timestamps in the gospels
TRANSCRIPT
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Timestamps in the Gospels Explaining the Calendar used by the Evangelists; Each Timestamp proves to be in perfect harmony.
A Study into the Chronology of Jesus’ Passion;
Dating the First Christian Easter, Pascha.
CONTENTS
PAGE:
I. SYNTHESIS: THE PASSION WEEK CHRONOLOGY
1. Daily Calendar in all Gospels 3
2. Jesus’ Passion: precise dating 4
3. Jesus’ Passion – sequence of events, Good Friday 33AD:
3.1 Jesus imprisoned 5
3.2 Jesus interrogated by Annas, High Priest: Sanhedrin Trial – Part I 6
3.3 Jesus interrogated by Caiaphas, High Priest: Sanhedrin Trial – Part II 7
3.4 Simon Peter denies Jesus; the cock crew 7
3.5 Condemnation by the High Council: Sanhedrin Trial – Part III 9
3.6 Remark: “not during the Feast” 9
3.7 Jesus interrogated by Pilate, the Governor: Roman Trial – Part I 10
3.8 Jesus interrogated by Herod, Tetrarch: Roman Trial – Part II 11
3.9 Jesus interrogated by Pilate, the Governor: Roman Trial – Part III 11
TIMELINE OF JESUS’ SUFFERINGS 3.10 Jesus’ Sufferings: a chronology 14
3.11 Jesus sentenced, crucified at “the third hour” 16
3.12 Jesus is crucified at about 08.30h 18
3.13 Jesus dies at about 15.00h 18
3.14 Jesus was buried between 15:00h-18:00h 18
3.15 FINAL TIMELINE – GOOD FRIDAY, APRIL 3, 33AD 19
II. HOW THE PHARISEES CHANGED THE HEBREW CALENDAR
1. Sabbath Interpretation 20
2. Sadducees & Pharisees: background Jewish calendar formation 20
3. On the old Calendar Debate between Sadducees and Pharisees 21
4. ‘No 2 Consecutive Sabbaths Please!’ 22
5. Postponement of Yom Kippur = Postponement of Passover Sabbath! 22
6. What if Rosh Hashanah was not postponed? ‘Lo BaDU Pesach’ 23
7. Adding an 8th day to the feast of Unleavened Bread becomes a necessity! 23
8. Pentecost-Shavuot: ‘move it away from the Sunday!’ (Pharisees) 24
9. Summary Thesis “How the Pharisees changed the Hebrew Calendar” 24
10. A Historical Paradox 25
11. What if the Sadducees decided to follow the Pharisee Calendar? 25
12. FINAL CONCLUSION THESIS 27
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III. SOLUTION TO THE GOSPEL PASCHA DATE CONFLICT PAGE: 1. How John contradicts Matthew&Luke on the date of Jesus’ Final Passover 28
2. Validating the Divine Authority of the Gospel of Jesus Christ 29
3. Dating the Last Passover of Jesus 29
4. It was the Jewish Passover Supper Jesus celebrated 30
5. Why 30AD, not 33AD? 31
IV. DATING THE LAST PASSOVER YEAR OF JESUS CHRIST 1. The arguments for 30AD, 31AD, 33AD 32
2. The Calculated Jewish Calendar & the use of the Metonic Cycle 34
3. The arguments for 33AD 35
4. Tables providing evidence for the exact dating of the Passovers 26AD–36AD 36
V. ANCIENT JEWISH TEXTS PROOF JESUS DIED IN THE YEAR 30AD 1. Events in the Year 30AD 38
2. Events from 30AD to 70AD or “Forty Years of Omens for the Jewish People” 39
VI. OBJECTIONS 1. Objection A: there is another simpler solution? 40
2. Objection B: no postponement rule existed in the 1st century? 40
a. R' Hiyya: Rosh Hashanah rule, early evidence [180–230] 41
b. Shmuel of Nehardea: calculated calendar before Hillel II [165–257] 42
c. Rabban Gamaliel: calculated lunar cycle for 120AD: 43
3. Objection C: differences in calendar ruling never really occurred? 44
w. Mishna proving a 1st century AD Rosh Hashanah postponement : 44
4. Objection D: a burial on the day of the 14th/15th of Nisan was not allowed: 45
Nicodemus & Joseph of Arimathea: 46
VII. THE METONIC CYCLE IN JUDEA 1st CENTURY A.D. 47 1. How the Metonic Cycle in the first century BC/AD Hebrew Calendar worked 48
2. To what extend had new postponement rules been accepted, and not? 49
APPENDICES
A. List of the Jewish High Priests inclusive Annas&Caiaphas [37BC–70AD] A
B. Summary Jesus’ Passion Week B
C. 0. Roman Calendar for the Year 33AD in Israel C0
1. Hebrew Calendar 25AD-29AD with Jewish Festivals C1H
2. Roman Calendar 25AD-29AD with Jewish Festivals C1R
3. Hebrew Calendar 29AD-33AD with Jewish Festivals C2H
4. Roman Calendar 29AD-33AD with Jewish Festivals C2R
5. Hebrew Calendar 32AD-33AD Sadducees&Pharisees dates C3H
6. Roman Calendar 32AD-33AD Sadducees&Pharisees dates C3R
D. Chronology of Good Friday: timing of events D
E. Pharisees vs. Sadducees, First Omer and the Jewish calendar debate E
F. Jewish Calendar explained, postponement rules, by Dr. Bromberg F
G. Response to Pope Benedict XVI’s - Last Supper Chronology,
– extract from book “Jesus of Nazareth, Part II”: G
H. 1. Passion Week Chronology: Sadducees–Jesus Christ–Pharisees H1
2. Passion Week Chronology: Torah Basis H2
I. 1. Detailed Chronological Overview: Month of Nisan 33AD/SRC (solution) I1
2. Detailed Chronological Overview: Month of Nisan 33AD/SSC (solution) I2
J. Summary Options First&Last Year Of Jesus Ministry, by M.van Raaij J
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I. SYNTHESIS: THE PASSION WEEK CHRONOLOGY
§1. Jesus tells a parable: how the day was measured
‘The kingdom of heaven is like the father of a family who went out in early morning to lead
workers into his vineyard. Then, having made an agreement with the workers for one denar-
ius per day, he sent them into his vineyard. And going out about the third hour, he saw others
standing idle in the marketplace. And he said to them, You may go into my vineyard, too, and
what I will give you will be just. So they went forth. But again, he went out about the sixth,
and about the ninth hour, and he acted similarly. Yet truly, about the eleventh hour, he went
out and found others standing, and he said to them, Why have you stood here idle all day?
They say to him, Because no one has hired us. He said to them, You also may go into my
vineyard. And when evening had arrived, the lord of the vineyard said to his manager, Call
the workers and pay them their wages, beginning from the last, even to the first. And so, when
those who had arrived about the eleventh hour came forward, each received a single denar-
ius. Then when the first ones also came forward, they considered that they would receive
more. But they, too, received one denarius. And upon receiving it, they murmured against the
father of the family, saying, These last have worked for one hour, and you have made them
equal to us, who worked bearing the weight and heat of the day. But responding to one of
them, he said: Friend, I caused you no injury. Did you not agree with me to one denarius?
Take what is yours and go. But it is my will to give to this last, just as to you. And is it not
lawful for me to do what I will? Or is your eye wicked because I am good? So then, the last
shall be first, and the first shall be last. For many are called, but few are chosen.’ (Matthew
20:1-16, CPDV1)
Apart from its deep spiritual meaning, this parable shows the daylight hours used in Israel in
Jesus’ time. The hour count started from the rising of the sun. This suggests the use of a
Sunrise Calendar. But in a Sunset Calendar, while the hours of the night are counted from
sunset, likewise, the hours of the day may have been counted from sunrise.
‘Early morning’ the farmer went out to hire his personnel. The first worker is hired at the 3rd
hour, which must be at daylight, for no one can work in a vineyard at night. Now if, for
example, it was September 14, 32AD, we can with the help of modern astronomical data,
through precise calculations based on data gathered by satellites, determine the precise hour
of the Sunrise and Sunset and hours of that day:2
The 1st hour started at 05.21h lasting until 06.23h;
the 3rd hour started at 07.26h lasting until 08.28h;
the 6th hour started at 10.32h lasting until 11.35h (‘the heat of the day’; hottest 11.34h);
the 9th hour from 13.39h until 14.41h.
Those hired during the 11th hour arrived in the vineyard between 15.44h and 16.46h.
The expressions 3rd, 6th, 9th or 11th hour relate to the daylight portion of the day.
Bible translations quoted: unless another version is mentioned, all quotes from Scripture are taken from the free Catholic Public Domain Version (cpdv).1
1 CPDV: Catholic Public Domain Version. Source: http://www.e-sword.net; after install elect ‘Download’,
‘Bibles’; opens the ‘e–Sword Module Downloader’; elect version and proceed with ‘download’, ‘start’ (etc.). 2 Astronomy software used: Alcyone Ephemeris Historical Astronomy software, version 4.2.0.522,
dated 22–02–2011; to be found at: http://www.alcyone-ephemeris.info/.
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§2. Jesus’ Passion: precise dating
Several hours are mentioned in the Gospels relating to Jesus Passion:
3rd hour: Mark 15:25
Now it was the third hour. And they crucified him.3
6th hour: Matthew 27:45, Mark 15:33, Luke 23:44
Now from the sixth hour there was darkness over all the land unto the ninth hour. (DRB4)
9th hour: Matthew 27:46, Mark 15:34
And about the ninth hour Jesus cried with a loud voice, saying, ‘Eli, Eli, lama sabacthani?’
that is to say, ‘My God, my God, why hast thou forsaken me?’ (Matt.27:46 KJV5)
The 3rd, 6th and 9th hour may point at the use of a sunrise calendar, in which days are not
reckoned from evening to evening, as in a sunset calendar, but from morning until the break
of the next morning, but not necessarily. The 3 hours partition of the day was Roman:
‘By the time of the Roman Empire, the Jews began to follow the Roman system of conducting the business day in scheduling their times for prayer. In Roman cities, the bell in the forum rang the beginning of the business day at about six o'clock in the morning (Prime, the "first hour"), noted the day's progress by striking again at about nine o'clock in the morning (Terce, the "third hour"), tolled for the lunch break at noon (Sext, the "sixth hour"), called the people back to work again at about three o'clock in the afternoon (None, the "ninth hour"), and rang the close of the business day at
about six o'clock in the evening (evening prayer).’ 6
The days and the nights were divided in 12 equal parts, which resulted in slightly longer
hours in summer as compared to hours in winter. On April 3, 33AD, the daylight lasted from
05.28h until 17.56h, equalling 12 hours+28 minutes. Therefore, this day an hour took 1 hour
and 2,33 minutes in our reckoning (=62,33 minutes).
At Friday April 3, 33AD7, the exact timing at Jerusalem was:
Sunrise: at 05.28h starts morning,
1st hour: from 05.28h until 06.30h
2nd hour: from 06.30h until 07.32h
3rd hour: from 07.32h until 08.35h
6th hour: from 10.39h until 11.42h
9th hour: from 13.46h until 14.49h
Sunset: at 17.56h starts evening.
