set (Mt 26:17 //Mk 14:12; //Lk 22:7).]
Then the final mopping up is how to see the flow of timeline from the beginning
clauses of Mt 26:17 //Mk 14:12 //Lk 22:7 backward to the preceding event (on the
same day of Abib 12) and forward to the coming event on timeline of the narrative
(Abib 14). It is the point that most has failed with the traditional translation and
interpretation dealing with the phrases on the first day (Mt & Mk) and the day came
(Lk).
The date setting of this verse (which is the same date for getting the Upper Room
ready) is found in the opening verse of the Chapter (2 days before the Pesach Mt
26:2; Mk 14:1; Lk 22:1).
The narrative in its correct setting of Abib 12 for this verse occupies the same date
which goes as far back as in Mk 11:27; Mt 21:23; Lk 20:1 with <the Withered Fig
Tree> episode to begin the day.
It is clear that these have to be read in the context of placing each event on the correct
place in the narrative timeline with a proper biblical calendar.
[no word festival. should be here]

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About Greek prtos (in Mt 26:17a; //Mk 14:12a):
(adjectival) first, earlier;

(adverbial) before earlier
Cf. Gk word prot in Lk 2:2;
Cf. Gk. pro Jn 13:1; (www.worldslastchance.com/YHWHs-calendar/thePassover-puzzle.html - it should not mean an adverb before)
www.yhrim.com/Are_we_to_Keep_7_or_8_Days_of_Chag_Matzoth_11-255992.pdf
*first day concordance search in N.T.
1.
2.
The expression first day of the month (or the year) does not appear in NT text.
the beginning day for the unleavened breads: //Mk 14:12;
(the beginning day for the unleavened breads //Mt 26:17);
(the day for the unleavened breads //Lk 22:7).
Note: this should not be confused as the first day of the Festival of the unleavened
breads. To remove confusion, IRET renders it as the beginning day for the unleavened
breads.
3. the first day of the week (day 1 of the lunar week)

Mt 28:1; Mk 16:2; Lk 24:1; Jn 20:1;
Jn 20:19 the first day of the week - a week later);
Act 20:7 (one of the sabbaths);
1Co 16:2 (every first day of a week)
Mk 16:9 (the first day of the week);
94 | P a g e
Last Supper vs. Pesach meal vs. festival meal:

(Mt 26:26-29; //Mk 14:22-25; //Lk 22:17-20; Cf. Jn 13:1-20)
That the Last Supper was not the Pesach meal of Abib 14. (Passover meal; Seder, etc.) This
is one of a few important topics of such a fundamental importance in clarifying the PassionPassover Week timeline. Once it is settled with its proof; it is easier to put a stop on a
fruitless exchange of arguments and counterarguments for one scenario to another
crucifixion. www.triumphpro.com/john-19-sixth-hour.htm
Jn 19:14 Eve of the Pesach day (not Pesach Festival), about sixth hour Pilates
sentencing
Jn 13:1A supper before the Festival of the Pesach (= 8-day season)
Jn 18:28 Early in the morning ~ wanted to avoid getting defiled for them to eat for the
festival of Pesach season may not be referring to the Pesach meal itself.
Bread - Mt 26:26; //Mk 14:22; //Lk 17:19 a loaf of bread (Gk. artos), not
matzah/matzo (Gk. [artos] azumos) (also in 1Co 11:23, 26); no lamb roasted whole.
As to Pesach meal it was the occasion for each family.
To resolve apparent conflict between G-Jn and Synoptics concerting the nature of the
Last Supper, a few proposed an absurd two-calendar theory, that two deferent people
groups had calendars with sunrise-to-sunrise vs. with sunset-to-sunset and thus kept
Jewish Passover it each on two different days! [See in Hoehners for reference.]
Last Supper vs. Pesach meal: (Cf. Jewish ritual Seder)
This is a problem which is not possible to solve in the Friday Crucifixion Scenario
with Nisan dating of Synoptic reckoning.
To harmonize both the Synoptic Gospels and the Gospel of John over the issue of the
Last Supper vs. the Pesach meal, Hoehner wrote, . it was felt that the most
tenable solution is to recognize that the Galileans [and Pharisees], and with
them Jesus and His disciples, [as in the Synoptic reckoning] reckoned from
sunrise-to-sunrise while the Judeans and Sadducees [as in the Johannine
reckoning] reckoned from sunset to sunset. [See Hoehner (1978), p. 90, bold is
not in the original].
The alignment of calendar dates shown in the chart in his book the Reckoning of
Passover does not make sense and impossible to accept, because, by some the day
was Nisan 14, but by others the same was Nisan 15! Moreover, one group had Pasch
day one day and the other group on the next day! Just mumbo-jumbo all
gobbledygook of theology out of fertile human minds! The date Nisan 15 for the
Galilean Method should have been Nisan 14, as the Crucifixion is to be on no other
day than Nisan/Abib 14, the day of Passover (which is the day the Passover lamb is
slaughtered and the Passover meal is to be eaten) regardless of reckoning methods.
Significance of recognition of a day beginning at sunrise eluded him and a possibility
of Biblical Lunar calendar did not come to their mind, which has the key to
understand the Passion narrative timeline. There are no other verifiable sources
95 | P a g e
including Biblical texts (to fit Hoehners modification) to claim that Passover
howsoever they may have understood the sense of the word is used is on Nisan 15,
in which lambs were slaughtered and the meal of the feast was eaten.
Thematically and theological it cannot be the meal of Pesach. Yeshua here was not
the one who had to eat it. Why, He himself is our Pesach Lamb! (See 1Co5:7). That
He might have died after having taken the Pesach meal would negate all the reason
for His suffering and Crucifixion to death to be in the very week of Pesach. He could
have died any day of the year! It would abolish raison d'tre of the biblical Passion
narrative. The profound symbolism, typology, and motive rooted in the Exodus event
is at the core of the Passion narrative in the setting of the Pesach week.
Each people group using their own calendar systems should not prevent people to
look into the biblical calendar to follow correct timeline.
Joseph Shulam has suggested that it may not have been the Seder but a se'udatmitzvah, the celebratory banquet accompanying performance of a commandment
such as a wedding or b' rit-milah. [fr. David H. Stern, the Jewish New Testament
Commentary] (p. 77) http://kifa.kz/eng/bible/stern/stern_matfey_26.php
Quoting from David H. Stern:

"The Last Supper is considered by most scholars to have been a Pesach meal or Seder.
Many Pesach themes are deepened, reinforced and given new levels of meaning by events
in the life of Yeshua the Mashiah and by his words on this night. However, Joseph Shulam
has suggested that it may not have been the Seder but a se'udat-mitzvah, the
CELEBRATORY 'BANQUET accompanying performance of a commandment' such as
a wedding or b'rit-milah.
"Here is the background for his argument. When a rabbi and his students finish studying
a tractate of the Talmud, they celebrate with a se'udat-mitzvah (also called a se'udatsiyum, banquet of completion, i.e., graduation). The Fast of the Firstborn, expressing
gratitude for the saving of Israel's firstborn sons from the tenth plague, has been
prescribed for the day before Pesach, Nisan 14, at least since Mishnaic times. When it is
necessary to eat a se'udat-mitzvah, this takes precedence over a fast.
" But, Shulam reasons, and if the si'udat siyum custom applied in the first century
to the completing of any course of study, then Yeshua might have arranged to have
himself and his talmidim [students, disciples] finish reading a book of the Tanakh on
Nisan 14. Or, since Yeshua knew he was going to die, he may have regarded it as
appropriate to complete his disciples earthly course of study with a BANQUET. This
solution would also resolve the perceived conflict between Yochanan [John] and the
Synoptic Gospels over the timing of the Last Supper" JNT, p.77).
[Note: the translation in The Jewish New Testament has made a serious error by rendering
as matzah for what should have been bread, even Mt 26:23, in the occurrence in the
context of the Lords Last Supper.]
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Jn 19:14 eve of the Pesach

This chronologically important verse tells about the date and time of Pilates
sentencing. [See above for the term preparation]
Jn 19:14 Now it was eve of the Pesach sometime in the sixth hour
( )
Eve of the Pesach day, not of the Pesach Fetival
sixth hour-period as on a sundial; not six on the clock.
sometime in sixth hour, not about sixth hour as if somewhere
imprecisely btw 5th to 7th hour.]
Here Pesach is NOT Pesach Festival (=Matzah Festival) (by the narrative
context, not with Gk. paraskeu being anarthrous). The setting cannot be in
the eve of the Pesach Festival nor eve of Pesach Week, which is rather
an imprecise term unclear on whether Pesach day of Abib 14 is included
or not. Also importantly not to be confused with use of the same phrase Erev
Pesach as well as the word Pesach (of the festival) as used in rabbinic Judaism
parlance. With them the feast falls on Nisan 15 (day of Pesach) as it is taken to
refer to preparation of 7 (8) days of the Festival which are called Pesach I to VII
(VIII).]
eve of the Pesach [Heb. Erev Pesach]

This important verse is very important because it flatly tells that the Lords Last
Supper could not be the Pesach meal. Compare Jn 13:1 (Last Supper) before the
Festival of the Pesach.
Gk paraskeu (preparation) is used as metonymic of day of preparation (i.e.,
eve the day before). It usually refers to the day of preparation specifically for
shabbat (as the day before sabbath as in customary expression).
In a single instance, however, here in Jn 19:14, the context tells that it is not
preparation for shabbat day in the Pesach season (Jn 19:31), nor about preparing
the Festival as such (along with interchangeable expressions, Pesach Festival and
Festival of the Matzah (unleavened breads), but preparation for the Pesach
sacrifice and meal. IRENT renders it here as eve (instead of preparation) to keep
differentiated and help avoid automatic association of preparation with
preparation for sabbath, as simply preparation day = eve it is.]
Pilates sentencing was on the same day of His crucifixion (on the day of Pesach)
and moreover they are forced to opt for reading sixth hour as 6 a.m. instead of
noon time so as not to become contradictory to the Synoptic timing, while
remaining contradictory to the Synoptic dating. [See word study on festival, feast
esp. with different Hebrew words in WB #1 Words, Words, and Words of IRENT
Vol. III Supplement.]
Abib 13
Before coming of the Pesach Festival (Jn 13:1); [= Last Supper]; Arrest
at Gethsemane.
Eve of Pesach day (Jn 19:14); [= Day of His Trial]
Abib 14
afternoon
Pesach Day the lamb to be slaughtered Preparation day for High

Shabbat (Jn 19:31); [= Day of His Crucifixion]
Abib 12
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Abib 14
evening
Abib 15
Pesach meal for Yehudim. Yeshua being entombed.
High Shabbat of the Festival of the Matzah; day 7 of the lunar week.
[Resurrection in the dawn (in 4th watch of night = last part of the Abib
Abib 16
16] Wave Sheaf offering
Risen Lord to the women and the disciples (with Thomas absent)
Abib 17
The Festival of the Matzah: 7-day (Abib 15 21) with its 1st and last 7th days as
special days. The Festival of Pesach (Jn 13:1): the entire 8-day season; unleavened
breads to be eaten.
Examples of English translations:

1 /preparation for the Pesach;
2 /Day of Preparation of the Passover Festival AUV; /the day of the Preparation
of the Passover NIV2011, TNIV;
3 /the day before the Passover GNB; /the day before Passover CEV;
4 /x: Preparation day in Passover Week NIrV; /x: Preparation day of Passover
week ERV; /x: the day of Preparation of Passover week NIV-old;
A. T. Robertson (1922) [Southern Baptist scholar; not John Arthur T. Robertson,
Anglican Bishop], A Harmony of the Gospels
p. 393 Gutenberg online Ed
p. 279 print edition
Note: Cross-out for wrong info; editorial notes in purple ARJ
11. Did Christ eat the Passover meal?
(3). Testimony of John
(d) John 19:14, "Now it was the Preparation of the Passover." This is claimed to mean
the day preceding the Passover festival. Hence Christ was crucified on the 14th Nisan,
in opposition to the Synoptics (- what do they say?). The afternoon before the Passover
was used as a preparation, but it was not technically so called. This phrase
"Preparation" was really the name of a day in the week, the day before the Sabbath,
our Friday. We are not left to conjecture about this question. [Completely misguided!]
The Evangelists all use it in this sense alone. Matthew uses it for Friday (Mt 27:62),
Mark expressly says that the Preparation was the day before the Sabbath (Mk 15:42),
Luke says that it was the day of the Preparation and the Sabbath drew on (Lk 23:54),
and John himself so uses the word in two other passages (19:31, 42), in both of which
haste is exercised on the Preparation, because the Sabbath was at hand. The New
Testament usage is conclusive, therefore, on this point. This, then, was the Friday of
Passover week [this vocabulary doesnt mean anything.] And this agrees with the
Synoptics. Besides, the term "Preparation" has long been the regular name for Friday
in the Greek language, caused by the New Testament usage. [it is caused by the church
adopting Jewish calendar practice; not by the N.T. usage] It is so in the Modern Greek
today. It was the Sabbath eve, just as the Germans have Sonnabend for Sunday eve,
i.e., Saturday afternoon. [Etymologically derived from the wrong understanding of the
Bible word and expressions.] So this passage also becomes a positive argument for
the agreement between John and the Synoptics [on what point?]. [folk etymology;
anachronism]
98 | P a g e
Jn 19:31 High Shabbat

the day of that shabbat was high [shabbat]
First and last days of the week-long festival are special (high, great, important). The
first day of the Festival of the Matzah is known as high shabbat [Shabbat haGadol in
Heb.], since it is shabbat (day 7 of the lunar week).
[Not because it was a double-sabbath (shabbat happened to fall on the first day of the
Festival at that time), nor shabbat was the one falling in the middle of the festival, but
because the first day of the festival is set in the biblical calendar on the 15th, which is
always day 7 of the lunar week, i.e. shabbat. Note that the numbered days of the lunar
week (in the Scripture) does not correspond to the named days of the solar week (as in
Gregorian, and even rabbinic Jewish calendars). In short, Day 7 of the lunar week is
unrelated to Saturday.
seasons
Hebrew word moed means appointed (times) often translated as seasons festivals (/feast
KJV).
N.T. evening
The word evening in English is used in different sense (incl. as afternoon in
Southern American accent). A common Gk. word opsios in GNT is translated as
evening (but in NWT late in the afternoon Mt 27:57; //Mk 15:42). (Related to opse
Mk 11:19; 13:35; Mt 28:1). Cf. hespera (Lk 24:29; Act 4:3; 28:23)
O.T. evening; in the evening; between two setting-times; /x: between
the two evenings
Heb. layelah H3915 night;
Heb. erev H6153 (evening which is not used to signify the beginning of a new day
as in the Jewish calendation); Gen 1:5
Heb. ba erev in the mid-afternoon (toward evening), not in the evening as usually
translated.
Lev 23:27 "Also on the tenth day of this seventh month

there shall be a day of atonement . . ."
Lev 23:32 "It is to be a sabbath of complete rest to you,
and you shall humble your souls;
On the ninth of the month ba ere,
from evening (mere) until evening (ad ere),
you shall keep your sabbath resta."
1Ch 23:30 thanking in the morning (babbqer)

and praising YHWH likewise lre).
[note: it is not sabbath keeping of the weekly sabbath, which is for daytime period only in the
biblical lunar calendar.
a
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Exo 12:18
In the first month,

from the fourteenth day of the month ba erev, a
you are to eat unleavened bread b
until the twenty-first dayc of the month ba erev.
Exo 16:6
ba erev you will know

that it was the LORD who brought you out of Egypt,
Exo 16:12b
between the two setting-times you will have meat to eat,

and in the morn you will be filled the bread
Exo 16:13
it came to pass that ba erev quail came up and covered the camp,
and in the morning dew lay around the camp;
Exo 23:15
You shall keep the Festival of the Unleavened Breads.

As I commanded you,
you shall eat unleavened bread for seven days
at the appointed time in the month of Abib,
Lev 23:6
Then on the fifteenth day of the same month

there is the Festival of the unleavened breads to YHWH.
For seven days
you shall eat unleavened bread
But you must present an offering made by fire to YHWH
seven days.
On the seventh day there will be a holy convention.
No sort of laborious work may you do.
Lev 23:8
Deu 16:4 --""For seven days

no leaven shall be seen with you in all your territory,
and none of the flesh
which you sacrifice ba ere of the first day d
shall remain overnight until morning.
Deu 16:6 --"at the place that the LORD your God will choose,
there you shall sacrifice the passover
ba areb as the going downe of the sun
at the time you came out of Egypt.
Deu 16:8
For six days
you are to eat unleavened bread;
on the seventh day
there is to be a festive assemblyf for YHWH your God;
you are not to do any kind of work.
1Kg 22:35
the battle became heavy throughout that day

and the king ~~ ba ere he died.
[from the evening vs. in the evening; vs. in the late afternoon.] [It signifies ending of the
daytime, not of the date Abib 14 as is understood as the ending of Nisan 14 by the Jewish reckoning.]
b
[eat not that eat in the late afternoon; eating itself is as evening meal.]
c
[excl. the evening of the 21st day?]
d
i.e. Abib 14; [ba ere = mid-afternoon = syn. of ben ha arbayim (between the two setting-times)].
[first day = first (or beginning) day for the unleavened breads, not first day of the Matzah Festival.
Cf. Mt 26:17 //Mk 14:12.]
e
as the going down [H935] [from the midday; not at sunset], /x: at the going down ~;
f
/festive assembly CJB; /assembly NET, NIV duo; /solemn assembly most; /x: closing festival to
ISR; /xxx: holiday MSG; /eksodion heort LXX; (cf. holy convention LXX klt hagia)
a
100 | P a g e
OT texts where Heb. ere means (late) afternoon, not in the evening:
"And he made his camels to kneel down without the city by a well of water at the
time of ereb, even the time that the women go out to draw water" (Gen 24:11).
/toward evening NIV!; /x: at the time of evening KJV; /x: at evening - HCSB;
/it was in the evening NET; /
"And the Philistine [champion] came forward morning and ha areb, and took his
stand forty days" (1Sam 17:4-16).
"Prepare for battle against her; arise, and let us go up at noon. Woe unto us! for
the day goes down, for the shadows of areb grow long" (Jer 6:4).
Deu 16:6 as the *going down of the sun [not at the going down of the sun or
sunset]
Exo 17:12 until going down of the sun
Jos 10:27 at the time of the going down of the sun /x: when evening came
ISV; /x: at the sunset NET; /
Jos 8:29 as soon as the sun was going down /x: at sunset NASB, NET, etc.
*between the two setting-times (x 11)

Heb. word arbayim (dual), two setting-times (not evenings, nor twilights), is only as in
the phrase, ben haArbayim. The meaning of this Hebrew phrase has been controversial
through the millennia. Firstly, it should be rather literally taken as between the two
setting-times between two setting-times of the sun from its height at mid-day to
sunset. Thus, it is not between the two evenings, nor in the afternoon as it is often
translated. It is not dusk (twilight of early evening) nor sunset.
/between the setting-times Fox (See Fn Exo 12;6);
/x: between the two evenings (problem of evenings one evening the day and the evening
on the next day);
Exo 12:6; Num 9:3, 5, 11; [time of slaughtering the Passover sacrifice]
Exo 30:8; [Aaron sets up lamps; the Altar of Incense; at the afternoon Minkh prayer (>
evening) time.]
Exo 29:39, 41; Num 28:4; 8; [for daily offerings, morning and evening the second lamb
offered
Exo 16:12 between the two setting-times you will eat meat [/x: during evening NET]
Cf. give you meat to eat ba erev, and bread to full in the morning (Exo 16:8);
ba erev the QUAILS came up, and covered the camp. (Exo 16:13)]a
Lev 23:5 In the first month,
on the fourteeth day of the mounth, between the two setting-times
Conclusion: the adverbial phrase ba ereb and ben haArbayim are

synonymous for the midafternoon the time for the afternoon Minkh prayer,
the time for evening sacrifices (not after sunset), the time the lamp-stand in the Temple
was lit, and the time the incense was offered. It is the mid-afternoon, when the Pesach
lamb was to be sacrifice. It is the time when Yeshua died on the Cross in the third hour
(Mk 15:34; //Mk 27:46).
Cf. www.triumphpro.com/quail-exo-16.htm
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Phrase Examples:
Until evening Jos 10:25; Jud 19:9; 1Sa 14:24; 30:17
Morning and evening - 1 Sa 17:37;
morning and evening sacrifice - Ezk 9;4,5
evening scarifies - Ezk 3:3
www.hope-of-israel.org/2evens.htm Ben Ha Arbayim -- "Between the Two Evenings"
-- Just What Does This REALLY Mean?
A few scattered arguments are found there. Arguments are confusing because of his use of
Jewish calendar of sunset-to-sunset day.
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Examining time indicators and terms in the Biblical Passages

Listed below are some verses in the Gospels which deserve further scrutiny for they
serve as important time indicators in the Passion narrative.
Lords Last Supper vs. Pesach meal

Mt 26:17; //Mk 14:12; //Lk 22:7
Mt 27:1; Mk 15:1a, Lk 22:6 in the morning day came
Mt 12:40 three days and three nights; Jonahs sign
Mt 28:1 shabbats (pl.)
Mt 28:1 as the dawn coming in the day one of the week
Mt 26:2; //Mk 14:1 two days later Pesach day to come
Mt 26:17; //Mk 14:12; //Lk 22:7 the [beginning] day for the
unleavened breads (= Abib 14) which is to come up in 2 days later.
Lk 22:1 //Mk 14:1 Festival of the Matzah (Abib 15-21) (called
Pesach [festival season] together with Pesach day itself on Abib
14). Also on the unleavened breads [festival] vs Pesach
Mk 14:14; //Lk 22:8 eat the Pesach (< eat the meals in the
Pesach season = celebrate the Pesach festival season)
Mk sixth hour third hour ninth hour
Mk 16:1 after this shabbat had past
Mk 16:2 at suns rising
Mk 16:9 after having risen
Mt 27:57Now evening having come
Jn 12:1 Six days before the Pesach
Jn 13:1 before the festival of the Pesach
Jn 18:28 eat the Pesach
Jn 19:14 eve of the Pesach day
Jn 19:14 sixth hour
Jn 19:31 High Shabbat
Jn 19:42 shabbat preparation day
Jn 20:19 evening that same day, after the day one of the week
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Veil of Mishkan torn: Mt 27:51a {//Mk 15:38; //Lk 23:45b}

[Cf. Heb 10:20]
The veil of the Mishkan torn [30 CE. www.etsjets.org/files/JETS-PDFs/48/48-2/48-2pp301-316_JETS.pdf 5Robert Plummer, Something Awry in The Temple? The Rending of
the Temple Veil and Early Jewish Sources That Report Unusual Phenomena in the Temple
Around AD 30 JETS 48/2 (June 2005) 30116]
on the third day three days later after three days in three days:
These expressions, in addition to the Matthean phrase three days and three nights,
present a thorny problem which the Friday crucifixion scenario and the unbiblical
Wednesday crucifixion (with Saturday evening resurrection) could answer clearly. The
counting should be with the first day on Abib 14. Only the biblical lunar calendar for the
last three days of the Passion Week can show the proper sense in a straightforward manner,
each expression in its timeframe context.
t trit hmera
I will shall be raised up on the third day
Mt 16:21; 17:23; 20:19; Lk 9:22; 18:33; 24:7, 46;
(Mk 9:31; 10:34 only in mss)
meta treis hmeras
put to death. And after three days I shall be raised up
Mk 8:31; 9:31, and 10:34.
This Markan expression carries a different sense, that is, after suffering and
death, not being dead three days, as the proponents of a Wednesday
crucifixion + Saturday evening resurrection ardently claim of his being dead for
a little longer than 72 hours, which they claim to be required for legally
authenticated death!]
He said, he will be raised up after three days

Mt 27:63
Rebuild the Temple in three daysa

(Gk. en) Mt 27:40; Mk 15:29; Jn 2:19, 20
(Gk. en); (Gk. dia) Mt 26:61; Mk 14:58.
[Cf. A strange way of interval counting in WNT translation: after two days for META TREIS
HMERAS Mt 27:63; Mk 8:31; but in three days in Mk 9:31.]
The English phrase in three days is ambiguous and does not have same sense in the biblical
narrative. Cf. http://english.stackexchange.com/questions/95697/within-and-in-when-referringto-time
a
106 | P a g e
Mt 28:1 after Sabbaths (pl.); after Shabbat