The expression ‘from the 6th hour there was darkness over the land until the 9th hour’ suggests
this darkness lasted about 3 hours. It was custom in Jesus’ time to mark the hour at (about)
its completion; so if the Gospels state that Jesus died at the 9th hour, it is at the end of the 9th
hour, in accordance with Tradition, at about 15.00h.
These ‘Gospel Timestamps’ give us quite a precise insight in the chronology of Jesus’ Day
of Crucifixion, in which He was immolated as the Lamb of God. Let us now examine the
precise order of events during this Holiest of all Fridays (§3).
3 see also: §3.11. 4 DRB: Douay–Rheims Bible. 5 KJV: King James Version. 6 See: e.g. http://en.wikipedia.org/wiki/Canonical_hours#Judaism_and_the_Early_Church with sources. 7 For the year of Jesus’ Death&Resurrection, see Part IV.
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§3. JESUS’ PASSION: Sequence of events on the day of Jesus’ Crucifixion
3.1 Jesus imprisoned
And having sung a hymn, they went out to the Mount of Olives. (Mark 14:26)
Jewish Passover Eve ended at about midnight: the Hymn sung indicates Jesus left with His
disciples for the Mount of Olives most likely shortly before or after midnight.
And they went to a country estate by the name of Gethsemani. And he said to his disciples,
‘Sit here, while I pray.’ And he took Peter, and James, and John with him. And he began to
be afraid and wearied. And he said to them: ‘My soul is sorrowful, even unto death. Remain
here and be vigilant.’ And when he had proceeded on a little ways, he fell prostrate on the
ground. And he prayed that, if it were possible, the hour might pass away from him. And he
said: ‘Abba, Father, all things are possible to you. Take this chalice from me. But let it be,
not as I will, but as you will.’ And he went and found them sleeping. And he said to Peter:
‘Simon, are you sleeping? Were you not able to be vigilant for one hour?’ (Mark 14:32-37)
The indication here –since we are studying the chronology of the events– is: ‘Could you not
watch for 1 hour?’ Jesus says ‘for 1 hour’, so we may assume Jesus was arrested about 1
hour from midnight, at about one o’clock. Or, closer to two o’clock, since John reports Jesus
spoke John 15-17 after leaving the Upper Room, where they had eaten Passover, on their
way to the Garden of Olives; see John 14:31 (‘Arise, let us go hence’) & John 18:1.
And while he was still speaking, Judas Iscariot, one of the twelve, arrived, and with him was
a large crowd with swords and clubs, sent from the leaders of the priests, and the scribes,
and the elders. Now his betrayer had given them a sign, saying: ‘He whom I shall kiss, it is
he. Take hold of him, and lead him away cautiously.’ And when he had arrived, immediately
drawing near to him, he said: ‘Hail, Master!’ And he kissed him. But they laid hands on
him and held him. (Mark 14:43-46)
John, writing later (often clarifying the Synoptic Gospels)8, specifies:
When Jesus had said these things, he departed with his disciples across the Torrent of Ki-
dron, where there was a garden, into which he entered with his disciples. But Judas, who
betrayed him, also knew the place, for Jesus had frequently met with his disciples there.
Then Judas, when he had received a cohort from both the high priests and the attendants of
the Pharisees, approached the place with lanterns and torches and weapons.
(John 18:1-3)
So, precise location: on the other side of the brook Kidron9; Judas’ commissioners: a band
of soldiers – hired for the occasion, officers from the chief priests – to execute the impri-
sonment according to the rules set out by the High Council, to make it an official act, and
the Pharisees. In John’s report on the events leading to Jesus’ imprisonment and execution,
the Pharisees were the first motivators to kill Jesus. Often Jesus did not agree with them:
e.g. Matthew 26:55, Mark 14:48–49, Luke 22:52–53.
So: Jesus was taken prisoner probably between midnight 00.00h and 02.00h.
8 As for example Saint Eusebius writes in his books on the History of the Church. See also note 34. 9 Cedron (Greek) [DRB/KJV]; Kidron (Hebrew) [cpdv].
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3.2 Jesus interrogated by Annas, High Priest: Sanhedrin Trial – Part I
After His imprisonment Jesus is brought before Annas, the former High Priest (6–15AD)10
and father–in–law of the annual serving High Priest, Caiaphas (High Priest 18–36AD)11:
Then the cohort, and the tribune, and the attendants of the Jews apprehended Jesus and
bound him. And they led him away, first to Annas, for he was the father-in-law of Caiaphas,
who was the high priest that year. (John 18:12-13)
Jesus is first interrogated by Annas about His disciples and His teaching (John 18:19-24) :
Then the high priest questioned Jesus about his disciples and about his doctrine. Jesus re-
sponded to him: ‘I have spoken openly to the world. I have always taught in the synagogue
and in the temple, where all the Jews meet. And I have said nothing in secret. Why do you
question me? Question those who heard what I said to them. Behold, they know these things
that I have said.’ Then, when he had said this, one of the attendants standing nearby struck
Jesus, saying: ‘Is this the way you answer the high priest?’ Jesus answered him: ‘If I have
spoken wrongly, offer testimony about the wrong. But if I have spoken correctly, then why
do you strike me?’ And Annas sent him bound to Caiaphas, the high priest.
Did Annas gather the Sadducee members of the Sanhedrin, to assure their necessary participation in the Trial of Jesus before the sunrise of this Friday morning, 15 Nisan, hence before the Passover Sabbath, during which they were not allowed to conduct such a trial?12
This would explain: 1. Why there were 3 trials: the two before sunrise, the third –immediately– at dawn; 2. Why one fraction celebrated the Passover Sabbath that Friday, the Sadducees, while the other fraction was still going to celebrate the Passover Sabbath that Saturday, the Pharisees; 3. Why Jesus had offered the Paschal Lamb Thursday evening, following the calendar still in use at the Temple, under authority of the Sadducee High Priest, while the Pharisees present Friday morning, were still going to eat the paschal lamb Friday evening, due to a postponement rule they applied.
Further, see part II: How the Pharisees changed the Hebrew Calendar13, and also appendix B14.
From Acts 5:17 and other sources11 we learn high priest Annas was indeed a Sadducee:
And having risen up, the chief priest and all the ones with him (which is the sect of the
Sadducees), were filled of zeal. (Act 5:17 ABP15) ?
In Acts 4:6 his son–in–law, the high priest Caiaphas is also mentioned: ‘including Annas,
the high priest, and Caiaphas, and John and Alexander, and as many as were of the priestly
family.’ (Act 4:6) This suggests Caiaphas was a member of the Sadducees as well, but maybe
Caiaphas was a member of the Pharisees, explaining why Jesus was brought first before
Annas, with the Sadducee members of the Sanhedrin, and subsequently before Caiaphas,
with the Pharisee members. Caiaphas, in his function as High Priest, would, in this scenario,
have been charged with the approval of the Sadducees.
If Caiaphas was a member of the Pharisees, and as Annas’ rejection was not accepted by the
Jewish leaders (according to Josephus), Caiaphas may have married Annas’ daughter, in
order to reunite Jewish Leadership. Therefore, without proof to the contrary, Caiaphas could
have been a Pharisee, balancing leadership in the Sanhedrin (I don’t say, he was!).
10 That Annas was still considered to be a High Priest is also shown in John 18:19a, 22b.
Annas was 54 years of age in 33AD (cf. note 33). 11 http://de.wikipedia.org/wiki/Liste_der_Hohenpriester_von_Israel_in_herodianischer_Zeit [Appendix A]. 12 or the Boethusians? = a part of the Sadducee fraction (intro: https://en.wikipedia.org/wiki/Boethusians). 13 See Part II for a more detailed review on this matter and consequential proof for the calendar differences
between the two competing fractions in the High Council in the year 33AD. 14 ‘Summary Jesus’ Passion Week’ [Appendix B]. 15 ABP: Apostolic Bible Polyglot w/ Strong’s Numbers (see note 1 for source).
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3.3 Jesus interrogated by Caiaphas, High Priest: Sanhedrin Trial – Part II
After Jesus had been interrogated by Annas, He was led away to Caiaphas:
And Annas sent him bound to Caiaphas, the high priest. (John 18:24)
Since later it is said ‘when morning arrived’16 (meaning: ‘at dawn’17), it follows that both
trials at the Palace of the High Priests Annas and Caiaphas, took place in the middle of the
night, before the Friday morning sunrise.
Both trials happened most likely between 01.00h–05.30h, Friday April 3, 33AD7. (cf. §2)
In the house of Caiaphas were gathered: the scribes (of whom many Pharisees, teachers of
the Torah) & elders (many Sadducees, the leading elite). Mark (written by St. Mark, based
on the teachings of St. Peter18) adds: ‘And they led Jesus to the high priest. And all the
priests and the scribes and the elders came together. Yet truly, the leaders of the priests and
the entire council sought testimony against Jesus, so that they might deliver him to death,
and they found none.’ (Mk.14:53,55) This sounds as a summary of the proceedings.
Matthew reports most detailed about the Trial in the house of Caiaphas (Matt.26:57-68):
But those who were holding Jesus led him to Caiaphas, the high priest, where the scribes
and the elders had joined together. Then Peter followed him from a distance, as far as the
court of the high priest. And going inside, he sat down with the servants, so that he might
see the end. Then the leaders of the priests and the entire council sought false testimony
against Jesus, so that they might deliver him to death. And they did not find any, even though
many false witnesses had come forward. Then, at the very end, two false witnesses came
forward, and they said, ‘This man said: I am able to destroy the temple of God, and, after
three days, to rebuild it.’ And the high priest, rising up, said to him, ‘Have you nothing to
respond to what these ones testify against you?’ But Jesus was silent. And the high priest
said to him, ‘I bind you by an oath to the living God to tell us if you are the Christ, the Son
of God.’ Jesus said to him: ‘You have said it. Yet truly I say to you, hereafter you shall see
the Son of man sitting at the right hand of the power of God, and coming on the clouds of
heaven.’ Then the high priest tore his garments, saying: ‘He has blasphemed. Why do we
still need witnesses? Behold, you have now heard the blasphemy. How does it seem to you?’
So they responded by saying, ‘He is guilty unto death.’ Then they spit in his face, and they
struck him with fists. And others struck his face with the palms of their hands, saying:
‘Prophesy for us, O Christ. Who is the one that struck you?’
3.4 Simon Peter denies Jesus; the cock crew
The Gospel text contains a confirmation both trials took place while it was still night time.
For, after Peter had 3 times denied, he was with Jesus, a cock crew:
And for the second time a rooster crowed. Then Peter remembered the word that Jesus had
said to him, "Before a rooster crows twice, you will deny Me three times." And when he
thought about it, he began to weep. (Mark 14:72 EMTV19)
Mark, who was with Peter in Rome, obviously knew this story first hand. Roosters crow
early morning at sunrise. This too indicates the 2nd trial finished before or at about sunrise.
16 Matthew 27:1/Mark.15:1/Luke.22:66. 17 πρωι proi (pro-ee') at dawn; by implication the day break watch: - early (in the morning), (in the) morning. 18 Eusebius, Church History, Book III, chapter 39, §14–15. Cf.http://www.newadvent.org/fathers/250103.htm
19 EMTV: English Majority Text Version.
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Peter and John20 had assembled in the inner Court or Atrium21 at the High Priests’ Palace.
Since Peter was at the central court at the start of the interrogation at Anna’s house22, and
still was during the interrogation at Caiaphas’ house23, the Gospels provide evidence that
both houses were part of a palace with an inner court, named the High Priest Palace.24
Here Peter denied he knew Jesus, his Lord:
And apprehending him, they led him to the house of the high priest. Yet truly, Peter followed
at a distance. Now as they were sitting around a fire, which had been kindled in the middle
of the atrium, Peter was in their midst. And when a certain woman servant had seen him
sitting in its light, and had looked at him intently, she said, ‘This one was also with him.’
But he denied him by saying, ‘Woman, I do not know him.’ And after a little while, another
one, seeing him, said, ‘You also are one of them.’ Yet Peter said, ‘O man, I am not.’ And
after the interval of about one hour had passed, someone else affirmed it, saying: ‘Truly,
this one also was with him. For he is also a Galilean.’ And Peter said: ‘Man, I do not know
what you are saying.’ And at once, while he was still speaking, the rooster crowed. And the
Lord turned around and looked at Peter. And Peter remembered the word of the Lord that
he had said: ‘For before the rooster crows, you will deny me three times.’ And going out,
Peter wept bitterly. (Luke 22:54-62)
From John 18:13-24 we learn, Peter’s first denial was at the start of Anna’s interrogations.
John 18:24-28 shows Peter denied Jesus the 2nd and 3rd time after Jesus left Anna’s house.
Likely, the 2nd time was while Jesus was brought into Caiaphas’ house (probably situated at
the other side of the same court). From Luke 22:59 we learn, about 1 hour had passed be-
tween Peter’s 2nd denial and 3rd denial: therefore the 3rd denial took place during the inter-
rogations at Caiaphas’ house; the fact that Jesus turned around, shows the inner court visi-
tors could see into the Hall at Caiaphas’ place; it was open (the Greek ‘aula’ also contains
this inclination). In fact, if it had not been open, Peter’s and John’s presence at the inner
court would have had less sense: they would not have been able to follow Jesus’ trial at the
Palace. They were able to listen to the interrogations, for which their reports in the Gospels
of Saint Mark (quoting Peter) and Saint John are proof.
Luke’s remark ‘after the interval of about 1 hour had passed’ provides evidence Peter and
the other disciple were present at the High Priests’ Palace for at least 1 hour. This hour
passed during the trial at Caiaphas’ house, as is shown above. Therefore, both trials together
lasted certainly over 1 hour, but likely longer.
You will find these Gospel Timestamps summed up in the Table of paragraph 3.15.
+ + +
20 John 18:15–16. Only John mentions this other disciple; in humility, he refers to himself this way.
Proof? Compare: Mark 14:13 with Luke 22:8; John 1:37/40 with Mark 1:29, Luke 6:13–14. 21 Luke 22:55b; same Greek word, αυλη, aule, as in Matthew 26:58a, Mark 14:54b, John 18:15. 22 John 18:13–24.
23 John 18:24–28.
24 The High Priest’s Palace, with inner court&dungeon chambers, where Jesus may have been held as prisoner,
has been identified on the eastern slope of Mount Sion. See: http://www.bibleistrue.com/qna/pqna58.htm.
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3.5 Condemnation by the High Council: Sanhedrin Trial – Part III
After this trial, at sunrise, Jesus was brought before the Sanhedrin at the Hall of Hewn
Stones on the Temple Mount25, under the leadership of Caiaphas, to officially end the pro-
ceedings with a formal condemnation. Obviously, everybody with a say in such a matter
had to be gathered a.s.a.p. to produce a legally binding conviction. Luke states:
And when it was daytime, the elders of the people, and the leaders of the priests, and the
scribes convened. And they led him into their council, saying, ‘If you are the Christ, tell us.’
And he said to them: ‘If I tell you, you will not believe me. And if I also question you, you
will not answer me. Neither will you release me. But from this time, the Son of man will be
sitting at the right hand of the power of God.’ Then they all said, ‘So you are the Son of
God?’ And he said. ‘You are saying that I am.’ And they said: ‘Why do we still require
testimony? For we have heard it ourselves, from his own mouth.’ (Luke 22:66-71)
The way Mark describes the events, shows there was little time taken in the High Council
to confirm Jesus official condemnation, following the interrogative sessions in the High
Priests Palace, at Annas’ house and at Caiaphas’ house: Immediately, in the morning, the
chief priests held a consultation, along with the elders and scribes and the whole Sanhe-
drin; and having bound Jesus, they led Him away, and delivered Him to Pilate. (Mk.15:1)
The High Priests seemed to be in a hurry…
3.6 Remark: “not during the Feast”
‘And as soon as it was day’ (Luke/DRB), ‘And immediately in the morning’26 (meaning:
‘at dawn’27, Mark): indeed, the elders were in a hurry. Why? Mark answers that question:
Now the feast of Passover and of Unleavened Bread was two days away. And the leaders of
the priests, and the scribes, were seeking a means by which they might deceitfully seize him
and kill him. But they said, ‘Not on the feast day, lest perhaps there may be a tumult among
the people.’ (Mark 14:1-2)
Not during the feast: that is why they had taken Jesus prisoner in the middle of the night.
Not during the feast: that is why they had immediately proceeded with their interrogations
during the night, following the imprisonment.
Not during the feast: that’s why they were in a hurry to get Jesus to the Roman Governor.
This argument supports the probability the Sadducees accepted that at dawn this morning
15 Nisan started. They wanted ‘things to be over’ before the Sabbath of Passover started.
Not during the feast: so it would all be over with before the Great Sabbath later that day,
starting Friday evening at sunset.
Not during the feast: to avoid it happening during the presence of the multitudes.
The last reason, in fact, seems to be the main reason for the instruction of the chief priests:
not to take Jesus prisoner during the feast. For, it is said about Judas, who betrayed Jesus:
Then Satan entered into Judas, who was surnamed Iscariot, one of the twelve. And he went
out and was speaking with the leaders of the priests, and the magistrates, as to how he might
hand him over to them. And they were glad, and so they made an agreement to give him
money. And he made a promise. And he was seeking an opportunity to hand him over,
apart from the crowds. (Luke 22:3-6)
25 See: http://www.jewishencyclopedia.com/view.jsp?artid=229&letter=S&search=sanhedrin_resides#762;
for location of this Hall on a map of the 1st century Temple, see: http://he.wikipedia.org/wiki/הגזית_לשכת 26 Matthew 27:1/Mark 15:1/Luke 22:66. 27 πρωι proi (pro-ee') at dawn; by implication the day break watch: - early (in the morning). Strong’s G4404.
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This reasoning does not say the Sadducees agreed with an execution taking place on their
day of the Festival (Friday, 15 Nisan). On the other hand, they handed Jesus over to Pilate,
thus washing their own hands from the deed.
Conclusion: Not during the feast, because the multitude of visitors to the Passover Festival
in Jerusalem would possibly be stirred up in anger against Jesus’ imprisonment. The alter-
native motive of ‘not because of Sabbath or Festival regulations’ is not mentioned in the
New Testament.28
3.7 Jesus interrogated by Pilate, the Governor: Roman Trial – Part I
From the ‘Hall of Hewn Stones’29, Jesus was taken to the Roman governor30 immediately:
And immediately in the morning, after the leaders of the priests had taken counsel with the
elders and the scribes and the entire council, binding Jesus, they led him away and delivered
him to Pilate. (Mark 15:1)
John adds (18:28):
They led Jesus from Caiaphas into the Praetorium. Now it was morning, and so they did not
enter into the Praetorium so that they would not be defiled but might eat the Passover.
As explained in the thesis “How the Pharisees changed the Hebrew Calendar”31, John is
most likely using references to the dating used by the Pharisees in the year 33AD32, who
celebrated Passover that year one day later than their counterparts, the Sadducees.
John writes with a post-70AD audience in mind, while the Synoptics wrote for a pre-
70AD audience. Jesus had followed the Torah Calendar, excluding the Rosh Hashanah-
postponement, issued by the Pharisees in the year 32–33AD. Let us continue Pilate’s trial:
Therefore Pilate went outside to them, and he said, ‘What accusation are you bringing
against this man?’ They responded and said to him, ‘If he were not an evil-doer, we would
not have handed him over to you.’ Therefore, Pilate said to them, ‘Take him yourselves and
judge him according to your own law.’ Then the Jews said to him, ‘It is not lawful for us to
execute anyone.33’ This was so that the word of Jesus would be fulfilled, which he spoke
signifying what kind of death he would die.
Then Pilate entered the Praetorium again, and he called Jesus and said to him, ’You are
the king of the Jews?’ Jesus responded, ‘Are you saying this of yourself, or have others
spoken to you about me?’ Pilate responded: ‘Am I a Jew? Your own nation and the high
priests have handed you over to me. What have you done?’ Jesus responded: ‘My kingdom
is not of this world. If my kingdom were of this world, my ministers would certainly strive
so that I would not be handed over to the Jews. But my kingdom is not now from here.’ And
so Pilate said to him, ‘You are a king, then?’ Jesus answered, ‘You are saying that I am a
king. For this I was born, and for this I came into the world: so that I may offer testimony
to the truth. Everyone who is of the truth hears my voice.’ Pilate said to him, ‘What is truth?’
And when he had said this, he went out again to the Jews, and he said to them, “I find no
case against him.’ (John 18:29-38)
28 A possible motive mentioned by Pope Benedict XVI in his book ‘Jesus of Nazareth, Part II’, ch.5. 29 See note 25 for archaeological evidence. 30 Pontius Pilate, Governor of Judea 26–36AD. 31 Part II, page 20–27 of this same document. 32 Proof for 33AD as Year of Jesus’ death is derived from John 19:12, questioning a 30AD Final Year…
See part III, §5, and part IV+V, page 31-39, of this Synthesis for further discussion of this matter. 33 Annas was expelled as High Priest by Gratus in 15AD for executing a death penalty against Roman orders:
‘Annas officially served as High Priest for ten years (6–15 AD), when at the age of 36 he was deposed by the
procurator Gratus 'for imposing and executing capital sentences which had been forbidden by the imperial
government.’ [Bunch, Taylor G., Behold the Man, Pacific Press Publishing Association (Mountain View, Cal-
ifornia, USA), p.59 (1940)]. Cf. http://en.wikipedia.org/wiki/Annas.
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3.8 Jesus interrogated by Herod Antipas, Tetrarch of Galilee: Roman Trial – Part II
Luke continues (23:5–12):
But they continued more intensely, saying: ‘He has stirred up the people, teaching through-
out all of Judea, beginning from Galilee, even to this place.’ But Pilate, upon hearing Gal-
ilee, asked if the man were of Galilee. And when he realized that he was under Herod’s
jurisdiction, he sent him away to Herod, who was himself also at Jerusalem in those days.