[/after the week; /after the sabbath was over; /after Sabbaths were over; /late on the sabbath;
/late on the week. IRENT after Shabbat]
The Greek phrase (opse de sabbattn) only once here in Mt 28:1 (not in the
parallel pericope of the Empty Tomb in other three Gospels), but seems to
correspond to the statement in Mk 16:1 when the Sabbath was over.
The anarthrous plural Gk word does not refer to the two sabbaths. Plural
Sabbaths also used in the sense of week, as in the day one of the week.
The word in the text is usually treated as a singular and renders as after the Sabbath as
many translation render (NKJV, NET, HCSB, ESV, NRSV, NIV trio, NASB); after the
sabbath (RSV, NRSV, NWT). Same is said of rendering such as the sabbath having
passed (Wuest), the Sabbath day was now over (NIrV), the Sabbath was over (CEV),
when the Sabbath was over (PNT), the day after the Sabbath day was ~ (ERV), at the
close of the sabbath (Mft), and as the Sabbath day ended (AUV). [For the examples of
Sabbath in plural vs. singular, see Mt 12:1-2, 5.]
The Greek conjunction tells that this phrase begins a new topic, that is, it does not belong
to the end of the last verse of the preceding chapter (27:66) as some tries to read.
Nor the Gk phrase means late on the sabbath day (ASV); late on the Sabbath
day (UPDV); late on the Sabbath (BBE, MRC); late on sabbath (Darby), late
in the sabbaths (LITV); or late in the week (MKJV), in the end of the sabbath
(Geneva), in the later ende of the Sabboth day (sic Bishops). Other wrong
rendering at the end of sabbath (KJV), on the eve of the sabbaths (YLT) and
it is the evening of the sabbaths (CLV). These are frivolous rendering - after the
day of worship (GW) and Early on Sunday morning (NLT). Some takes these
translations to claim that But before Saturday night (the weekly sabbath) was
complete HE ROSE ON THE SABBATH! (with a Wednesday crucifixion
scenario).
Nor can it mean after two sabbaths (an eisegesis to prove their faulty
interpretation) as if there can be more than one Sabbath day in a week. This is what
the Wednesday crucifixion scenario had to fall back, to justify the timeline they
have come up. [Neither the idea of double sabbath in the Passion week that two
Sabbaths happened to fall on the same day on that year a claim by the proponents of the
traditional Friday crucifixion scenario.]
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Such a wrong idea of two Sabbaths consecutive in the Passion week came up to
serve their misunderstanding of chronology and calendars. They claim that there are
two Sabbaths of different kind in the week-long festivals
(1) annual festival Shabbat (Nisan 15 Exo 12:16; Lev 23:7; Num 28:16-18 15th
of Nisan; in CE 30), and
(2) weekly Shabbat (Nisan 16).
Mt 27:62
the next day (i.e. the day after the crucifixion) which was after the
Preparation in other words, the crucifixion was on the preparation day. Here
preparation means shabbat preparation (not preparation of the Festival per se; nor
preparation of Pesach sacrifice and meal. Cf. eve of the Pesach in Jn 19:14) And
the First day of the Festival of the Matzah falls always on the Day 7 of the lunar
week, also because simply the date Abib 8, 15, 22 and 29 are sabbath days in the
Biblical calendar.
Again, it should be emphasized that there is only one kind of Shabbat day on the
day 7 of the lunar week one Shabbat day in a week. The 7-day long festivals have
its first day set on the day 7, hence called High Shabbat one and same Shabbat,
not another Shabbat in that week.
Mt 28:1 as the dawn coming on in the day one of the week

[See also Appendix in G-Mt for IRENT]
This Mt 28:1 is an important example for the setting of time for the term
dawn:
as the dawn coming in the Day one of the (lunar) week (IRENT
rendering).
[KJV translation as it began to dawn toward the first day of the week is
misleading. It wrongly suggests the first day was to come at dawn (with date
changing in the Biblical calendar, but remaining same in Jewish and Roman
calendars. Cf. ISR literal rendering, toward dawn on the first day of the
week is acceptable.]
Here it refers to the dawn period of the day one of the lunar week in its
waning part, not to the dawning/beginning part of the first day of the (solar)
week (Sunday in the Friday Crucifixion scenario). After the Resurrection
in the dawn of the first day; soon the 2nd day of the week comes with
morning break. It was when the risen Lord appeared to the rest of His
disciples after shown to a group of women (Sunday). In the RBC
(Recovered Biblical Calendar), the Resurrection was Abib 16 (= Day one of
the lunar week = on the third day after the Crucifixion on Abib 14); the
morning for His disciples to see the Risen Lord was on Abib 17 (Day 2 of
the lunar week).
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Mk 16:1 after this sabbath had past

The women group bought spices not just after the sabbath or after the sabbath
was over which was for the daytime period, now evening has come.
Reading with the Biblical Lunar calendar, it was after this shabbat had past,
referring to the day 7 High Shabbat. And now it was on the day one of the
lunar week. It was only after daytime, evening, early night and late night had
past, they set out to the tomb in the dawn.
Mk 16:2 with the sun about to rise in the east; at suns rising
anateilantos tou hliou the sun was about to rise
with the sun about to rise in the east \anateilantos tou hliou; (>VPAA-GMS >anatell)
(? Absolute genitive like Jn 13:2) The exact same phrase is seen in Mt 13:6 (hliou de
anateilantos ekaumatisth of suns rising it was scorched cf. //Mk 4:6 hote aneteilen ho
hlios ekaumatisth when the sun rose up, it was scorched.); [a time-marker of their arrival at
the tomb. Cf. Jn 20:1c Mariam the Magdalene is coming early, still dark,] (of suns
rising/having risen; x: having risen up giving a wrong picture of the sun high up); (Cf. Lk
24:1b; Jn 20:1c);/[all these time-markers in the Gospel has no hint of the resurrection itself
(which was not observed by humans) was anytime earlier than the dawn itself Cf. Wednesday
crucifixion scenario with Saturday-evening resurrection by Torrey, etc.] /as the sun was
about to rise ARJ; /> at the rising of the sun KJV+;
Mk 16:9 after having risen
Syntax issue anastas de pri prt sabbatou ephan prton Maria t

Magdaln
16:9
Now after having risen [to Life] in the dawn on the first day after Shabbat,
Yeshua appeared first to Mariam the Magdalene,
[The syntax of the verse (9a & 9b) and how it affects translation and
interpretation on the time of His crucifixion confusingly so when the narrative is
followed with Gregorian calendar, instead of Biblical Lunar calendar.
AT Robertson in Word Pictures argued that the phrase pri prt sabbatou
could conceivably be construed with ephan.]
1 (resurrection early morning of Sunday): (Cf. = in the dawn at the end of
1st day of the lunar week in the Biblical Lunar Calendar.)
/Now when He rose early on the first day of the week,
He appeared first to Mary Magdalene, - most;
2 (resurrection time left undetermined, but leaves room to much earlier time
the ardent proponents of Wednesday crucifixion scenario have it in
the afternoon, not dawn.)
/After having risen, He appeared first to Mary Magdalene,
early (in the morning) on the first day of the week.
/After rising from the dead, Jesus appeared early on Sunday
morning to Mary Magdalene MSG
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/>Early on the first day of the week, after he arose, he appeared

first to Mary Magdalene NET
Compare the syntax in Mt 28:1

Mt 28:1

After
but
,
of-Sabbaths [pl.],
to-the-[day]
lighting-up
one
of-Sabbaths,
into
came
Mary
the
Magdalene
and the
other
Mary
Here the phrase opse de sabbatn stands by itself in the beginning, but it is a
prepositional phrase with a conjunctional de in the middle. In contrast, anastas
de in Mk 16:9 is a clause - a dative verbal participial clause. [Cf. the syntax of
1Co 11:32 for the expression chrinomenoi de hupo tou kuriou being judged by
the Lord]
Most confusion is the result of misunderstanding the expression day one of the
week as Sunday. The resurrection was in the dawn at the end of Abib 16 which
was 1st day of the lunar week. The morning for the next day, Abib 17, is to break
soon. It was not early on the first day (NET), but in the dawn, which is the last
part of the night in fourth watch (pre-dawn watch) of night.
Taking this phrase connected to v. 9c, a Wednesday crucifixion and Saturday
evening resurrection scenario insists that early means right after sunset at the
beginning of a new day by rabbinic Jewish calendar reckoning which was not
present in the first century CE.
[Note:]
1. The verse Mk 16:2 tells about the womens visit to the empty tomb
already. It was early morning when Mary Magdalene went to the tomb and
encounters Yeshua already risen, also in Jn 20:1ff.
2. The phrase having risen occurs only here in the Marks long ending;
no parallel in the Gospels. Some take anastas as an independent time
clause in itself disconnecting from the subsequent time phrase.
3. Nowhere else the time of His resurrection has been stated; it reflects the
reality that the resurrection per se was not eye-witnessed. Only the empty
tomb was. (Is there any extra biblical source or extracanonical source to
tell what time was the resurrection itself?)
4. Placement of a comma either before or after the phrase early on the first
day of the week is simply a translators idea and by itself cannot give a
clue about what day and what time the crucifixion should have been on
Wednesday, Thursday, or Friday evening or dawn. As to the exact time
He appeared to Mary (other than early in the day one of the week) is not
specified here; it just says (in G-John) that He appeared first to Mary.
However, the fact that His resurrection was none other than in the dawn is
well evidenced through the rest of the narratives in all Gospels.
[Note: Such strange questions to the Wednesday crucifixion scenario with the
resurrection in the late afternoon from wrong interpretation of Mt 12:40 phrase
(see in the different entity) in the heart of the earth three days and three nights
as being buried in the ground for full 72 hours. If he was risen in the late
afternoon, where would He be waiting out until He make Himself to show in the
110 | P a g e
morning to the disciples?! [Or could the time for the dramatic scene of visiting
the empty tomb be in the evening of Saturday, the time the Jewish day would
dawn?]
Mt 27:1; Mk 15:1a, Lk 22:6 in the morning day came
The time for the final Sanhedrin v. Yeshua is clearly stated in these text to be in the morning,
after which Yeshua was brought to Pilate. Most commentators simply ignore the plain biblical
statement.
The Trial and the Crucifixion cannot be on the same date. [See More than one day chronology
after Eugen Ruckstuhl.]
In the flow of the events in the timeline, Mt 26:5-67 and Mk 14:53-65 Sanhedrin v. Yeshua
should belong to Mt 27:1 and Mk 15:1, respectively, keeping them in harmony with Lk 22:6671.
Mt 27:57 Now evening having come

Mt 27:57 Now evening having come /~ having arrived; \opsias (de) genomens (also in8:16;
14:15; 14:23; 16:2; 20:8; 26:20) [that is, the sun has set. Still Abib 14.] [cf. Nisan 15, the new day
(High Shabbat) begun as in Rabbinic Jewish reckoning. the High Shabbat yet to come next
morning. See Jn 19:38 for exegesis of Deu 21:23]
It is not evening was approaching, or evening approached (NIV trio), not late in the afternoon
(NWT).
Not to be confused Hebrew expression between the two setting-times (commonly translated as
between the evenings).
Lk 22:14 had desired to eat ~ this Pesach

Much I had desired to eat with yo this Pesach [coming up]
Most misinterpret the Pesach to eat to refer to the very Last supper Yeshua was having with His
disciples (on Abib 12 evening with an alternative of Nisan 14 to fit the common Holy Week
timeline), when the whole context of narrative in all four Gospels indicates that is the Pesach
which was to come in a few days [Abib 14].
Pesach in G-Jn
Pesach in G-Jn 9 verses
as metonymic of the Festival of the Pesach: 2:13, (23); 6:4; 11:55; 18:39;
before the Festival of the Pesach: 13:1; [The exact expression in the phrase of the
Festival of the Pesach in N.T. occurs here and only one other place in Lk 2:41.]
before the Pesach: 12:1
eve of the Pesach day 19:14 and
in the idiom in to eat for the festival of Pesach season (festive meals): 18:28;
111 | P a g e
Cf. Lk 22:1 Now The Festival of the Unleavened Bread was nearing, which is simply called Pesach.
The Pesach season, which covers the entire 8-day period, consisting (1) of Abib 14 Pesach Day (for
the Pesach lamb sacrifice in the afternoon and for the Pesach meal in the evening) as well as (2) of
Abib 15 to 21 for a seven-day long period of the Festival of the Matzah (a Synoptic Hebrew phrase)
(//Mk 14:1).]
Jn 12:1 Six days before the Passover

Jn 12:1 six days before the [Festival of] Pesach
ho oun Isous pro hex hmern tou Pascha
Yeshua, then, six days before the [Festival of] Pesach, ...
This verse opens up the beginning of the Passion narrative proper. This is the
third and last Pesach in Yeshuas public ministry of two and half years (with
total of three Pesach) Jn 11:55 and 12:1 (CE 30). [Note: The duration of His
ministry and the year of His Crucifixion are the issues of chronology, whereas
the day is an issue of timeline.]
Since Abib 8 was Day 7 of the lunar week, the journey back to Bethany could
not occur on that lunar shabbat day. To arrive at Abib 9 for the date of Yeshuas
arrival at Bethany, counting back needs to be from Abib 15 (the day before
shabbat) in the Pesach season, not the Pesach Day of Abib 14.
Some (using a rabbinic Jewish calendar with solar sabbath = Saturday) propose
to count back from Pesach Day (Nisan 14), thus to arrive at Nisan 8, which
then results in different timelines of events leading to the Crucifixion.
Jn 13:1 before the Festival of the Passover