Then Herod, upon seeing Jesus, was very glad. For he had been wanting to see him for a
long time, because he had heard so many things about him, and he was ho–ping to see some
kind of sign wrought by him. Then he questioned him with many words. But he gave him no
response at all. And the leaders of the priests, and the scribes, stood firm in persistently
accusing him. Then Herod, with his soldiers, scorned him. And he ridiculed him, clothing
him in a white garment. And he sent him back to Pilate. And Herod and Pilate became
friends on that day. For previously they were enemies to one another.
Jesus was sent back to Pilate at the Praetorium.
3.9 Jesus interrogated by Pilate, second time: Roman Trial – Part III
Pilate calls the High Council, who had sentenced Jesus in haste earlier that morning, back,
explaining that he, nor Herod, had found any fault in Him:
And Pilate, calling together the leaders of the priests, and the magistrates, and the people,
said to them: ‘You have brought before me this man, as one who disturbs the people. And
behold, having questioned him before you, I find no case against this man, in those things
about which you accuse him. And neither did Herod. For I sent you all to him, and behold,
nothing deserving of death was recorded about him. Therefore, I will chastise him and re-
lease him.’ Now he was required to release one person for them on the feast day. But the
entire crowd exclaimed together, saying: ‘Take this one, and release to us Barabbas!’ Now
he had been cast into prison because of a certain sedition that occurred in the city and for
murder. (Luke 23:13-19)
The same in John (who has left out the interrogation by Herod Antipas)34:
‘But you have a custom, that I should release someone to you at the Passover. Therefore,
do you want me to release to you the king of the Jews?’ Then they all cried out repeatedly,
saying: ‘Not this one, but Barabbas.’ Now Barabbas was a robber. (John 18:39-40)
Matthew’s testimony:
And at that time, he had a notorious prisoner, who was called Barabbas. Therefore, having
been gathered together, Pilate said to them, ‘Who is it that you want me to release to you:
Barabbas, or Jesus, who is called Christ?’ For he knew that it was out of envy they had
handed him over. (Matthew 27:16-18)
Then Pilate spoke to them again, wanting to release Jesus. But they shouted in response,
saying: ‘Crucify him! Crucify him!’ Then he said to them a third time: ‘Why? What evil has
he done? I find no case against him for death. Therefore, I will chastise him and release
him.’ But they persisted, with loud voices, in demanding that he be crucified. And their
voices increased in intensity. (Luke 23:20-23)
34 Likely, since John accepted Luke’s account as sufficient on this matter. Eusebius notes: ‘And when
Mark and Luke had already published their Gospels, they say that John, who had employed all his
time in proclaiming the Gospel orally, finally proceeded to write for the following reason. The three Gospels already mentioned having come into the hands of all and into his own too, they say that he
accepted them and bore witness to their truthfulness; but that there was lacking in them an account
of the deeds done by Christ at the beginning of his ministry.’ Eusebius, Church History –Book III,
chapter 24, §7. Cf. http://www.newadvent.org/fathers/250103.htm
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John then reports Pilate tortured Jesus before he passed his final judgement:
Therefore, Pilate then took Jesus into custody and scourged him. And the soldiers, plaiting
a crown of thorns, imposed it on his head. And they put a purple garment around him. And
they were approaching him and saying, ‘Hail, king of the Jews!’ And they struck him re-
peatedly. Then Pilate went outside again, and he said to them: ‘Behold, I am bringing him
out to you, so that you may realize that I find no case against him.’ (Then Jesus went out,
bearing the crown of thorns and the purple garment.) And he said to them, ‘Behold the
man.’ (John 19:1-5)
After this, Pilate becomes afraid, as is clarified by John, when he hears Jesus is said to be
more than a normal man:
The Jews answered him, ‘We have a law, and according to the law, he ought to die, for he
has made himself the Son of God.’ Therefore, when Pilate had heard this word, he was more
fearful. And he entered into the Praetorium again. And he said to Jesus. ‘Where are you
from?’ But Jesus gave him no response. Therefore, Pilate said to him: ‘Will you not speak
to me? Do you not know that I have authority to crucify you, and I have authority to release
you?’ Jesus responded, ‘You would not have any authority over me, unless it were given to
you from above. For this reason, he who has handed me over to you has the greater sin.’
(John 19:7-11)
Even at this time in the trial, before he sits down in the Seat of Judgement, Pilate still tries
to release Jesus:
And from then on, Pilate was seeking to release him. But the Jews were crying out, saying:
‘If you release this man, you are no friend of Caesar. For anyone who makes himself a king
contradicts Caesar.’ Now when Pilate had heard these words, he brought Jesus outside,
and he sat down in the seat of judgment, in a place which is called the Pavement, but in
Hebrew, it is called the Elevation. (John 19:12-13)
Even now, his wife informs him about a vivid dream she has had this day:
When he was set down on the judgment seat, his wife sent unto him, saying, Have thou
nothing to do with that just man: for I have suffered many things this day in a dream because
of him. (Matthew 27:19 KJV5)
Therefore Pilate, about to declare a judgement over Jesus, since he had taken place in the
Seat of Judgement35, decides to confront the Jews present, one more time:
Now it was the preparation day of the Passover, about the (third)36 hour. And he said to the
Jews, ‘Behold your king.’ But they were crying out: ‘Take him away! Take him away! Cru-
cify him!’ Pilate said to them, ‘Shall I crucify your king?’ The high priests responded, ‘We
have no king except Caesar.’ (John 19:14-15)
This last statement changed the course of events, since Pilate is now confronted with a for
him dangerous political accusation.
Therefore the chief priest, the elders (Synoptics) and servants (John) stir up the crowd:
But the leaders of the priests and the elders persuaded the people, so that they would ask
for Barabbas, and so that Jesus would perish. (Matthew 27:20)
35 this follows from the preceding verse 13. 36 See §3.11 for a debate on 3rd & 6th hour.
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Finally Pilate gives in:
And so Pilate issued a judgment granting their petition. Then he released for them the one
who had been cast into prison for murder and sedition, whom they were requesting. Yet
truly, Jesus he handed over to their will. (Luke 23:24-25)
Mark:
Then Pilate, wishing to satisfy the people, released Barabbas to them,
and he delivered Jesus, having severely scourged him, to be crucified. (Mark 15:15)
John:
Then delivered he him therefore unto them to be crucified.
And they took Jesus, and led him away. (John 19:16 KJV)
Matthew gives a detailed report about what happened after Jesus was sentenced:
Then Pilate, seeing that he was able to accomplish nothing, but that a greater tumult was
occurring, took water, washed his hands in the sight of the people, saying: ‘I am innocent
of the blood of this just man. See to it yourselves.’ And the entire people responded, saying
‘May his blood be upon us and upon our children.’ Then he released Barabbas to them.
But Jesus, having been scourged, he handed over to them, so that he would be crucified.
Then the soldiers of the procurator, taking Jesus up to the Praetorium, gathered the entire
cohort around him. And stripping him, they put a scarlet cloak around him. And plaiting a
crown of thorns, they placed it on his head, with a reed in his right hand. And genuflecting
before him, they mocked him, saying, ‘Hail, King of the Jews.’ And spitting on him, they
took the reed and struck his head. And after they had mocked him, they stripped him of the
cloak, and clothed him with his own garments, and they led him away to crucify him.
(Matthew 27:24-31)
Matthew’s ‘having been scourged’ answers the question about when Jesus was tortured: as
John reports, Jesus was scourged during the trial, after He was send off to Herod. Here the
insertion ‘having been scourged’ indicates, Jesus had been scourged before, during the trial,
and now they continued their torture and mocking of Jesus, after Pilate’s decision to hand
Him over to the Sanhedrin representatives.
Both acts of torture at the Praetorium speaks of the (amount of) suffering Jesus was going
through for our redemption and the Redemption of the entire World.
In the following paragraph we shall look into the ‘timeline’ of Jesus’ Sufferings.
+ + +
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TIMELINE OF JESUS’ SUFFERINGS
3.10 Jesus’ Sufferings
A chronology of the physical tortures Jesus suffered for our benefaction:
1. At Annas’ house: Jesus is struck by one of the attendants of the High Priest.
Then, when he had said this, one the attendants standing nearby struck Jesus, saying: ‘Is
this the way you answer the high priest?’ Jesus answered him: ‘If I have spoken wrongly,
offer testimony about the wrong. But if I have spoken correctly, then why do you strike
me?’ (John 18:22–23)
2. At Caiaphas’ house: Jesus was spit in His Face, covered by a blindfold, stricken
with the palm of their hands and fists.
‘And some began to spit on him, and to cover his face and to strike him with fists, and to
say to him, ‘Prophesy’. And the servants struck him with the palms of their hands.
‘And the men who were holding him ridiculed him and beat him. And they blindfolded
him and repeatedly struck his face. And they questioned him, saying: ‘Prophesy! Who is
it that struck you?’ And blaspheming in many other ways, they spoke against him.
(Mark 14:65&Luke 22:63–65).
3. At Herod’s palace: Jesus is scorned, ridiculed, dressed in a white garment.
Then Herod, with his soldiers, scorned him. And he ridiculed him, clothing him in a white
garment. And he sent him back to Pilate. (Luke 23:11)
The white garment might signify Jesus, the Lamb without blemish, about to be immola–
ted. And the ‘Mashiach Ben David’: the Messiah, Son of David, the true King of Israel.
4. At Pilate’s Praetorium: Jesus is scourged, plaited a crown of thorns, dressed in a
purple garment, stricken repeatedly.
Therefore, Pilate then took Jesus into custody and scourged him. And the soldiers, plait-
ing a crown of thorns, imposed it on his head. And they put a purple garment around him.
And they were approaching him and saying, ‘Hail, king of the Jews!’ And they struck him
repeatedly. Then Pilate went outside again, and he said to them: ‘Behold, I am bringing
him out to you, so that you may realize that I find no case against him.’ Then Jesus went
out, bearing the crown of thorns and the purple garment. And he said to them, ‘Behold
the man.’ (John 19:1-5)
The purple garment might signify Jesus, King of Israel, and the King of Kings, Caesar.
The ‘Mashiach Ben Joseph’: the Messiah, Son of Joseph, the Suffering Servant [Isaiah].
Even more so, the Mantle of A’aron, the High Priest, was made of violet37.
But the Messiah who came, was a High Priest of the good things which he wrought: and
he entered into the great and perfect tabernacle, which was not made with hands and was
not of these created things. And he did not enter with the blood of goats and calves; but
with the blood of himself, he entered once into the sanctuary, and obtained eternal re-
demption. For if the blood of goats and calves, with the ashes of a heifer, was sprinkled
37 Exodus 28:31 : תכלת׃ [tekeleth]; the cerulean mussel, that is the color violet obtained there from or stuff dyed
therewith: often translated ‘blue’; but ‘violet’ is closer to ‘purple’. Indeed, John 19:5 contains the Greek equiv-
alent of the Hebrew: πορφυρουν [porphurous], of Latin origin: the ‘purple mussel’, that is (by implication),
the red blue color itself, and finally, a garment dyed with it: - purple. (Strong H8504/G4209/G4210)
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upon them that were defiled, and sanctified them as to the purification of their flesh; then
how much more will the blood of the Messiah, who by the eternal Spirit offered himself
without blemish to God, purge our conscience from dead works, so that we may serve the
living God? (Hebrews 9:11-14; transl.‘James Murdock NT’)
5. At the Praetorium, after Pilate has passed his final judgement: Jesus is mocked, strip-
ped of the purple garment, clothed in His own garments, led away to be crucified.
And after they had mocked him, they stripped him of the purple, and they clothed him in
his own garments. And they led him away, so that they might crucify him. (Mark 15:20)
6. On the way from the Praetorium to Golgotha: Jesus suffers on His Way of the Cross.
Therefore, he then handed him over to them to be crucified. And they took Jesus and led
him away. And carrying his own cross, he went forth to the place which is called Calvary,
but in Hebrew it is called the Place of the Skull. (John 19:16–17)
On His way to the place of crucifixion the Roman soldiers charged Simon of Cyrene,
father of Alexander and Rufus, who was passing by from the countryside –and therefore
likely physically a strong man– to carry the cross (after Jesus fell a third time?):
And they compelled a certain passer-by, Simon the Cyrenian, who was arriving from the
countryside, the father of Alexander and Rufus, to take up his cross. (Mark 15:21)
7. At Golgotha: Jesus is crucified, His sufferings on the Cross
And they arrived at the place which is called Golgotha, which is the place of Calvary.
And they gave him wine to drink, mixed with gall. And when he had tasted it, he refused
to drink it. Then, after they had crucified him, they divided his garments, casting lots, in
order to fulfil what was spoken by the prophet, saying: They divided my garments among
them, and over my vestment they cast lots. And sitting down, they observed him. And they
set his accusation above his head, written as: THIS IS JESUS, KING OF THE JEWS.
Then two robbers were crucified with him: one on the right and one on the left. But those
passing by blasphemed him, shaking their heads, and saying: ‘Ah, so you would destroy
the temple of God and in three days rebuild it! Save your own self. If you are the Son of
God, descend from the cross.’ And similarly, the leaders of the priests, with the scribes
and the elders, mocking him, said: ‘He saved others; he cannot save himself. If he is the
King of Israel, let him descend now from the cross, and we will believe in him. He trusted
in God; so now, let God free him, if he wills him. For he said, I am the Son of God.’
Then, the robbers who were crucified with him also reproached him with the very same
thing. Now from the sixth hour, there was darkness over the entire earth, even until the
ninth hour. (Matthew 27:33-50)
And standing beside the cross of Jesus were his mother, and his mother’s sister, and Mary
of Cleophas, and Mary Magdalene. Therefore, when Jesus had seen his mother and the
disciple whom he loved standing near, he said to his mother, ‘Woman, behold your son.’
Next, he said to the disciple, ‘Behold your mother.’ And from that hour, the disciple ac-
cepted her as his own. After this, Jesus knew that all had been accomplished, so in order
that the Scripture might be completed, he said, ‘I thirst.’ And there was a container placed
there, full of vinegar. Then, placing a sponge full of vinegar around hyssop, they brought
it to his mouth. Then Jesus, when he had received the vinegar, said: ‘It is consummated.’
And bowing down his head, he surrendered his spirit.
(John 19:25-30).
+ + +
After this timeline of Jesus’ sufferings, let us return to the Good Friday chronology.
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3.11 Jesus was sentenced at “the sixth hour”, but crucified at “the third hour”?
The ‘sixth hour’ of John 19:14 compared to the ‘third hour’ of Mark 15:25.
This seems to cause a serious problem: John 19:14 states, shortly before Pilate’s verdict, it
was ‘about the 6th hour’: ‘Now it was the preparation day of the Passover, about the sixth
hour. And he said to the Jews, Behold your king.’ (John 19:14)
But in Mark 15:25 it says:
‘Now it was the third hour. And they crucified him.’ (Mark 15:25)
How can Jesus be judged about the 6th hour, but crucified during the 3rd hour? Obviously,
this is not possible.
The precise hours38 at April 3/Nisan 14, 33AD, are as follows:
Sunrise: at 05.28h starts morning,
1st hour: from 05.28h until 06.30h
3rd hour: from 07.32h until 08.35h
6th hour: from 10.39h until 11.42h
9th hour: from 13.46h until 14.49h
Sunset: at 17.56h starts evening.
Some scholars have tried to solve this apparent conflict by assuming John, in this particular
verse, uses a Roman reckoning of the day, showing 6 o’clock in the morning (someone
had noticed the Roman sundial in the Praetorium pointing at the Roman 6th hour). Since
the Romans counted the hours from midnight –as we today–, it was about 06:00h?
The problem with that explanation is, that the events from the appearance of Jesus before
Pilate the first time, until the final sentence by Pilate, are far too extensive to condense in
half an hour or less. For the 6th Roman hour would have started even before 05.00h. Mid-
night was at 23:40h.39 The 6th hour from midnight was: 04:40h to 05:40h.40 This reduces
the time from sunrise to Pilate’s sentence to just 12 minutes; such a short period is clearly
insufficient to account for the Trials reported in the Gospels to have taken place.
Even more so, the Roman way of counting the hours of the day was the Gospel way!41 The solution to this problem is not found in counting from midnight. John consistently, like the Synoptics, uses daylight hours for dating events during any given day.
This leaves only two possible solutions:
Either Mark or John made a mistake, OR, one Gospel contains a copy failure.
This last fact would leave the integrity of both Gospels in tact. A scholar, dealing with this
same question, has indeed found a copy failure in the Gospel of Saint John:
Norman Scott Edwards: From: http://www.servantsnews.com/sn0211/index.htm: “John 19:14: What Time Is It?”
(continues next page)
38 See note 2 on page 3 for astronomical data. 39 The night of 2/3 April 33, the sunset was at 17:56h and the sunrise next morning at 05.28h = 11hrs+32mns;
the middle of this night was therefore: 17:56h+[5hrs+46mns]: 23:42h. [From midnight to midnight, 24hrs]. 40 The roman sun dial at the Praetorium would have shown the end of the 6th hour at 05:42h (23:42h+6hrs)? 41 Rome knew a system of counting the 1st, 3rd, 6th & 9th hour: http://en.wikipedia.org/wiki/Canonical_hours,
under ‘Judaism and the Early Church’; explained in §2, page 4, of this same thesis.
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“While looking for some other information, I happened to find what I consider very good
evidence that John 19:14 should say ‘the third hour’. In the 200’s AD [corr. ‘300’s’], one
of the Ante-Nicene Fathers, Peter, Bishop of Alexandria42, wrote about the problem with
John 19:14 in section 6 of a work entitled ‘That up to the Time of the Destruction of Jeru-
salem the Jews Rightly Appointed the Fourteenth Day of the First Lunar Month’:
‘When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the
judgment-seat, in a place that is called the Pavement, but in the Hebrew, Gabbatha. And
it was the preparation of the Passover, and about the third hour, as the correct books
render it, and the copy itself that was written by the hand of the evangelist, which, by the
divine grace, has been preserved in the most holy church of Ephesus, and is there ven-
erated by the faithful.’ 43
Edwards:
“When Peter of Alexandria wrote this, he was not trying to prove any kind of point about
the timing of Jesus’ death, he was quoting the verse for other reasons. However, he notes
in passing that many books had something else, but that the original manuscript, which
was still available at that time, had it correct [‘the third hour’]. There seems to be no
motivation whatever for Peter of Alexandria to have made up this idea. It would certainly
detract from his authority if any of his readers knew he was making something up.
Even today, a few ancient manuscripts still say ‘third hour’ in John 19:14. But because the
number is small, most of the master Greek texts that are the basis of modern Bible transla-
tions say ‘sixth hour’, … thorough scholars like Adam Clarke bring out the ‘third hour’
manuscripts. See the unabridged version of his commentary on John 19:14:
“The sixth hour—Mark says, Mark 15:25, that it was the third hour. Trith, the third, is
the reading of DL, four others [other manuscripts], the Chron. Alex., Seuerus Antiochen.,
Ammonius, with others mentioned by Theophylact. Nonnus, who wrote in the fifth century,
reads trith, the third. As in ancient times all the numbers were written in the manuscripts
not at large but in numeral letters, it was easy for g three, to be mistaken for v six. The
Codex Bezae has generally numeral letters instead of words. Bengel observes that he has
found the letter g gamma, three, exceedingly like the v episemon, six, in some MSS. {Epi-
semon = greek ‘st’ combined, similar appearance to final form sigma with a nearly flat
top. Similar appearance to upper case gamma G.} The major part of the best critics think
that trith, the third, is the genuine reading. See the note on Mark 15:25.”
The only other Bible translation I could find that says ‘third hour’ for John 19:14 is the
Concordant Literal New Testament. Yet I believe ‘third hour’ (9 a.m.) is the right transla-
tion. Why? It is consistent with the other books of the Bible, some ancient manuscripts
actually contain this reading, the ancient writer Peter of Alexandria claims it is correct, a
copying mistake seems likely and there seems to be no doctrinal reason why John 19:14
would have been altered.” (Norman Scott Edwards) END OF QUOTE.
Conclusion
John 19:14’s: ‘about the sixth hour’, really is: ‘about the third hour’.
Our Bible translations contain an early copy failure in the main text apparatus.
This failure needs correction in future Bible translations.44
42 Peter of Alexandria, Patriarch in 300–311, &Saint: http://orthodoxwiki.org/Peter_of_Alexandria. 43 Original text: http://www.ccel.org/ccel/schaff/anf06.ix.vi.v.html , open: note 2376 in that article. 44 The ‘about the sixth hour’ could be kept as a note to the biblical text, explaining the textual change to
‘about the third hour’.
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3.12 Jesus is crucified between 08.00h and 09.00h, Friday April 3, 33AD7
After this, at the 3rd hour (=07.32h–08.35h) as Mark notes (15:25), Jesus was send on His
Way of the Cross, and, arriving at Golgotha, crucified. This happened at about 08:30h (+/-
30 min.), at the completion of the 3rd hour, which gives enough time for all events reported
in the Gospels –from the Sentence at dawn by the Sanhedrin until the Sentence by Pilate–
to have passed: from 05:28h until 08:30h are 3 full hours, and this seems to me enough
time for the events reported during this Friday morning.
Jesus has been on the Cross for a minimum of about 4¾ hours [09.00h–13.45h] and for a
maximum of about 7 hours [08.00h–15.00h].
Conclusion: Jesus was crucified at about 08.30h (+/- ½h).
3.13 Jesus dies at about 15.00h, Friday April 3, 33AD7
Jesus dies at the ninth hour:
“And about the ninth hour, Jesus cried out with a loud voice, saying: ‘Eli, Eli, lamma
sabacthani?’ that is, ‘My God, My God, why have you forsaken me?’ ….. Then Jesus,
crying out again with a loud voice, gave up his life.” (Matthew 27:46,50)
Or, Jesus dies in the year 30AD:
For the Jewish Talmud in Yoma 39b of the events which occurred in the Temple, says:
“Forty years before the Temple was destroyed [40 years before 70AD=30AD] the gates
of the Hekel [Holy Place] opened by themselves, until Rabbi Yohanan B. Zakkai rebuked
them [the gates] saying, Hekel, Hekel, why alarmist thou us? We know that thou art des-
tined to be destroyed...”.45
This little known text from the Jewish Talmud confirms 30AD as Year of Jesus’ death.46
3.14 Jesus was buried at some time between 15:00h-18:00h
After Jesus died, His Mother, Mary Magdalene and Mary the mother of James&Joseph47,
came and saw how two members of the High Council, Joseph of Arimathea and Nicode-
mus, who were secret followers of Jesus48, had taken His body from the cross, anointed
Him, and lay Him in Joseph’s tomb before the Sabbath started; = Friday April 3, 33AD,
somewhere between 14:50h and 18.00h.49
Thus Jesus’ Passion hours all relate to the daylight calendar mentioned in §1 & §2.