This verse opens up the Johannine account of the Lords Last Meal:
Jn 13:1
pro de ts heorts tou pascha eids ho Isous hoti

Then, before the Festival of the Pesach, Yeshua knowing that
Before [coming of] the Festival of the Pesach is simply before the
Festival meaning before coming of the Festival, not on the day
before the Festival (which puts it on the day of Pesach memorial service).
The actual date setting this refers is the day (Abib 12) before Abib 13 of
the Trial and Pilates sentencing Jn 19:14) [which is eve of Abib 14 (eve
of Pesach day).]
[This verse unambiguously tells that the Lords Last Supper (which is narrated
from 13:2 on) cannot be the Pesach meal as such. That was to be taken in 2 days
on Abib 14 /Nisan 15 evening (= the precursor of Seder ritual of the rabbinic
Judaism) by Yehudim, when Yeshua was as the Pesach lamb scarified on the
cross. Note also that the nature of meal is incompatible with the Pesach meal 112 | P a g e
the text does use of the word artos (common bread), not azuma (unleavened
bread), in the Synoptic accounts of the Last Supper. In addition, the absence of
lamb to be eaten on the table is significant as Yeshua Himself was our Pesach
sacrifice. It is the reason why Yeshua could not have died other than on Pesach
day.]; /the Festival of the Passover NRSV; /> the feast of the Passover
KJV; /the Feast of the Passover NKJV;
[Note: The use of wafer of unleavened bread used in Eucharist for church
liturgy as practiced in Christian religions is a result from conflation of the Last
Supper with eating unleavened breads (for the Festival of the Matzah).]
Jn 20:19 evening on the very same day, the Day one of the week
[a week later],
Jn 20:19-25; [on Abib 23, on the Day one of the lunar week a week later after the
Resurrection on Abib 16 at dawn.]
Strange it may sound, in the biblical lunar calendar this cannot be on the same
Day one of the week, the day of Resurrection) which was just past. If reckoned
with a Jewish or Roman calendar the day remains same (as Sunday) on the
date same as the resurrection.
ouss (oun) opsias t hmera ekein; /on that first day of the week

[]
Being
t=
of-evening to-the

day
that
[]
to-the
[day] one
{the}
of-week,
a=
of-the
doors
having-been-locked
[]
where
the
disciples
{gathered-together}
were
20:19 evening on the very day [a week later], the day one of the lunar week Gk.
ouss (oun) opsias t hmera ekein t mia [tn] sabbatn;
a week later Its now Abib 23. [Note: earlier, His resurrection was at dawn, the last
waning part of Abib 16 (the first day of the week = 20:1). Here, if we read it as the first
day of the solar week (in Jewish or Roman calendar), the time setting would still be on
the same day of the Resurrection.]
shabbats (pl.) = week

[the day one of the week is of the lunar week and does not correspond to Sunday, the first
day of the Gregorian solar week. Abib 16 the day one of the lunar week was for the Resurrection
at dawn and the risen Lord showed Himself to the women in the morning of Abib 17 (Day 2 of
the lunar week).]
[The Greek phrase here in harmony with expressions in the Synoptic tells us the time setting of
the narrative when the Lord was with the disciples was the same day one of the lunar week but
a week later.]
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Jn 19:42 shabbat-preparation day

since it was the shabbat-preparation day of the Yehudim (> Judeans, Jews)
\ ; [The time is late evening of Abib 14;
(not late afternoon, since it was already evening for them to have approached Pilate Mt 27:57; //Mk 15:42). The High Shabbat of next day Abib 15 was to come at sunrise.]
[The word preparation (day) is usually (day of) preparation for shabbat, that is, day
6 of the lunar week. The Pesach day (Abib 14) is the preparation day for the (High)
shabbat of Abib 15. Cf. Eve of Pesach Jn 19:14]
Mt 12:40 three days and three nights and Jonahs sign

[See Appendix here in this file for a translation of Ch. 2 of Yonah (Jonah) as
well as IRENT translation the verses in G-Mt Ch. 12.]
[See elsewhere in this paper and search 72-hour-in-the-grave theorist.]
It means exactly, clearly, and plainly full three days and nights. This is not
about how long He was buried in the grave to serve as a sign to prove His
messiahship. It is symbolic of a period of His suffering from the bearing the
cross to death and resurrection three full days. The initial endpoint of this
interval is taken by most wrongly fatally so to come up even different scenario
on the day of the crucifixion!
The singular Matthean phrase was what made people to question seriously the
traditional church tradition of the Friday Crucifixion and Sunday Resurrection. A
scenario of Wednesday Crucifixion and Saturday day Resurrection came up. It helped
to show how unfounded the Friday Crucifixion is. However, they put the Resurrection
itself in the late afternoon of the Saturday simply contradicting the Bible.
It was all because of their literal interpretation of the text, they got stuck with an idea
that the full three days and three days (= 72 hours) should be accounted for by taking
it to refer to the period after death, the text being misread. The phrase three days and
three nights in the heart of the earth was read as remaining buried full 72 hours in a
grave.
Fundamentally, the phrase the heart of the earth is an idiom in the sense of the center
of the world which as the City of Yerusalem for the people in that era. The three days
and three nights is for His suffering and death; not about how long He was buried as
if in a grave. That they saw that He had to be precisely buried 72 hours and misinterpret
it as the duration from death to resurrection was the beginning of the idea of
Wednesday Crucifixion (with Saturday-afternoon resurrection) to counter to the
traditional Friday Crucifixion scenario which also erred in the Passion Week timeline
by misreading the narrative with non-biblical Gregorian calendar. Once we get rid of
this false assumption leading misinterpretation, arguments hinged on difference
between inclusive and exclusive counting is unnecessary, whether they are about
114 | P a g e
counting off dates or about duration of a period, as well as how to set the beginning
and the end point of the period under consideration.
This verse is found to be significant in two ways. (1) What is meant and another
is that this has prompted many to come out with questioning the validity of the
traditional scenario of Friday crucifixion with Sunday Resurrection, which by
itself fails to actually explain the notion of a specific duration mentioned by the
Matthean phrase of Mt 12:40 three days and three nights as the way they
interpreted, to have given rise to alternative scenarios such as Wednesday
crucifixion scenario. (2) The Jonahs story is read eisegetically to find support
for their own positions. They are not reading it properly. Jonah was in the
belly of a whale; he was not dead while Yeshua died. The belly of a whale
cannot be symbolic of being dead for Yeshua, buried under the ground.
Several issues are to be resolved, which are all weaved together so that the verse
should give only one true sense:
(1) heart of the earth it does not mean underground being buried.
(2) three days and three nights means just as it says, full three-day time
periods and full three night periods, that is, fully three days (if not precisely
72 hours). The traditional Friday fructification scenario A Hebrew idiomatic
reckoning a portion of day as one day is not applicable for this text.
Boice, John [p. 929] Ch. 153 Jn 12:12-19 When Did Jesus Die?
It is the difficulty of squaring a Friday crucifixion with Christ's prophecy that the Son of
Man shall "be three days and three nights in the heart of the earth" (Matt. 12:40). It is
true that according to Jewish idiom the phrase "three days" does not necessarily mean a
period of seventy-two hours. It can mean merely one whole day plus parts of two others.
But while this observation helps us in dealing with texts that actually say "three days,"
it hardly helps us in dealing with this important prophecy from Matthew. "It is possible
that parts of one day and one night are involved, rather than three full days and three full
nights; nevertheless, three periods of light and three periods of darkness must be
accounted for.
And this, regardless of anything else, is fatal to a Friday crucifixion theory. As one writer
says, "Add to this indictment of Friday the statement of the two disciples on the way to
Emmaus, spoken on the afternoon of Sunday (Luke 24:21), 'Today is the third day since
these things were done,' and the case looks black indeed against Friday. Sunday is not
the third day since Friday." [Ref. Roger Rusk The Day He Died, Christianity Today, 29 Mar 1974,
63]
(3) sign as in so-called Jonahs sign it is not the Sign given by Jonah,
nor a sign for his Messiahship to prove or show that Yeshua was the
prophesied Mashiah. It is a sign of coming Kingdom of God, a symbolism or
typology of His suffering in Jonahs history. The phrase Jonahs sign can
easily mislead. It should properly be a sign as Jonah was. And nowhere in
the text appears the phrase the only sign. The word sign does not mean a
proof a proof of His Messiahship, for example.a
a
It is not the sign of who He was (the Mashiah) on which one hangs on doctrines! A shallow
understanding of the Scripture is shown, as many do similarly, inwww.ucg.org/doctrinal115 | P a g e
During His earthly ministry [with His life-teaching, His suffering, and His
death], what Yeshua did not have in mind is that He should look for a public
acclaim to promote His being the Mashiah the anointed one for the task of
king, priest, and prophet, not to reveal that He is the Mashiah. On the contrary
the Gospels tell us often that that it is should not be divulged until all is
accomplished. A sign is a pointer. Yeshua had shown many signs (often
confused with and erroneously translated as miracle, for which Greek word
means mighty works). He was giving a pointer pointing to the coming of
Gods kingdom reign in and through the person of who He is. The Gospels tells
us that Yeshua was not on proving to others that He was the Mashiah, but what
he did and said by itself was showing He was the very one who was to come as
the Mashiah. The real of His messiahship was shown in the very Pesach-Passion
Week in which the Suffering Servant of Elohim the Son of Elohim laid down
Himself to be the very Pesach lamb at the appointed time of the Elohim to
become the Firstfruit of Resurrection.
The internal timeline of the Passion narrative tells us unambiguously that
He was raised to Life with the crucifixion on Day 1,
He was rested the High Shabbat in the tomb on Day 2, and
He was raised to Life at the end of Day 3 (in the dawn at the close of fourth
watch of night), just as He foretold the disciples on three occasions that He is
to be raised to Life on third day.
Counting days in hours for three days and three nights:
The duration for this period from His taking up the cross in the morning of Abib 14
(Pesach day) to the dawn of Abib 16 is
The phrase three days AND three nights it has to be full three days (not precisely
72 hours)!! It cannot be three nights and three days (N 1, D 1, N 2, D 2, N 3, D 3). It
cannot be shorter, e.g. three nights and two days (N 1, D 2, N 2, D 3, N 3).
In whatever way it is interpreted to come up with various crucifixion day scenarios,
most wrongly (as the duration of being buried) or correctly as His suffering with
crucifixion and death, it is not to be something we us to find or to prove the dates of His
crucifixion and resurrection (day of the week, or time). Our task should be to find the
date on the biblical calendar and then to locate the date on a proleptic Gregorian calendar,
to see which day of the solar week it is. It is only feasible when we finally hold in our
hand the biblical lunar calendar. Then, all of time-marker phrases in the PassoverPassion Week narrative can be interpreted by themselves, not by searching for proof
texts. The Scripture comes to us as the vessel of Word of God, because it cannot
contradict itself.
beliefs/son-man-will-be-three-days-and-three-nights-heart-earth/writes: If Jesus were in the

tomb only from late Friday afternoon to early Sunday morning, the sign He gave that He was the
prophesied Messiah was not fulfilled ....
Cf. A presumptive statement by a typical 72-hour-in-the-grave theorist, H. Armstrong: Now, if
Jesus was in the grave only 36 hours, or more or less, then He failed to fulfill the ONLY SIGN
which He said would be given to the generation, proving that He was the Christ the Messiah the
Saviour of the world. quoted by Finch, p.121]
116 | P a g e
Taking it differently by checking how many hours are involved with three day and
three nights. All added up, the duration of interval in the Friday crucifixion scenario
comes far short of 72 hours.
From
Friday 6 p.m. burial
Fri midnight
Sat midnight
To
Fri midnight
Sat midnight
Sunday 6 a.m.
Crucifixion
Thu midnight
Betrayal/Arrest
Death
To Golgotha
hours
6
24
6
hrs
6
6
42
48
30
36
A commentary of mumbo jumbo by Friday crucifixion scenario proponents:

Here is one absurd example of commentary which actually discredits the
Scriptural integrity and validity: claiming that this statement was not the
words of Jesus, but the explanation of Matthew by Barclay who
continues The fact is that Matthew understood wrongly the point
of what Jesus said; and in so doing he added a strange mistake,
for Jesus was not in the heart of the earth for three nights, but
only for two. He was laid in the earth on the night of the Good
Friday and rose in the morning of the first Easter Sunday.
[William Barclay, The Gospel of Matthew, the New Daily Study Bible, p. 58 as
quoted in Wishons the Only Sign Given, pp. 5-6]
Counting a portion of a day as one full day is a common practice many examples can
be found even in O.T., but the phrase three days and three nights concerns the
duration (of how many days), and counting off dates between two endpoints does not
apply here.
E.g. Day 1, 2, and 3 three dates involves three days, but the duration is 2 full days
(of 24-hour day).
In terms of interpretation of the Bible text, this text itself is not what we rely to determine the
time of the crucifixion and resurrection. It should be the other way: the day/date of His
crucifixion and resurrection on hand can make the sense of such expressions clear.
Once it is shown how confusing and conflicting are the arguments from both
sides and once the correct date has been found, we can see how all the things
claimed and explained are found wanting with quite waste of time and effort.
In short, the text proves to be not a time-maker as we thought, for the solution
which is relevant only to the Church liturgy, not biblical truth.
[See a separate file in the Collections #6 for IRENT Supplement III Reviews
on Three Days and Three Nights. It is the review and critiques I have made on
the several published articles on this subject.]
117 | P a g e
IRENT translation of the pertinent text in G-Mt:

12:39
12:40
12:41@
12:42
But in reply he said to them,

An evil and adulterous generation
it keeps on looking for a sign [+ of coming of the Kingdom reign]!
No, no [such] sign shall be given to it
unless it be such sign as Yonah the prophet was:
Indeed, just as Yonah was three days and three nights
in the belly of the whale; {Jon 1:17}
so shall the Son-of-man be three days and three nights
in the very heart of the Land

[+ putting Himself there through His suffering]. {Ezk 38:12; 5:5}
It is the people of Nineveh
who will stand forward at [the time of] the Judgment
against people of this generation
to serve as evidence that will condemn them.
How come?!Because, when Yonah preached to them,
they listened to repent and turned from their sins.
And look, what is here now is greater than Yonah
but you wont respond to!
It is the queen of the South
who will come forward at [the time of] the Judgment
against people of this generation
to serve as evidence that will condemn.
How come? Because she ventured to travel from the ends of the Land
[to Yerushalayim, the heart of the Land] [ v. 40]
all to hear the wisdom from Solomon,
and look, what is here now is greater than Solomon
but you wont listen to.
The text of Jonah Ch. 2

2:1 (1:17) Now YHWH prepared a great fish
to swallow up Yonah,
and Yonah was in the belly the fish [belly /> stomach; /x: bowels YLT;
/x: inward parts NWT]
three days and three nights. [not three days, nor three dates]
2:2
Then Yonah prayed to YHWH his Elohim

from inside the belly of the fish
and said:
Out of my distress I called out to YHWH,
and He answered me.
Out of within the belly of Sheol [Gk. Hades] I cried out for help.
and You heard my cry.
2:3
When You threw me into the depths,

into the heart of the open sea, [/middle NET]
Then the currents engulfed me:
all the breakers and waves You sent they swept over me.
2:4
And I said [to myself],

<I have been driven away from in front of your eyes!
How shall I gaze again upon Your holy Heykal [Gk. naos]?
Waters encircled me clear to [the] soul;
the watery deep itself kept enclosing me.
Seaweeds were wrapped around my neck.
2:5
118 | P a g e
2:6
To the bottoms of [the] mountains I went down.

As for the earth, its bars were upon me forever.
But out of [the] pit
You brought up my life, O YHWH my Elohim.
2:7
When my soul ebbs away within me,

YHWH was the One whom I remembered.
and my prayer came up to You, into Your holy Heykal.
2:8
As for those who are observing the idols of untruth,

they leave their own loving-kindness.
But as for me, with a voice of thanksgiving
I will offer sacrifice to You.
What I have vowed, I will surely keep.
Salvation belongs to YHWH.>
2:9
2:10
Then YHWH spoke to the fish,

and it threw up Yonah onto the dry land.
Significance of Jn 19:14 sixth hour

Jn 19:14 \ [] ; sixth hour {/mss third hour}
The expression 6th hour (more accurately hour-period)a in Jn 19:14 of Pilates sentencing
is a crucial time-marker for the Passion Week timeline.
This stands contrasted to the time-marker (time indicator) in Mk 15:25 of the Crucifixion
beginning about 3rd hour ( 8 to 9 a.m.). This would be incompatible with the time-marker
for Pilates sentencing as sixth hour as long as these two time-marker are interpreted to
belong to same day as on His crucifixion.
[See attachments of the files On Jn 19:14 to this PDF - http://triumphpro.com/john-19sixth-hour.htm http://triumphpro.info/]
With an internal time-marker of sixth hour-period (about 11 a.m. to noon) in Jn 19:14, the
trial with Pilate cannot be placed on the same day of the crucifixion (Abib/Nisan 14).b It has
to be located on the day before, that is, on Abib 13.
Along this line, the text of Jn 19:14 should read it was eve of the Pesach day (not shabbatpreparation of Pesach festival) and it was about sixth hour-period (i.e. near the noon) to
bring us to the correct understanding of the timeline here.
Several conflicting and contradictory interpretations have appeared. c A common
interpretation takes this as 6 a.m. d in order to avoid contradiction with the Synoptics offered
Gk. hora hour is not hour-on-the-clock, but hour-period on a sundial, with a day being divided
into 12 periods (hour-periods). Thus, sixth hour is a period of time 11 a.m. to 12 noon, variable
depending on the season as daylight length varies between 10 to 14 hours (on the clock) in Israel.
b
Hoehner p. 89, describes someones proposal for co-existence two different calendars (with a
day difference) of the Galilean method for Synoptic reckoning used by Jesus, His disciples, and
Pharisees (with biblical reckoning of a day sunrise-to-sunrise) in contrast to the Judean method
for G-Johns reckoning used by Sadducees), thus the two were keeping two Passovers, each a
day apart, in the same place Jerusalem!!]
c
Cf. the Lords Last Supper (a farewell meal of fellowship) which took place before Pesach day
(Jn 18:28).
d
Someone proposes in his ignorance that John must be using the counting hours from midnight
here after Roman reckoning, seeing that on the use of litra by John (as a unit of weight measure
in Jn 12:3 and Jn 19:39). However, in early Julian calendar, though reckoning a day from
a
119 | P a g e
by Friday scenario proponents. They see it by counting hours from midnight (as is the case
in the modern Roman calendar we use). However, all the time-makers in G-Jn for counting
the hour-period in the day time period is from the sunrise no calendar at that time (both
the early Julian Roman as well as Jewish convention) counts from mid-night.
The events of Yeshua vs. Sanhedrin (Lk 22:66) and Yeshua vs. Pilate, then, belong to the
period from morning to midday of Abib/Nisan 13, the day before the Crucifixion. This
makes the Last Supper to be located on the previous day - Abib 12 evening [which
confusingly corresponds to Jewish Nisan 13 evening]. Yeshuas Arrest around midnight
was followed by Yehudim authority vs. Yeshua + Peters denial through the night (cockcrow watch) to the early morning.
[Humphreys (2011), The Mystery of the Last Supper (download), has one observation
correctly that is, the Last Supper cannot be the night before the Crucifixion, but a day
earlier. That way, he allocates a little more than one days span (from midnight arrest till
the morning Crucifixion) to His trial that is, from Wednesday Last Supper Thursday
Trial Friday Crucifixion (p.172). This may be compared with the Biblical Wednesday
scenario present here in Passion Week Chronology in which the sequence is Monday Last
Supper, Tuesday Trial, and Wednesday Crucifixion.
If we were to follow any scenario having the Last Supper the day before the Crucifixion,
these seven events from <His Arrest> to <Trial with Pilate> are cramped in a period of
about 6 hours during night, while a whole daytime before the Last Supper has nothing
allocated other than the preparing an upper room! Whether in the Friday scenario (e.g.
Hoehner, Chronological Aspects p. 92, and in the Thursday scenario (e.g. Boice, Gospel of
John p. 929-32.)
The fact is that it is simply impossible to compress these events and activities within such a
limited time period, expecting a large number of people bearing a physically demanding
schedule (Torrey, Difficulties p. 158).
Once we give up the traditional interpretation of 6th hour-period (during Pilates trial before
sentencing) as 6 a.m., but read it just as 12 oclocka, the narrative can be read smoothly and
uncomplicated with presupposition, we can get out of our exegetical dilemma with
confusion, controversy, contradiction, conflicts and contention from conjectures and
circular logic, with claims and counter-claims. The one thing we cannot allow is to end up
with having Pilates sentencing on in the middle of the Crucifixion on the same day (Abib
14). When we have Pilates trial-and-sentencing completed the day before the crucifixion,
it allows enough time in Abib 13 morning allocated for Sanhedrin activity with only brief
accounts taken place during night time after His arrest at the same time for Peters denials
with formal and final Sanhedrin decision early in the morning before bringing to Pilate.
Copied from EE Jn 19:14 it was about sixth hour {/mss}
[ noon (11:30 a.m. 12:30 p.m.) Abib 13] [Gk. sixth hour (so renders KJV) usually
rendered as noon. [This cannot possibly be on Nisan 14 the day of His crucifixion as
most commentaries take it rendering the Scriptural witness contradictory to each other
when read time-markers shown on the Crucifixion day the Synoptic accounts.] \ []
; [ different interpretations in support of various Crucifixion-Resurrection
dates scenarios twelve oclock midnight (of Nisan 13); 6 a.m. (of Nisan 14); 6 p.m.; or
taking v.l. of third hour-period, etc.)/
1 /the sixth hour LITV, MKJV; /the sixth hour LITV, Murdock, NIV, BBE, ESV,
KJV++; /As to the hour, it was about the sixth - Wuest;
midnight became fixed later, the counting hours is from sunrise for daytime period and sunset
for night period. It is same way in Jewish reckoning. [This contrasts Gregorian calendar: a 12hour period from midnight to noon and another 12-hour period from noon to midnight.]
a
12 p.m. (noon). 12 a.m. (midnight) is untenable for any day in the period.
120 | P a g e
2(noon none makes clear that it cannot be on Abib/Nisan 14, the same day of the
crucifixion): /noon NET, JNT, CEV, GNB, ERV, AMP mg, NLT, ISV, NIrV, NRSV,
TNIV, TCNT, GSNT, MSG; /the sixth hour (twelve o'clock noon) AMP; /midday
Cass, SourceNT; /it was now getting on towards midday PNT; /
3(x: 6 a.m.by a mistaken Roman reckoning): /six in the morning , HCSB, /six o'clock
in the morning WNT, GW; /six oclock in the morning [Note: This was according to
Roman time, but if Jewish time were meant, it would have been 12 noon] - AUV; /
4 (/x: midnight counting hours of night time period from sunset. That Sanhedrin
convened in the morning as plainly stated in Lk 22:66 and the setting of the Pilates trial
as narrated in the Gospels, esp. in G-Jn, do not allow this to be occurring during nighttime): /about sixth hour [midnight] ARJ;
[Note: {/mss} {/} (flimsy textual support. /third hour - CLV, Wesley. (If taken as
9 a.m., it does not solve the dilemma. Another alternative would be suggested is 9 p.m.!);
[A wrong claim found in Companion Bible fn.
(Bullinger www.companionbiblecondensed.com/NT/John..pdf The hours in all the
Gospels are according to Hebrew reckoning: i.e. from sunset to sunset.)]
See IRENT Supplement III- #5 Time, Calendar, chronology for *counting hours Jn 1:39;
4:6; 4:52; 19:14]
http://trimphro.com/john-19-sixth-hour.htm William F. Dankenbring