In §3.15 the research results are summarized in a comprehensive Table.
END OF PART I.
At the Feast of the Assumption
of the Holy Virgin Mary,
August 15, 2011.
Marcel van Raaij,
Changes:18-08-2011Madrid/22-10Berlin/01-12-2011/26-09-/16-10-2013/27–01–/11-03-2014DenBosch/06-06-2018Rosmalen.
45 Further discussion for the reasons giving evidence 30AD or 33AD was the Year, see part III/IV/V, p.31-39. 46 For the determination of the Year of Jesus’ death, see “Summary Options First&Last Year Of Jesus Ministry”. 47 And there was there Mary Magdalen and the other Mary, sitting over against the sepulchre. (Matthew 27:61) 48 John 19:38–42. 49 See §2, page 4 for more details.
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§3.15 FINAL TIMELINE – GOOD FRIDAY, APRIL 3, 33AD
A possible timeline for the events of Passover, Nisan 14/33AD from midnight, until
sunset Nisan 15/33AD, that includes all Gospel timestamps, without any conflicts:
See also Appendix D, ‘Good Friday Chronology’.
Notes 51–62 are all from the ‘Catholic Public Domain Version’64, unless another version is stated.
50 The 12 hours of this night ran from 17:56h Thursday to 05:28h Friday, or 12 hours of 58 minutes, with the
midnight hour starting at 23:42h, but such precision is not possible, the hours in this table are all estimates. 51 Mark 14:26, Matthew 26:30, Luke 22:39, John 14:31. 52 Mark 14:37, “And he said to Peter: Simon, are you sleeping? Were you not able to be vigilant for one hour?”. 53 John 18:13. 54 John 18:24, Matthew 26:57. 55 Matthew 27:1, Luke 22:66. 56 Jerusalem 03/04/33: sunrise at 05.28h [Alcyone Ephemeris 4.2, see http://www.alcyone.de]. 57 Mark 15:1, “And immediately in the morning, after the leaders of the priests had taken counsel with the
elders and the scribes and the entire council, binding Jesus, they led him away and delivered him to Pilate.” 58 John 18:28, ‘Then led they Jesus from Caiaphas unto the hall of judgment: and it was early.’ (KJV) 59 John 19:14 = Peter of Alexandria (300–311AD). Wrong: “6th hour”, as in about all translations. Cf. §3.11. 60 Mark 15:25. 61 Mark 15:33 “And when the sixth hour was come, there was darkness over the whole land until the ninth hour” 62 Luke 23:54 “And it was the day of Preparation, and the Sabbath was drawing near.” 63 Jerusalem 03/04/33: sunset at 17.56h [Alcyone Ephemeris 4.2, see http://www.alcyone.de]. 64 Source: see note 1.
THE PASSION OF JESUS APRIL 3/33AD = Good Friday
A Possible Timeline of Jesus Passion (all estimates) starting 00.00h50
1 Jesus with His apostles leaves Upper Room 23.40h/00.00h50 ‘having sung a hymn’51
> from the Upper Room to the Garden of Olives after midnight
2 Imprisonment at night after 01.00h ‘vigil for 1 hour’52
> from Garden of Olives to High Priest Palace before 02.00h
3 Interrogation by Annas, old High Priest 02.00 - 03.00h ‘first to Annas’53
> from House of Annas to House of Caiaphas e.g. 03.00h
4 Interrogation by Caiaphas, High Priest 03.00 - 05.00h ‘to Caiaphas’54
> from Caiaphas to Hall of Hewn Stones 05.0005.30h ‘at dawn’55 (=05.28h56)
5 Condemnation by the Sanhedrin 05.30 - 05.45h ‘immediately’57
> from Hall of Hewn Stones to the Praetorium 05.4506.00h ‘early morning’58
6 Roman Trial part I: before Pilate, the Prefect 06.00 - 06.30h
> from Praetorium to Palace of Herod 06.3006.45h
7 Roman Trial part II: before Herod, the King 06.45 - 07.15h
> from king Herod back to the Praetorium 07.1507.30h
8 Roman Trial part III: before Pilate, 2nd time 07.30 - 08.00h ‘about the third hour’59
> from Gabbatha to Golgotha: Way of the Cross 08.0008.30h (=07.32–08.35h)
9 Jesus’ Crucifixion ‘about’ 08.30h = ‘the third hour’60
> on the Cross on Golgotha (=07.32–08.35h)
10 Darkness all over the land: 10.40 - 13.50h = ‘the sixth hour’61
> on the Cross on Golgotha (=10.33–11.42h)
11 Jesus’ Death on the Cross 14.50 / 15.00h = ‘the ninth hour’52
> from the Cross to the Sepulchre (=13.46–14.49h)
12 Jesus’ Burial before 18.00h = ‘before sunset’62
> by Joseph of Arimathea&Nicodemus (=17.56h63)
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II. HOW THE PHARISEES CHANGED THE HEBREW CALENDAR And how this brings the Gospel Passion Week Chronologies in harmony.
§1. Sabbath Interpretation
The Pharisees differed in the understanding of Torah rules on the Sabbath; in their discourses
with Jesus Christ, we see their strict interpretation of the Sabbath, even against the doctrine
and the way Jesus, His disciples, and many of His contemporaries, applied the Sabbath rules.
Several disputes in the Gospels with the Pharisees relate to their strict Sabbath interpretation.
In this conviction, I propose, the Pharisees went so far as to change the calendar presupposed
in the Torah, as written down by Moses, as this Thesis will demonstrate.65
§2. Sadducees & Pharisees: background Jewish calendar formation
As Josephus notes, the followers of the Pharisees constituted the greater majority:
The Sadducees are of the opinion that the soul perishes with the body. They are guided only
by the laws. To them it is a virtue to engage in discussions with those who teach the wisdom
they endeavour. Their doctrine is followed by few people, but the most powerful. … When they
come in leading positions, almost always they follow the opinion of the Pharisees. Not because
they want to, but because if they don’t, the majority of the people will not accept them.66
On the ideas of either Sadducees and Pharisees, Josephus writes on events that occurred in
111–104BC: “Now there was one Jonathan, a very great friend of Hyrcanus's67, but of the
sect of the Sadducees, whose notions are quite contrary to those of the Pharisees.”
“It was this Jonathan who chiefly irritated him, and influenced him so far, that he made him
leave the party of the Pharisees, and abolish the decrees they had imposed on the people, and
to punish those that observed them.”
“The Pharisees have delivered to the people a great many observances by succession from
their fathers, which are not written in the laws of Moses; and for that reason it is that the
Sadducees reject them, and say that we are to esteem those observances to be obligatory which
are in the written word, but are not to observe what are derived from the tradition of our
forefathers. And concerning these things it is that great disputes and differences have arisen
among them, while the Sadducees are able to persuade none but the rich, and have not the
populace obsequious to them, but the Pharisees have the multitude on their side.”68
These observations by Josephus are in perfect harmony with intents&contents in the discus-
sions of Jesus Christ with the Pharisees and the Sadducees, as reported in the Gospels.69
They also show, there were serious disagreements between the doctrines of both parties and the
Teachings of Jesus.70
65 To understand the contents of this thesis better, please keep the Year Scheme 32/33AD (appendice C) at hand. 66 Flavius Josephus, Jewish Antiquities, book XVIII, 16–17. 67 Hyrcanus: the Jewish King and High Priest from 134BC until 104BC. 68 Flavius Josephus, Jewish Antiquities, book XIII, 293/295/297-298. 69 70
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§3. On the Calendar Debate between Sadducees and Pharisees – preceding Jesus’ time
“One of the areas of debate between the Sadducees and the Pharisees concerned the calendar.
Leviticus 23:15-16 began the tabulation for the Feast of Weeks using the expression "on the
day after the Sabbath." The Sadducees said that "Sabbath" meant the Sabbath, and so the Feast
of Weeks71 always fell on a Sunday. But the Pharisees ruled that "Sabbath" was the first day
of Passover whatever that day was and so the Feast of Weeks could actually come on any
day."72 21
Note in this article:
21 Samuel Sandmel, Judaism and Christian Beginnings (New York: Oxford Univ. Press, 1978), p.158. Taken from: ‘The Sadducees’, study: Allen Ross, to be found at http://bible.org/seriespage/sadducees.
The counter-argument is simple. If Moses meant: ‘He shall lift up a sheaf before the Lord, on
the morning after the Passover Sabbath’ (Lev.23:11), he would have written: ‘on the 16th day
of the 1st month’, as he did with other days relating to the feast of Passover:
The 10th: gathering of the paschal lambs; the 14th: slaughter&eating of the lamb; 15th: sabbath
celebration of the Exodus from Egypt; the 21st: closing sabbath of this first Week Feast.
Therefore, Moses instructed to offer the 1st Omer on the morning after the 1st Week Sabbath.
This is proven also by the next institution, involving the 50th day after the presentation of the
First Omer: count seven Sabbaths. To count 7 more Week Sabbaths makes perfect sense; but
to count 7 more Festival Sabbaths makes no sense, for they do not exist. Even in the Pharisee
interpretation, it is necessary to count 7 Week Sabbaths.73 For the Day of Shavuot this gives
the same outcome anyway: namely the first Sunday after the 7th Week Sabbath: the Pharisees
could not get around this double Sabbath celebration, and therefore did not ‘downgrade’ Sha-
vuot into a lesser celebration74 – as the Sadducees possibly did, although the Torah is explicit
in its instruction: Shavuot is a full Festival Sabbath75 –, but at some point tried to move it away
from Sunday by this illogical ‘sabbaths=weeks explanation’73 (as in today’s Hebrew calendar).
The Pharisees stated from early on: Moses must have meant ‘after the Passover Sabbath, 15
Nisan’. Why? Because, if they would have agreed with the Temple priests, their rule ‘no two
Sabbaths!’ would have fallen apart for the simple reason that a 50th day celebration after the
7th Sabbath gives 2 consecutive Sabbaths: the 7th Week Sabbath + the Shavuot Sabbath!
That’s why the Pharisees had to disagree with a Torah commandment not reputed before. In
their calendar interpretation Shavuot should be moved from the 7th Sunday to another week
day, 50 days after the 15th of Nisan; therefore, even today, Shavuot is celebrated in the Jewish
Calendar on a fixed date, Siwan 6, while in Jesus time it was always celebrated on the Sunday,
following the 7th Sabbath, 50 days after the presentation of the First Omer in the Temple at
Jerusalem. In 33AD Shavuot fell on Sunday Siwan 7, May 24. Proof for this we find in Acts
2:1. Christian Tradition has always celebrated the day of Pentecost on Sunday.
71 ‘Feast of Weeks’: Pentecost [Greek], Shavuot [Hebrew]. 72 Note: ‘any day, but Friday or Sunday’. [MR] 73 An interesting article on this question: http://www.torahresource.com/EnglishArticles/CountingTheOmer.pdf;
still, the author’s conclusion the Pharisee interpretation was guiding in Jesus’ day, does not convince me for
the reasons mentioned above. On the dating of the First Omer, see Appendix E. 74 In the present Hebrew Calendar Shavuot is also counted after the 7th Week Sabbath, but not celebrated on
the 1st day of the week (the traditional Pentecost Sunday), to avoid the 2 consecutive Sabbath celebrations. 75 Leviticus 23:21 : Shavuot=a full Sabbath. Compare with 23:7–8, no difference in statute from Abib 15&21.
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It seems, the change of the Shavuot Sunday was not accepted in Jesus’ time. This dividing
point had been there since the Sadducees&Pharisees existed. The Sadducees, in the years be-
fore the destruction of the Temple in 70AD still in charge, being forced to accept many of the
Pharisee interpretations, due to their popularity among the population, as Josephus relates (§2),
probably would not have bend on this point. Also, in 33AD both celebrations coincided.76
This leaves Shavuot in the year of Jesus’ Sacrifice on the 50th day, Sunday May 24 in 33AD.
Extra proof is, Christian Tradition has always celebrated Pentecost on Sunday Acts 2:1.
§4. ‘No 2 Consecutive Sabbaths Please!’
In studying the problems underlying Gospel Chronology we may have discovered the apparent
reasons behind the changes to the Jewish Calendar during the age of Jesus, by the Pharisee’
party. From their stricter interpretation of Sabbath Law, the Pharisees77 likely pursued ever
stricter regulations from the High Council. Their conviction lead to the demand to institute
new calendar rules, as to avoid the celebration of two consecutive Sabbaths. For, Sabbath
rules forbid to bury a dead person on Sabbath, for example, most famously applied in the case
of the burial of Jesus (John 19:40–42) and it would not be permissible to leave a dead body
unburied for more than 24 hours. And, as will be explained in Objection B-D in part VI of this
document, more rules had been introduced by their forefathers. Therefore, keeping two Sab-
bath days in sequence –under the Pharisee regulations– had become untenable.78
That is why a “Rosh Hashanah postponement rule” [F79] was invented, causing Yom Kippur
(10 Tishri) to be postponed, in case it fell on a Friday or a Sunday (the day before or after the
Sabbath). To achieve this, the new year’s day ‘Rosh Hashanah’, 1 Tishri, had to be postponed
by 1 day, in case it fell on a Wednesday or a Friday, thus moving 10 Tishri to a Saturday or a
Monday. This postponement rule is known today as ‘lo ADU Rosh’.80
In case of Yom Kippur or the Passover Sabbath falling on a Saturday, it was called ‘a Great
Sabbath’, celebrating the Festival Sabbath on the Week Sabbath (=2 Sabbaths in 1 day).81
§5. Postponement of Yom Kippur => Postponement of Passover Sabbath!
This new ‘Rosh Hashanah postponement rule’ had a positive effect later on in the calendar
[from the Pharisee point of view] in that it automatically postponed the Passover Sabbath of
15 Nisan, later in the Tishri Year, as well.82 If Yom Kippur occurred on a Friday, the Passover
Sabbath occurred as well on a Friday. Therefore, postponement of Yom Kippur automatically
moved Passover Sabbath from a Friday to a Saturday. This is what happened in the 32-33AD:
the Pharisees imposed Rosh Hashanah postponement, postponed 15 Nisan 33AD from Friday
3 April to Saturday 4 April (the “Great Sabbath” of John 19:31).
Only those following the Pharisee-lead, would have celebrated the paschal meal this Friday
evening, at the start of the week sabbath, and not Thursday evening; therefore the Passover
celebrations of the Pharisees started 1 day later than the Temple Calendar did, which in Jesus’
76 Compare Year 32/33AD: Sadducee Calendar, Sunday 7 Siwan=Pharisee Calendar, Sunday 6 Siwan: app.C5/C6. 77 “The Pharisees”: some of the rules discussed here might even be of an earlier date [after exile: 587BC]. 78 Most of these early Pharisee laws are still echoed in modern Jewish Calendar rules. 79 E.g.: http://individual.utoronto.ca/kalendis/hebrew/postpone.htm, by Dr. I. Bromberg, University of Toronto.
Known as: ‘lo ADU Rosh’. The early phase of postponement rule development is discussed here, but, as you
can see in Dr. Bromberg’s summary, Jewish Calendar rules became ever more refined and precise [app. F] 80 Maybe later, but Monday was disallowed as well for Rosh Hashanah. Tishri 1 a Monday? Postponed to Tuesday. 81 I do not agree with those who translate the ‘Great Sabbath’ of John 19:31 with (just) a ‘High Day’.
‘High Day’ was and is used in a broader&more specific sense in Jewish Calendarism. 82 In years without intercalation, without a leap day or leap month. E.g.: compare I+II in appendix C5, 10Ti+15Ni.
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day was under leadership of the High Priests, who were all of the Sadducee’ party. And since
Josephus notes that the majority of people followed the Pharisees (§2), most visitors to the
Feast at Jerusalem will have celebrated Passover from Friday evening 3 April 33AD onwards.
The most likely solution by the Sanhedrin may have been: Passover dating did not change, but
the Pharisees were permitted to celebrate the Passover Supper&Passover Sabbath 1 day later,
in years with a double sabbath celebration.
In 33AD this means:
–1 Thursday/Friday night=Passover night, due to the use of the Metonic cycle.
–2 Thursday=14 Nisan, Friday=15 Nisan.
–3 Temple faithful celebrate the Passover night accordingly: Thursday 14/Friday 15 Nisan.
–4 The Pharisees celebrated Passover 1 night later: Friday 15/Saturday 16 Nisan.
This means, Jesus celebrated the true Jewish Passover Meal on the true date of 14 Nisan.
This is a more convenient solution than the postponement of the dating of the feast itself.83
To me, this solution seems historically the most likely.84
§6. Passover: what if Rosh Hashanah was not postponed? The ‘Lo BaDU Pesach’ rule
What if, due to an inserted leap day or 13th month, Passover fell on Friday (or Sunday), while
Yom Kippur did not? Rosh Hashanah is not postponed, but 15 Nisan still falls on a Friday or
Sunday? To cope with this problem, another rule was introduced, called “lo BaDU Pesach”:
this rule postpones Passover Sabbath, if it was changed to a Friday (Sunday), due to an inter-
calated leap month (Adar I). This ‘Passover postponement rule’ moves the Passover Festival
Day forward to the Saturday (or Monday, if it fell on a Sunday).
§7. Adding an 8th day to the feast of Unleavened Bread becomes a necessity!
In 32AD the postponement of Rosh Hashanah also postponed 15th of Nisan in 33AD (see app.
C5). Thus the Pharisee Calendar, starting at the 7th month, moved 1 Tishri 32AD from Friday
24/09 to Saturday 25/09, and 15 Nisan 33AD from Friday 03/04 to Saturday 04/04 (app.C6).
But with the 1st Passover Sabbath postponed from Friday to Saturday, the 2nd Passover Sab-
bath, this is Nisan 21, moves from the next Thursday to a Friday. So, the problem of a double
Sabbath has been recreated 1 week later, with Nisan 21 on Friday&Nisan 22 on Saturday!
Thus, the interventions explained in the paragraphs 4–6 above, starting with the postponement
of Rosh Hashanah, Tishri 1, necessitated another calendar adaptation, since these changes re-
sulted in a new double Sabbath on Nisan 21+Nisan 22 in such calendar years.
How did the Pharisees solve thìs problem? They added an extra day to the feast, changing it
from a 7-day to an 8-day feast! The Feast of Unleavened Bread was in fact prolonged to in-
clude an 8th day.85
Conclusion: to undo the 2 consecutive Sabbaths on Friday Nisan 21+Saturday Nisan 22, due
to the postponement of 15 Nisan, the Feast of Unleavened Bread was extended by 1 extra day
to include the 2nd weekly Sabbath of Nisan 22. In practice, the 14th was not postponed by the
Sanhedrin, to avoid confusion with those who stayed with the old way (incl. Jesus), so in fact
the Pharisee invoked postponement made the Feast 9 days long: Thu.14Sat.23 Nisan(!).
In short: they simply included the week Sabbath, Nisan 22, making it for them an 8-days feast.
83 See Appendix C5/C6 for solution with postponement of the feast; postponement of the date was not done (yet). 84 I just discovered this solution was first proposed by Rupert von Deutz in 1112(6)AD in his work ‘De Sancta
Trinitate et operibus suis’, without reference to the Sadducees/Pharisees conflict. See: ‘Dating the Passion:
The Life of Jesus and the Emergence of Scientific Chronology (200–1600)’ by C. Philipp E. Nothaft. 85 the only alternative, postponing Nisan 21, after the first postponement of Nisan 15, results in 8 days as well.
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This 8th day may have been derived from the addition of the 2nd Passover Supper in the Dias-
pora, but this could also have been solved by shortening the feast by a day. This was not done:
The feast was extended to include Nisan 22 (Pharisee date), thus creating an 8-days feast.
The Rabbinical writings explain this 2nd feast day by vast distances to be covered by the mes-
sengers of the Beth Din, who informed the Diaspora communities of the start of the new year,
but this might have been an argument used by the Pharisees –before the age of the Rabbi’s and
destruction of the Temple– to cover up their past dissensions with the Sadducees, who seems
to have disappeared as a group, after the destruction of the Temple with its leadership.
In the present Jewish Calendar this second Passover Supper is still allowed for Jews not living
in Israel. It is celebrated on the 14th of Nisan AND on the 15th of Nisan, perfectly explaining
the remarks by St. John in the light of the Gospel of Matthew&Luke: no conflict remains.
§8. Pentecost-Shavuot: ‘move it away from the Sunday!’ (Pharisees)
Did this solve all the problems which the Pharisee demand ‘no 2 Sabbaths please!’ caused?
No, there was one more: the 50th day or “Feast of 7 Weeks”: Shavuot Sunday (=Pentecost).
In the old interpretation, the First Sheave or Omer was to be brought before the Lord at the
first day following the 1st Week Sabbath during the Feast of Unleavened Bread, or Passover
Week, as we can see from Leviticus 23:9–16:
“And the Lord spoke to Moses, saying: ‘Speak to the sons of Israel, and you shall say to them:
When you will have entered into the land which I will give to you, and you will have harvested
your grain fields, you shall carry the sheaves of grain, the first-fruits of your harvest, to the
priest. He shall lift up a sheaf before the Lord, on the day after the Sabbath, so that it may be
acceptable for you, and he shall sanctify it. And on the same day that the sheaf is consecrated,
a one-year-old immaculate lamb shall be slain as a holocaust of the Lord.’” (23:9-12 CPDV)
“And ye shall count unto you from the morrow after the sabbath, from the day that ye
brought the sheaf of the wave offering; seven sabbaths shall be complete: Even unto the
morrow after the seventh sabbath shall ye number fifty days.” (Leviticus 23:15-16 KJV).