[Ref. Robertson, A Harmony of the Gospels (1922), pp. 284-7 <12. Hour of the
Crucifixion> in Notes on Special Notes.
www.gutenberg.org/files/36264/36264-h/36264-h.htm in Text format.]
https://ia801006.us.archive.org/1/items/harmonyofgospels00robeuoft/harmonyofgospels00robe
uoft.pdf (scanned image)
www.gospelharmony.vear.info/GospelHarmony.pdf
[This text is very crucial in telling that the trial had to be on the day before the
crucifixion and impossible to be on the day of the crucifixion in the wee hours of the
day. That also means the Last Supper be Monday evening of Abib 12 (= Nisan 13
evening) This way, it allows to reconstruct the timeline of the Passion Week prior to the
crucifixion without need of juggling to make sense out of nonsense. See two attached
file on this subject.]
[On the expression sixth hour = the period of time on-sundial 11 a.m. to noon.a
An hour-period = a period on a sundial with 12 hour-period in a day (light time). /the
sixth hour KJV, and many; /noon some; /xxx: 6 a.m.]
Perplexed by apparent contradiction to Mk 15:25 which tells specifically the crucifixion
began at third hour-period (8 to 9 a.m.), several explanations have been proposed:
Rodney Whitacre (1999), John IVP NT Commentary Series, p. 455
The sixth hour would be noon, which seems to conflict with Marks statement
that Jesus was crucified at the third hour, that is, 9 a.m. (Mk 15:25).
/x: Again there is a division of opinion, with some take the two accounts simply
contradict one another (Robinson 1985:268).
a
[Cf. A sole example of the night period divided by 12 in Roman reckoning is in Act 23:23
(third hour of night).]
121 | P a g e
/x: Perhaps due to a corruption in the text (Alford 1980: 837-98; Barrett
1978:545) or
/x: because both John and Mark cite an hour that has symbolic significance for
them (Barrett 1978; 545. Brown 1994; 1:847).
/x: Others think the imprecision of telling time in the ancient world accounts
for the discrepancy (Augustine In John 117.1; Morris 1971:800-801).
All four Gospels, however, add that Yeshua was brought after Sanhedrin session to
Pilate early in the morning (Mk 15:1 //Mt 27:1; //Lk 22:66 + 23:1; //Jn 18:28) (not late
afternoon or evening), telling that the trial scene cannot be placed even in the period of
fourth watch of night before morning.
William F. Dankenbring (http://triumphpro.info/ ) succinctly and convincing shows in
John 19:14 What Do You Mean About the Sixth Hour?
1.
2.
No one can logically compress all the events of that previous night and morning
the appearance of Christ before Annas, and Caiaphas, and in the morning the full
Sanhedrin, and then Pilate the first time, and then Herod, and then Pilate once again,
the second time all of these before 6 A.M. in the MORNING! That is an utter
rubbish and preposterous nonsense!
According to G-Mark, And it was the THIRD HOUR [9:00 AM], and they
crucified him (Mark 15:25). It should be obvious that the "third hour" comes before
the "sixth hour."
Since Yeshua was already nailed to the stake at the third hour, or 9:00 AM in the morning
according to G-Mk, it is obvious that He could not appear before Pilate at the sixth hour -three hours later on the very same day! IMPOSSIBLE!
Judging from the crucifixion account itself, we see that the "sixth hour" clearly refers to
NOON-TIME! Since Christ was on the cross at the "sixth hour" on the day of His
crucifixion, therefore the "sixth hour" which He made His final appearance before Pilate
had of necessity to be on the PREVIOUS DAY! Since He was crucified on Nisan 14, the
very day the Jews were killing their Passover lambs, and died at the very time in the
afternoon when the Passover lambs were being slain, then the sixth hour when He
appeared before Pilate for final sentencing had to be the "sixth hour" of Nisan 13 the
previous day! This means that the "Last Supper," or final meal Jesus had with His disciples,
also had to be on the previous evening.
Time in G-Jn is always by Jewish reckoning [of time], not a [modern] Roman one. [Jn
1:29, 35, 38-39; 4:3-7, 49-53. See also Mt 20:1-7.] The sixth hour was not by (modern)
Roman reckoning of a day to start at midnight. [Early Julian calendar was same as Jewish
in counting hours from dawn and dusk, which was of Greek origin. This is not to be
confused with reckoning a day to start for a calendar day.]
The "SIXTH HOUR" when Jesus was condemned by Pontius Pilate to be crucified, had
to be about NOON-TIME on NISAN 13, the day before the crucifixion occurred! It could
not have been NOON on Nisan 14, because Jesus was hanging on the cross from 9:00 AM
until 3:00 PM on that day! Therefore, it had to be the previous day, NOON on Nisan 13!!!
The expression "SIXTH HOUR" clearly refers to HIGH NOON! Jesus appeared before
Pontius Pilate for His final sentencing about 12:00 NOON -- in the middle of the day!
Therefore, the "Lord's Supper" had to be the PREVIOUS DAY (day before the Trial) -- at
the END [evening] of Nisan 12 and [before] BEGINNING of Nisan 13 -- not the beginning
of Nisan 14, when He had been judged and sentenced by Pilate, and was in the dungeon,
awaiting His crucifixion early the next morning! [Here, beginning a date means
beginning at sunset as he was following Jewish reckoning]
122 | P a g e
in the very Mishnah that two days were required in all capital cases where a man was
determined to be "guilty", for him to be sentenced. Therefore, since the Sanhedrin found
Jesus guilty early in the morning, soon after sunrise (see Mt 27:1-2, Lk 22:66), they would
not have been able to execute Him until the FOLLOWING DAY!
Therefore, if Jesus Christ was brought before the Sanhedrin on Nisan 14, by Jewish law
itself, His crucifixion could not have occurred until Nisan 15 the next day. But this is
impossible, since the Scripture tell us He was put to death BEFORE the high holy day
the 15th of Nisan arrived (see Jn 18:28; 19:14, 31). Jewish law would have required that
they at least hold Him over to the next day, following their determination of His guilt,
before they could carry out the sentence. But, since He was plainly condemned on a
preparation day BEFORE the high holy day, this requires that His final appearance before
the Sanhedrin be the PREVIOUS DAY on Nisan 13th and that He was condemned by
Pilate on Nisan 13 and executed the next day, on Nisan 14!
https://bible.org/article/time-jesus-death-and-inerrancy-harmonization-plausible various
explanations of Jn 19:14 sixth hour.
Events
Time Indicator
Peters denials
Before the cock-crow watch
Sanhedrin to
Pilate v. Yeshua I
Early in the morning ()
Pilate v. Yeshua II
sentencing
Sometime in the sixth hour
Passages that Support

Mt 26:74-75; Mk 14:72;
Lk 22:60-61; Jn 18:27
Mt 27:1; Mk 15:1; Lk 22:66;
Jn 18:28-29
Jn 19:14
With the Sentencing toward noon (G-Jn)

Crucifixion from 9 a.m. to 3 p.m. (G-Mk, MK) cannot be logically
on the same Abib date;
cannot be on the same Date on Nisan and Gregorian day
unless one is blinded and willing to go beyond the texts
and believes that the contradictory texts are corrupt or inaccurate.
Crucified
third hour
Mk 15:25
Darkness falling
over the land
sixth to ninth hour
Death
ninth hour
Mt 27:45; Mk 15:33;
Lk 23:44 [about ]
M 27:46-50 [about ]
Mk 15:34-37
Absurd claims that Roman time-reckoning was used by G-Jn:
G-Jn John does not use so-called civil Roman time-reckoning from midnight to
midnight: Like all other time-markers in G-Jn, in the case of Yeshuas healing at Jn
4:52 in seventh hour, the setting in the narrative does not allow other than the time
around noon to 1 p.m. not 7 a.m. It needs to be read together with the beginning v. 51
of this segment to clearly follow the narrative. Regardless when a day is reckoned to
start, Jewish or Roman (of early Julian calendar) counting hours always start from dusk
or dawn, unlike our modern convention of counting from middle of night or day.
https://en.wikipedia.org/wiki/Roman_timekeeping#Beginning_of_the_Roman_day
123 | P a g e
It is amazing to see how far people [e.g. Jack Finegan books on Biblical chronology]
can be carried away with their preconceived idea: Someone finds this verse Jn 4:52 as
a proof to claim that John was using a (civil) Roman reckoning method where the
expression seventh hour uttered by a Roman centurions servant. Completely ignored
are other instances of time-markers in the same G-Jn.
Here is a short quote from a web page still adhering the wrong idea Another thing
that makes sense in light of all this, is that in John it is mentioned the "Seventh hour"
(Jn 4:52). Unless it's mistaken, there was no "seventh hour" in New Testament Jewish
time of day, but indeed there is in Roman time of day!
www.workmenforchrist.org/Bible/BC_Jesus_Nets.html <When was Jesus crucified?
(Mark 15:25 and John 19:14) - Explained!>
Summary on sixth hour in the Pesach eve:
The time of Pilate was giving out sentencing, sixth hour-period of Jn 19:14, could
not be logically possible to be on the day of the Crucifixion Abib 14, since G-Mk tells
Yeshua was already on the cross from around 9 a.m. to much confusion for the Friday
crucifixion scenario proponents. The solution for this would not be found unless one
comes to grasp the correct internal timetable in the Passion narratives; it is only
possible with the biblical calendar used in the Bible.
In order to resolve the apparent conflict (Synoptic vs. Johannine data), many opted to
read as sixth hour = 6 a.m. by falling back on the assumption that John was using
an alleged Roman reckoning for this particular verse.
However, (1) by doing so they are simply ignoring all other instances of time-maker,
such as Jn 1:39; 4:6; 4:52. Nowhere G-John shows any example of such a practice.
Moreover, (2) such a method of counting hours from midnight is only in our lateJulian-Gregorian calendar. In the early Julian calendar which was at the time of the
N.T., counting was from sunrise and sunset both Roman as well as Jewish reckoning!
To their chagrin, they hopelessly leave the Synoptic-Johannine contradiction
unresolved, taking one of them in error in the Bible!
The sentencing around 12 noona by Pilate cannot be other than on the eve of Pesach,
that is, Abib 13, the day before the crucifixion. That means, the Last Supper is
logically required to be a day earlier (= Abib 12 eveningb; Day 4 of the week). His
arrest and confrontation to Yehudim in authority were through the night to be followed
by His trial by Pilate.
Grasping clearly this way, it is seen that, after sentencing around the midday, Yeshua
spent the remainder of day and through the night in their custody before they finally
set Him out on the road to Golgotha morning of next day (Abib 14). There the
a
It is not feasible to see it as 12 at mid-night as some entertained. There is no date to

allocate. The biblical scene of trial as narrated by G-John cannot be something possible
during evening to night.
b
The same time period of Abib 12 would be Nisan 13 evening, In Jewish reckoning,
the beginning of their day.
124 | P a g e
crucifixion itself was to begin about 3rd hour ( 8:20 9:30 a.m.) with darkness to
cover the land from sixth hour on Mk 15:25.
Though no obvious break in narrative timeline in the Bible text, but we have to be
cautious with the text we know any verse, paragraph, and chapter break in the text
with apparent uninterrupted progression of events is not integral to the Greek text itself.
125 | P a g e
Biblical Lunar Calendar system:

Passover dates in 30 to 33 CE
Jewish Passover is Nisan 15 with the Sedar for a 7-day festival (for some, 8day). It begins at sunset the day before the Gregorian date. [Jewish Passover is
on Nisan 14/15]
Biblical Pesach is on Abib 14.
Year (CE)
30
31
33
http://jesus-messiah.com/html/passover-dates-26-34ad.html
Full Moon Abib 14
Julian date to midnight
Time of full moon
Passover Abib 15
at sundown of
Apr-6
Thu
22:00
Mar-27
Mon
13:00
Apr-3
Fri
17:00
Apr-6
Mar-27
Apr-3
Note: www.jstor.org/stable/3262201 G. Amadon, Ancient Jewish Calendation (p. 232)

contains some inaccurate data!
This is another example of the first visible crescent method for determining the New
Moon Day of Abib 1]
www.judaismvschristianity.com/Passover_dates.htm
Mar-22 Wed
00:00*
Mar-22 Wed.
20:00
Mar-23 Fri.
05:00
Apr-10 Tue
14:00
First evening of
visible crescent
Mar- 24 Fri
Apr-11 Wed
1st day of Nisan
Mar-25 Sat
Apr-12 Thu
14th day of Nisan@ (Passover)
Apr-7 Fri.
Apr-25 Wed.
Vernal Equinox
Conjunction (Astronomical
New Moon)
Mar-22 Sun.
17:00
Mar-20 Fri 09:00
Apr-17 Fri 21:00**
(Near or first after vernal Equinox)??
Mar-21 Sat.
Apr-19 Sun.
Mar-22 Sun.
Apr-20 Mon.
Apr-4 Sat.
May-3 Sun.
First evening of visible crescent: Gregorian: Midnight to midnight

Nisan date: Beginning at sundown the evening before
* Midnight at the end of the given day

The first three columns were obtained from the U.S. Naval Observatory Astronomical
Applications Department. The pertinent file may be accessed on the Internet at
www.usno.navy.mil/USNO/astronomical-applications/data-services/spring-phenom .
Note. The times of day given in the second and third columns have been adjusted UT +2
for Jerusalem time.
It should also be noted that the first evening of a visible crescent moon (column 4) always
occurs only minutes after sundown, which is at the very beginning of a new day on the
Hebrew calendar. This Hebrew day correlates to the following day on our Gregorian
126 | P a g e
calendar as noted in the chart below (column 5). Column 6 is Passover dates for the given
years.
How the 1st day of Nisan was determined is not explained. Apparently based on
visible crescent method of Jewish calendation. This must be the source of
Friday Crucifixion CE 30 Apr-7-Friday (as Nisan 14).
Abib 14 in 30 CE: Apr-5 Wed or Apr-6 Thu?
Jerusalem 30 CE
(UT+2) Equinox Mar 23 (02:00)
Mar-22-Wed
Mar-23-Thu
Mar-24-Fri
Mar-25-Sat
(New Moon 19:46)

#1
#2
Abib 1*
Abib 2
Abib 1*
Abib 3
Abib 2
Mar-30-Thu
Mar-31-Fri
Apr-1-Sat
Apr-2-Sun
Apr-3-Mon
Apr-4-Tue
Apr-5-Wed
Apr-6-Thu
Apr-7-Fri
Abib 8
Abib 9
Abib-10
Abib-11
Abib-12
Abib-13
Abib-14
Abib-15
Abib-16
Abib 7
Abib 8
Abib 9
Abib-10
Abib-11
Abib-12
Abib-13
Abib-14
Abib-15
Dates after
Jewish Calendar
Nisan 1
@
Nisan 15
Given accurate data on the conjunction available, how differently the New
Moon Day is determined leads a Wednesday or a Thursday scenario.
#1 New Moon Day = the day after the dawn following the conjunction. This
is how the New Moon Day should be determined.
#2 Shown for comparison purpose (as in Thursday crucifixion scenario) is
the attainable and impractical method of sighting first visible crescent.
[www.triumphpro.com/jesus-in-grave-new-truth.htm (Witness #1)]
;
Full Moon on Apr-6 at 21:42 at Jerusalem 30 CE]
www.worldslastchance.com/yahuwahs-calendar/new-moon-day-thedawn-after-conjunction.html New Moon Day: The Dawn After

Conjunction
http://astropixels.com/ephemeris/phasescat/phases0001.html
http://web.archive.org/web/20140909184037/http://eclipse.gsfc.nasa.gov/phase/phases0001.html
www.timeanddate.com/calendar/monthly.html?year=30&month=4&country=34) (w/ incorrect Full
Moon date of Apr-7)

www.fullmoon.info/en/fullmoon-calendar_1900-2050.html
127 | P a g e
30 CE
Jerusalem
Chicago
Dark Moon
Mar-22 (Adar 29)
Mar-21
Full Moon
Apr-6 (Nisan 15)
Apr-6
31 CE
Jerusalem
Chicago
Dark Moon
Mar-12 (Adar 29)
Mar-11
Full Moon
Mar-27 (Nisan 15)
Mar-27
Another example of a Thursday crucifixion proponent:

Roger Rusk, The Day He Died Jesus died during a Passover Festival in the early
part of the first century. Which Passover? Which year? Christianity Today, March
29, 1974.
https://web.archive.org/web/20110709062802/http://user.txcyber.com/~wd5iqr/tcl/dayhedie.htm
[Note: His article is often cited for a Thursday crucifixion scenario. However,
the only relevant data to back up his position is a data from Goldstine, Herman
H. (1973). New and Full Moons: 1001 B.C. to A.D. 1651. As shown in the
table below is nothing more that time and date of the four moon phases, which
by themselves dont say about the calendar data of 2000 years ago. Hence,
his article is useless for the Passover Week chronology issues.
[Jerusalem time = UT+2]
Year
First Quarter
New Moon
Last Quarter
Full Moon
30
Mar-22
19:46
Mar-31
00:18
Apr-6
Apr-13
13:34
31
Mar-12
00:19
Mar-19
23:41
Mar-27 12:55
Apr-3
06:30
33
Mar-19
12:38
Mar-26
12:33
Apr-3
Apr-11
05:45
21:42
16:51
[The data are extracted (for the relevant portion) from (UT used)
http://web.archive.org/web/20090301015349/http://eclipse.gsfc.nasa.gov/phase/phases0001.html
[Jerusalem time = UT+2]
Year
New Moon
Full Moon
30
Mar-22
19:59
Apr-6
21:47
31
Mar-12
00:29
Mar-27
13:01
33
Mar-19
12:41
Apr-3
17:02
Goldstine, Herman H. (1973), New and Full Moons: 1001 B.C. to A.D. 1651@
Table of Julian dates and time (used UT+3 Bagdad)

@ https://books.google.com/books?id=lgsNAAAAIAAJ&printsec=frontcover#v=onepage&q&f=false
128 | P a g e
[The Conjunction and New Moon Day date is location-dependent. Only different one
shown in red for USA.]
Year
CE
2017
2016
2015
2014
2013
2012
2011
2010
2009
Dark Moon
Full Moon
Israel
USA
Jerusalem
USA
Mar-28
(Nisan 1)
Apr-7
(Adar II 28)
Mar-20
(Adar 29)
Mar-30
(Adar II 28)
Mar-11
(Adar 29
Mar-22
(Adar 28)
Apr-3
(Adar II 28)
Mar-15
(Adar 29)
Mar-26
(Nisan 1)
Mar-27
Apr-11
(Nisan 15)
Apr-22
(Nisan 14)
Apr-4
(Nisan 15)
Apr-15
(Nisan 15)
Mar-27
(Nisan 16)
Apr-6
(Nisan 14)
Apr-18
(Nisan 14)
Mar-30
(Nisan 15)
Apr-9
(Nisan 15)
Apr-17
Mar-29
-
In conclusion: One has to be reminded that this study is meant to challenge and help
find the day and date locatable in the proleptic Gregorian calendar for the Crucifixion.
Whatever actual date we may find the correct one (for the calendation we choose to
use), nothing is at stake at all, aside from religious tradition. What we should be able
to do is to correctly follow the timeline of events in the Passion-Passover week
narrative with the Abib 14 of CE 30 for the Crucifixion day. Any event worthy for
commemoration is done on the anniversary date, not a day of the week artificially
settled.
129 | P a g e
How to find a Scripture-based scenario with Biblical Lunar Calendar?

The Year in the rabbinic Jewish calendar (not in the Biblical Lunar Calendar) begins at the
moment of sunset at Jerusalem, on the evening of the first potentially visible crescent moon
beginning Day 1 of Month 1. A Year can begin before or after the spring equinox. The
rule of the equinox always places Day 15 of Month 1 on or after the Hebrew Day of the
spring equinox. A Hebrew Year always contains 12 Hebrew Months in a regular year or 13
Hebrew Months in a leap year. The Year begins on Day 1 of Month 1 based on the rule of
the equinox and the typical Civil Year begins on Day 1 of Month 7.
[note a day for sunset-to-sunset Jewish calendar system]
www.torahcalendar.com/ORBITS.asp?HebrewDay=2&HebrewMonth=2&Year=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection, based on the Biblical Lunar calendar (as shown
above) to follow the biblical Passover-Passion week, which is not same as the
church liturgical Holy Week?
1. To determine the year His crucifixion was - which year, CE 30, 31, 33 on what
basis?
(1) An interpretation of Daniels 70-week prophecy cannot be the proof for the
year of His death. (Some finds CE 31 to fit the prophecy as they interpreted.
Cf. Abib 14 to fall on Mon, not Wed. For some it is for CE 33, all in manner
of circular reasoning.). Daniels prophecy as in various interpretations are of
course different from Jewish exegesis for the Hebrew Scripture. Thus it cannot
be used to arrive at the year of His crucifixion, or even of His birth.
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of
CE 33 as the year. Its sole aim is to support the traditional ecclesiastical Holy
Week which is based on erroneous understanding of Gregorian Saturday = 7th
day sabbath of the rabbinic Judaism. [Note: with the Friday crucifixion, the
resurrection should fall on Monday if read as in the Biblical narrative.]
2. With the astronomical data on the date and time of dark moon. [Dark Moon
from conjunction of the sun and the moon is a less confusing term than
astronomical new moon, as the moon is not visible from the earth.] To
determine the biblical New Moon Day of the 1st month (Abib) (crescent new
moon) around the time of spring equinox and ensure the Pesach to fall in the
barley harvest season late March to April in the solar year, not rainy season of
early March. This process of finding the first month is unrelated to Gregorian
calendar and is independent of the rabbinic Jewish calendar systems, both of
which were not used or existed in the time of Yeshuas time.
3. Abib 14 is the Pesach day which with the Pesach full moon. It varies on Nisan
(14 to 16) if followed a rabbinic Jewish calendar reckoning.
130 | P a g e
One calendar for all the months in RBC

[See Supplement III Walk through the Scripture #5 - Time, Calendar and Chronology]
New
Moon
1
Work Days
Day 1 Day 2 Day 3 Day 4
2
3
4
5
9
10
11
12
16
17
18
19
23
24
25
26
2
Day 5
6
13
20
27
Day 6
7
14
21
28
Weekly
shabbat
8
15
22
29
(30)
1 (new moon); @ 30 (transitional day); 14 (full moon)

The Biblical Lunar calendar (diagram)
131 | P a g e
30 CE Abib calendar (Abib 14 = Apr-5)

(as in a Wednesday Crucifixion scenario)
Gray Abib; Pale blue Nisan; Red - Shabbat
Abib 14 = Apr-5 (Wednesday)

[4 Shabbat days in a month = on day 7 of the lunary week, non-cyclic]
[Spring equinox Mar 22 (19:28); Dark Moon Mar 22 (22:40)]
[Sighting of the first visible cresent moon cannot be used to fix the New Moon day
which globally unifies.]
132 | P a g e
30 CE Abib Calendar (Abib 14 = Apr-6) for comparison

(as it would be for a Thursday Crucifixion scenario)
Note: Given the accurate data on the conjuction date/time Mar-22-Wed 30 CE at

17:32 UTC (www.triumphpro.com/jesus-in-grave-new-truth.htm), if the New Moon Day
is determined by other methods, such as sighting of the first visible crescent, it brings
Nisan 1 and Nisan 15 a day later than in the Wednesday scenario.
2016 CE Abib calendar for comparison:
133 | P a g e
Note: If the New Moon Day is determined differently, another calendar is possible
to see Mar-8-Tue as New Moon day; Mar-21-Mon as Abib 14.
Note: in rabbinic Jewish calendar, in AM 5776 (for CE 2015/2016) [in the year 19
of the Metonic cycle], there is a leap month before Nisan; thus, Nisan 15 of Jewish
Passover is a month later on Apr-23-Sat (keeping from the sunset of Apr-22).
Some who follow Judaic customs keep it in March, on the date closely connected to
the Easter date.
134 | P a g e
Appendix
Questions on Jewish Passover vs. Christian Easter dates:
How the dates are determined?

List of earliest and latest Easters (with Passover dates). List of earliest and latest Passovers
(with Easter dates)
List of Easters dates coming before Passover, or rather Passover coming later than Easters.
Difficult Easter dates to fix when the equinox comes right after a full moon.
Jewish Passover date coming in late April in the presence of a leap month before Nisan.
The time setting of Easter approximates the biblical Pesach having Paschal Full Moon as the
reference point. [cf. astronomical vs. ecclesiastical Paschal Full Moon. Cf. astronomical equinox
vs. ecclesiastical (approximation) of equinox]
day
13
Abib
14
Erev Pesach
Nisan
13
15
Matzah 1
Pesach
17
16
Matzah 2
Matzah 3
14
15
16
17
18
Erev Pesach
Pesach I
Pesach II
Pesach III
IV
*Easter
[See <WB #5 Time, Calendar and Chronology> of IRENT Vol. III Supplement]
Pesach meal (Abib 14 evening); cf. Seder ritual of modern Rabbinic Judaism (Nisan
15 evening)
Easter celebration kept by majority of Christians - a tradition from Constantine
Catholic Church.
Quartodecimanism Keeping of Passover in the early Christian churches of Jerusalem
and Asia Minor (instead of Easter celebration). Quartodeciman controversy Suppressed by anti-Judaism of anti-Semitic Catholic Church history.
www.keithhunt.com/Quarto.html www.triumphpro.com/passover-quartodeciman.pdf
Computus Determining dates of Easter vs. Passover
www.rayfowler.org/writings/articles/determining-the-dates-for-easter-and-passover/
Shroud of Turin a medieval pious relic but modern religious hoax
The burial cloth (shroud) of Jesus vs. the Shroud of Turin, a genuine medieval relic.
Something valuable to keep in possession in the days of the Crusade (1095 1291) as if a
talisman to fend off danger and misfortunes; the time period of the shroud measured by
radiocarbon-14 dating to be AD 12601390, which coincides with the first certain
appearance of the shroud in the 1350s and is much later than the burial of Jesus. That it is
the very thing Jesus had on may be conscionable (as a religious fantasy), but the image on
the shroud is that of Jesus it is a Catholic religious hoax. The shroud is not a fake of
something real thing, but it can be only one of medieval relics surfaced to the public attention.
A scientific curiosity, yes. A religious attachment, yes. How would the claimed new
examination dates of the shroud to be between 300 BC and 400 AD really change the fact
that it cannot be something to do with their Jesus who died 30 AD?! If the cloth was more
than 2000 year-old, what does it prove? Nothing. If it is shown to be as recent as 100 CE
old, it is mathematical eliminated to have belonged to Yeshua burial.
135 | P a g e
The so-called Shroud of Turin is a real one, a genuine ancient product, medieval Catholic
relic. Nothing faked about it. However, to believe and to want to believe that it was the very
one used for the burial 2000 years is a typical religious zeal for relic and ritual. A religious
relic, a forensic case with scientific curiosity but a modern hoax mixed with pseudo-science.
A blasphemy of recreating fake of Yeshua! No amount of sophisticated scientific proofs can
be can claim that the shroud to have been belong to the empty tomb of the biblical Passion
narrative. Some many fancy that a DNA study might prove that the blood stain on the shroud
is compatible to his DNA!! It is a pseudo-science of a blind faith for their other faith sake.
The one found in the tomb by Kefa (Peter) was of two pieces (Jn 20:6-7). His bodied was
anointed packing with a copious amount of spices (Jn 19:39) [Naturally after cleansing
off, however cursory it would have been]. There was no chance blood clots and stains on
the body would have been left there to be realistically transferred onto the shroud to imprint
such a remarkable negative image on a single piece of cloth. The biblical texts bearing on
the issue are glossed over. Its claim is based on the assumption that His body was not washed
as they claim that the bible never says it was washed! They do not heed the logical axiom,
absence of evidence is not evidence of absence. The fact that a very large amount of spices
was used to pack before the body was wrapped never registered their mind. The statement
in the bible that the burial cloth was in two peace is simply tossed out of their mind.
They are consoled by believing that the Bible never said the body was washed. But it should
be reverse: the fact is, the Bible never said the body was never washed. The never mention
so much spice was brought for preparing the body for final entombment. The Bible never
said it was to be a temporary burial, so the Yosefs tomb was to be vacated and His body to
be put somewhere near His parents family tomb in His native town Nazareth! They are
trying to make this as an evidence for the supernatural miracle of the Resurrection itself!
Cf. the Sudarium of Oviedo http://theshroudofturin.blogspot.com/2008/06/re-in-myhumble-opinion-shroud-of-turin.html < So, if these two cloths, had not each covered the
same face of Jesus, there would have to be two hoaxes by two forgers. See Guscin, 1998,
p.84 for all that would be required for this to be true. But as Guscin concludes, "Such a story,
even without the embellishments, is more incredible than the Shroud's authenticity."
(Guscin, 1998, p.87)!> Two shrouds of similarity simply hints that a number of relics were
onetime in the hands of people for ordinary use as a relic. Such belief has without any
biblical historical connection to the N.T. time, as is many other religious beliefs entertained
by the church in this age. Sadly, people are naturally mesmerized and tend to be desperate
to hang on anything they find useful. What they want to achieve? To recreated the very face
figure of the one, who they believe is God! [Blog comment entered - The so-called Shroud
of Turin is real and genuine. Not fake or hoax. But the problem is the people who believe,
or rather want to believe, that it was the 2-piece burial cloth (found by Peter in the empty
tomb) needs psychiatric examination. Yes, it is a real and genuine medieval relic; many
more must have been in the hands of the people cherished as a pious talismanic object in
those days, such as Sudarium of Oviedo - of course, much more valuable than statures galore.
Does real 'Jesus' have to show his face to help strengthen their 'faith'?]
http://bit.ly/NqNoNF (Turin Shroud is a fake produced 1,300 years after crucifixion). Cf.
https://youtu.be/25MwxJMdmoc)
See also for studies on blood stain (ABO typing and DNA study) the only thing it might be
able to tell is something about a persons racial ethic and personal physical features (eye
color, hair color, etc.).
136 | P a g e
Daniel 9 70 weeks of Daniel prophecy; Daniels 70th week

Interpretation of this prophecy has been used also to find the year of Yeshuas crucifixion. It is
a chronology-related issue, not calendar-related issue which concerns days of the week and dates
of the month. Many have offered various interpretations on Daniel prophecy for their use, even
for the year of the Crucifixion (30, 31, 32, 33 CE you pick!); not worthy to be consider for the
purpose of the Passion-Passover Week Chronology. See in <Walk through the Scripture 5
Time, Calendar and Chronology>
References
[Listed here the various reference and reading material used for this work pertaining to the
problem of Passion Week Chronology/timeline.]
Abundant intriguing material is within our easy reach in this information technology age.
Some give challenges, some present inaccurate data, some offer helpful or insightful
information, and some pull us down with biased interpretations its up to us to take up and
scrutinize them before we should accept what they can offer.
Reading material:
http://goo.gl/CU1wCr - [Got stuck with Gregorian mindset of seven numbered days of the
solar week and Jewish mindset of day of sunset-to-sunset to refute Friday crucifixion
scenario!]
http://thechronicleproject.org/PDF1/calendarfraud.pdf
www.thejournal.org/issues/issue63/nelte.html [on calendar issue challenges]
General references
1. Reviews on Three Days and Three Nights see the attachment to this PDF file.
Materials reviewed:
Fred R. Coulter (2004), The Day Jesus the Christ Died The Biblical Truth
about His Passion, Crucifixion and Resurrection [pp. 71-79; a table in 80-81.]
Reuben Archer Torrey (1996), Difficulties in the Bible, Ch. 21 (pp. 155-164),
Was Jesus Really Three Days and Nights in the Heart of the Earth?
[Wednesday Crucifixion scenario. Basic on the mislead literal interpretation it
claims that the resurrection had to be late afternoon (!) of that Saturday.]
Larry M. Wishon (2010), The Only Sign Given [Misreading it as the sign of
Jesus being Messiah is this 3D and 3N thing!] (pp. 125-9) (Wednesday
Crucifixion scenario)
Ralph Woodrow, Three Days and Three Nights Reconsidered in the Light of
Scripture [it debunked the Wednesday scenario, but failed to go beyond,
missing a chance to look for the answer.]
Ralph Woodrow, Three Days and Three Nights (June 2013)
www.ralphwoodrow.org/articles/three-days.pdf
Harold W. Hoehner (1978), Chronological Aspects of the Life of Christ
(http://books.google.com/books?id=fS28b9GC1dcC) [Arguments for Friday
137 | P a g e
scenario are not convincing at all. The year 33 A.D. scenario is with too facile
arguments. It can be seen that once he made up his mind on the day of Nisan 14
as Friday, he looked for the candidate year to fit. That would in turn be used to
reinforce the unproven idea of so-called Crucifixion Friday.]
2. Ernest L. Martin (1996), Secrets of Golgotha (2nd Ed), pp.414-437 Addendum One: The
Year of Jesus Death. [Detailed study to show the year to be 30 CE. Note, in pp. 430-432
he was shown to still adhere to the traditional Friday crucifixion scenario.]
Paul Finch, The Passover Papers (2009, 2nd Ed.) [Esp. Ch. 8 Chronology of Passion Week.,
p. 93-118.] This is a must read. Excellent coverage and writing with abundant references.
It major fault is that he sticks to a Friday crucifixion scenario with his own tweak of CE 30
stead of CE 33 for the crucifixion year (Ch. 8 Chronology of Passion Week., p. 93-118).
For his rather unusual CE 30 for the crucifixion with a Friday scenario (p. 151), by retrocalculating the Easter Canon to the year 30 CE yielding a date of Sunday, Apr-9, then the
Crucifixion occurred Apr 7. Aa reference was given to someone named A.T. Olmstead.
Hogwash! Easter of Constantine Catholic Church tradition itself has nothing to with biblical
historical Passover-Passion week. No discussion on astronomical data and calendation is
found on this issue as they seem to have been beyond his research. Apr-9 CE 30 itself was
not Abib 14, but Abib 16 (Nisan 16).
As such he dismisses the idea of having the Trial day in the daytime and the crucifixion
day the day after.
3. Eugen Ruckstuhl (1965), Chronology of The Last Days of Jesus A Critical Study
[Trans. from German] (pp. 35-71 for The Chronology of More Than One Day)
4. Numerous publications on this subject. Here are some older and recent ones:
Kstenberger, Taylor, Stewart (2014), The Final Days of Jesus: The Most Important
Week of the Most Important Person Who Ever Lived
It follows the traditional scenario of Thursday Last Supper, Friday Crucifixion,
Sunday Resurrection, year 33 CE.
McRay and Eoff (2013), Was Jesus Three Days and Three Nights in the Heart of the
Earth. (www.eschatologyreview.com/)
They claim Scripture actually shows the resurrection to have occurred at the
same time (of day) as the burial
[Check an ad in BAR magazine (www.biblicalarchaeology.org). Its non-scholar
material.]
Kenneth F. Doig (1990), New Testament Chronology,

www.nowoezone.com/NT_Chronology.htm
www.nowoezone.com/NTC17.htm
James Montgomery Boice (1999), Gospel of John, (Vol. IV, p. 929) (pp. 929-932)
When did Jesus Died? copy to be found in the WB #6 Collections for IRENT
Vol. 3 Supplement.
James Davis (2013)

138 | P a g e
Wrong interpretation of the biblical texts reinforced by the lack of understanding the
calendar systems:
https://bible.org/
James Davis (2013), The Time of Jesus Death and Inerrancy: Is Harmonization
Plausible?
Wrong view One: John 19:14 had an original reading of the third hour which was
confused for the sixth.
Wrong view Two: John is using a roman civil reckoning that started the day at
midnight John 19:14.
Wrong effort: View Three: Marks Reference to Crucifixion is a General Statement
that included some event(s) that led up to the lifting of Jesus on the Cross
Wong effort: View Four: Time approximation allows for adequate harmonization of
Mark and John.
Note: This article gives a good summary of the issue, presenting the predicament the
traditional understanding faces with several different views but offering no solution to
contradiction and confusion. All four viewers have missed the genuine solution.
www.truthontheweb.org/calendar.htm (on calendation)
Jean Meeus, Astronomical Tables of the Sun, Moon and Planets

[book review: by Hurl, R. F. Monthly Notes of the Astron. Soc. Southern Africa, Vol. 44, p. 37
SAO/NASA Astrophysics Data Systems (ADS)
139 | P a g e
[End of File]
140 | P a g e

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Updated r.2.7.

IRENT Vol. III. Supplement:

(Words, Words, and Words)

(Text, Translation, and Translations)

(Names, Persons, and People)

(Place, Things, and Numbers)

(Time, Calendar, and Chronology)

WALK THROUGH THE SCRIPTURE

No. 6 Passion Week Chronology

Files in the Collection #6 to the Supplement:

6-1. Reviews on Three Days and Three Nights

(a) the Pesach Day

chronologic clarification. the New Testament is supposed to tell and

Passion-Passover Week Chronology

What are the issues of controversy?

Was it Friday the day of His Crucifixion?

This is a plain calendar issue with problem of Gregorian vocabulary being

This requires to read the Passion-Passover Week with the calendar

How did we get the traditional Friday crucifixion scenario?

Why and what confusion and conflict regarding

A. Summary of Calendar Issues

Abib vs. Nisan

Biblical Lunar Calendar

1st month of the year

On every Saturday (of the

is reckoned from sunset

is reckoned from 12 a.m.

[This diagram needs revision to convert 1st hour to 1st hour-period

Technically 12 p.m. is not identical to mid-day (noon) which is the mid-point of

= so-called astronomical new moon

Solar sabbath (Jewish) Saturday (from Friday sunset to Saturday sunset).

different one exists in the Passover Week.

Abib 15 to 21 and no bread other that unleavened bread is allowed.

Act 12:3; 20:6 during the days of the Matzah Festival.

Pesach sacrifice and meal, Abib 14].

C. Events from Arrival at Bethany to Entombment:

Table: List of 26 events from Arrival at Bethany to Resurrection:

5 Barren Fig Tree (Mk +11:12-14)

7 Withered Fig Tree (Mk +11:20-26)

Yehudim plot (Mk +14:1b-2; Mt +26:3-5);

13 Upper Room (Mk +14:12-16; Mt +26:17-19; Lk +22:7-13)

14 Last Supper (Mk +14:17-26; Mt +26:20-30; Lk +22:14-30; Jn 13:1-35)

16 Arrest (Mk +14:43-52; Mt +26:47-56; Lk +22:47-53; 63-65; Jn +18:2-12)

*** [In custody]

[To be continued on the next page.]

22 < Via Dolorosa>

[High Shabbat] <Posting Roman guard> (Mt 27:62-66)

Pesach Festival begins

[Wave sheaf of the Firstfruit]

Events numbering and notation symbols

B-1 <Bethany arrival>

<In the tomb>

D. Timelines of the Passion-Passover Week

All happened in one week,

First 3 days Abib 9 (Anointing), Abib 10 (Palm Day), Abib 11 (Temple

List of Charts in vertical and horizontal formats:

Horizontal Timeline: Seven days

Vertical Timeline from Arrival (9th) to Risen Lord (17th)

Annotation to the charts:

L.S. Last Supper (DoW 4); Trial (DoW 5)

w.s. Wave sheaf offering

Resurrection in the morning, Sunday

Resurrection in the evening