See §3 for more on the ‘Shavuot/Pentecost argument’.
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§9. Summary Thesis “How the Pharisees changed the Hebrew Calendar”
From the Gospel Passover Week analysis follows these rules were applied in 33AD:
SUMMARY: CHANGES TO THE JEWISH CALENDAR BEFORE 70AD. As we have seen:
1. [§4] The Rosh Hashanah–postponement rule [Lo ADU Rosh]:
moves Yom Kippur to avoid 2 consecutive Sabbath celebrations.
2. [§5] The Rosh Hashanah–postponement rule postpones Passover Sabbath [Lo ADU Rosh]:
moves Passover Sabbath to avoid 2 consecutive Sabbath celebrations
in certain years without intercalated leap days, months.
3. [§6] The Passover Sabbath–postponement rule [Lo BaDU Pesach]:
moves Passover Sabbath to avoid 2 consecutive Sabbath celebrations
in certain years with intercalated leap days, months.
4. [§7] The addition of an 8th day to the Feast of Unleavened Bread:
adds Nisan 22 to the Feast of Unleavened Bread to avoid 2 consecutive Sabbaths at
the end of the Feast in years with a Passover Sabbath postponement from Friday
to Saturday (this moves the 2nd Passover Sabbath of Nisan 21, to Nisan 22).
5. [§8] The Shavuot Sabbath–postponement [Pentecost]:
moves the Shavuot Sunday Festival Sabbath [‘Pentecost’] to avoid the 2 consecutive
Sabbath celebrations of the 7th Sabbath+Shavuot at the end of the 7-Weeks Feast.
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§10. A Historical Paradox
Although the above analysis explains the causes of the calendrical changes introduced by the
Pharisees (or their forefathers) in a historically, perfectly logical manner, a paradox of history
is that these changes created precisely what they were designed to exclude, namely:
two consecutive Sabbaths!
An interpretation of the existence of a so called ‘long day’ (= 2 days of Rosh Hashana, 2 days
of Passover86): a substantial part of the older Jewish communities, both in the Holy Land and
abroad, did not accept the Pharisee changes, at least until 70AD. They might have continued
to use the same calendar as their forefathers had done for centuries, without postponement
rules.
This, of course, caused a problem precisely during postponement years: one part of the Jewish
communities followed the influential Pharisees, another part followed the old way of dating,
thus causing the celebration of 2 days of Nisan 14, with its Passover Meal, 2 days of the Pass-
over Festival Sabbath of Nisan 15, 2 days of the 2nd Festival Sabbath on the last day of the
Passover Week, Nisan 21 for the Temple faithful and Nisan 22 for the Pharisees (if Nisan 15
fell on a Friday). To avoid 2 calendar dates in Jesus’ time, a 2nd Passover Meal was allowed
on the 15th of Nisan, after the 1st Passover Meal on the 14th of Nisan, for the Pharisees&crowd.
This analysis of the Chronology of Jesus’ Passion Week in all 4 Gospels now show, a similar
line of events has occurred in the year 32–33AD87: Tishri 1 was postponed by the Pharisees,
and although celebrated by the Torah followers on Wednesday 24/09/32, the followers of the
Pharisees celebrated this Rosh Hashanah Thursday 25/09/32, Yom Kippur on Friday 03/10
by the Temple faithful, and on Saturday 04/10/32 by the Pharisees, the Passover Sabbath on
Friday 03/04/33 by the Temple faithful, and on Saturday 04/04/33 by the Pharisees.
This means, those faithful to the Temple –including Jesus&His Apostles– ate the paschal
lamb at Thursday night 02/04/33, but those following the Pharisees ate the paschal lamb
at Friday night 03/04/33.
Paradox: through their novel calendar innovations, the Pharisees caused unintended double
celebrations of Festival Sabbaths, thus creating unwanted consecutive Sabbaths, precisely the
instances they tried to eradicate from the official Jewish Calendar.
These calendrical changes were not necessary, because the Torah not only does not explicitly
exclude the celebration of two consecutive Sabbaths, in fact, It even orders a double Sabbath
in the case of Shavuot, as we have shown above, and allows for differences in Sabbath regu-
lations as a consequence!
86 see for example http://en.wikipedia.org/wiki/Passover#Date_and_duration 87 or 29AD–30AD: see “TIMESTAMPS IN THE GOSPELS – April 30AD”.
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§11. What if the Sadducees decided to follow the Pharisee Calendar in 32-33AD?
In the preceding pages, we studied the possibility of the Pharisees postponing 15 Nisan 33AD,
the Passover Sabbath, to make sure no two Sabbath days would occur on Friday/Saturday 3/4
April. We assumed the leading Priesthood in the Temple did not follow new rules proposed
by their counterparts, with calendar rules having been a longstanding conflict between them.88
But what if the Sadducees had accepted these new rules, even against their own conviction?
Would Jesus have followed this Temple dating of Passover?
This is highly unlikely. Jesus probably rejected these calendrical changes, since the Lord did
not accept human invented rules contradicting His Torah, as this discourse proves:
“Then the scribes and the Pharisees came to him from Jerusalem, saying: ‘Why do your
disciples transgress the tradition of the elders? For they do not wash their hands when they
eat bread.’ But responding, he said to them: ‘And why do you transgress the commandment
of God for the sake of your tradition?’ ” (Matthew 15:1-3)
Although Jesus has also said: ‘The scribes and the Pharisees have sat down in the chair of
Moses. Therefore, all things whatsoever that they shall say to you, observe and do. Yet truly,
do not choose to act according to their works. For they say, but they do not do.’ (Mt.23:2-3)
this cannot have included breaking any commandment or rule in the Torah:
‘Amen I say to you, certainly, until heaven and earth pass away, not one iota, not one dot shall
pass away from the law, until all is done. Therefore, whoever will have loosened one of the
least of these commandments, and have taught men so, shall be called the least in the kingdom
of heaven. But whoever will have done and taught these, such a one shall be called great in
the kingdom of heaven. For I say to you, that unless your justice has surpassed that of the
scribes and the Pharisees you shall not enter into the kingdom of heaven.’(Matt.5:18-20)89
As mentioned before, Josephus brings light in this matter by characterizing both groups:
“The Pharisees have delivered to the people a great many observances by succession from
their fathers, which are not written in the laws of Moses; and for that reason it is that the
Sadducees reject them, and say that we are to esteem those observances to be obligatory (only)
which are in the written word, but are not to observe what are derived from the tradition of
our forefathers. And concerning these things it is that great disputes and differences have
arisen among them, while the Sadducees are able to persuade none but the rich, and have not
the populace obsequious to them, but the Pharisees have the multitude on their side.”90
Therefore, the proposition of this paragraph, is highly unlikely to have indeed occurred.
CONCLUSION:
Even in the unlikely case the Sadducees followed the Pharisee Calendar in the year 32-33AD,
Jesus still would have eaten the Paschal Lamb the evening preceding the postponed Passover
day, so on Nisan 14, Thursday evening April 2, and not Friday evening April 3, 33AD.
88 as we have seen in Part II, §3, page 20–21. 89 note: Jesus does not mention the Temple Leadership or the Sadducees, but only the scribes and Pharisees;
was this because He was speaking in Galilee? or is it because they included ‘the tradition of the elders’? 90 Flavius Josephus, Jewish Antiquities, book XIII, 297-298; cf. part II, §2, page 20 of this document.
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§12. Final Summary Synthesis See: Appendix C2C6 – The Hebrew Calendar in the year 32–33AD/3793H.
These are the calendar changes caused by the Pharisees in the year 1 Tishri 3229 Elul 33. These postponements were not followed by Jesus.91
Jewish Calendar in use during the Year 32-33AD: The Rosh Hashanah postponement of 1 Tishri 32 caused an automatic Passover Sabbath post-
ponement of 15 Nisan 33AD, due to the precise length of the Jewish Calendar year:
1. Rosh Hashanah was postponed from Wednesday 24/09/32 to Thursday 25/09/32;
2. Yom Kippur was postponed from Friday 03/10/32 to Saturday 04/10/32;
3. 14 Nisan/Passover Meal was postponed from Thursday 02/04/33 to Friday 03/04/33;
4. 15 Nisan/Passover Sabbath was postponed from Friday 03/04/33 to Saturday 04/04/33;
5. 7 Siwan/Pentecost Sunday 24/05/33 was probably not postponed: see arguments §8.
Eucharistic Paschal Meal Jesus and those, faithful to the Torah, ate the paschal lamb Thursday night, 02/04/33;
those following the Pharisees Calendar, ate the paschal lamb Friday night, 03/04/33.
Jesus instituted the Holy Eucharist during a true Jewish Paschal Meal,
Thursday April 2, 33AD, or Thursday April 6, 30AD.
END OF PART II.
Marcel van Raaij.
©marcelvanraaij/netherlands/120811/161013/110314/170116/060618/211118.
91 even if the Sadducees would have! (cf. §11)
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III. SOLUTION TO THE GOSPEL PASCHA DATE CONFLICT
§1. How John seems to contradict Matthew and Luke,
on the date of the Jewish Passover celebrated by Jesus.
Luke says: “Then came the Day of Unleavened Bread, when the Pascal Lamb must be killed.
And He sent Peter and John, saying, ‘Go and prepare the Passover for us, so that we may
eat it!'”92, but John says: “Then they led Jesus from Caiaphas into the Praetorium. Now it
was morning, and so they did not enter into the Praetorium, so that they would not be defiled,
but might eat the Passover”92, which can only mean they were still going to eat the paschal
lamb that evening. Either verse points at the Passover night, without doubt.
There is not a kind of ‘pre-Passover Meal’ or ‘prophetic Seder’, as has been suggested, in-
troduced by Jesus and his disciples at the night before the ‘true Passover celebration’.93
Luke’s description simply destroys such an argument.
This means:
- according to Matthew, Mark, Luke 14 Nisan+Passover was that year on Thursday;
- according to John 18:28, for certain Jewish leaders, 14 Nisan+Passover was on Friday.
On this, Pope Benedict XVI states in his book ‘Jesus of Nazareth – part II’:94
“So what are we to say? The most meticulous evaluation I have come across of all the solu-
tions proposed so far is found in the Jesus book by John P. Meier, who at the end of his first
volume presents a comprehensive study of the chronology of Jesus’s life. He concludes that
one has to choose between the Synoptic and Johannine chronologies, and he argues, on the
basis of the whole range of source material, that the weight of evidence favours John.
John is right when he says that at the time of Jesus’s trial before Pilate the Jewish authorities
had not yet eaten the Passover, and thus had to keep themselves ritually pure. He is right that
the crucifixion did not take place on the feast, but on the day before the feast. This means
that Jesus died at the hour when the Passover lambs were being slaughtered in the Temple.
That Christians later saw this as no coincidence, that they recognised Jesus as the true lamb,
that in this way they came to see the true meaning of the ritual of the lambs – all this seems
to follow naturally.
The question remains: why did the Synoptics speak of a Passover meal? What is the basis for
this strand of tradition? Not even Meier can give a truly convincing answer to this question.
He makes an attempt – like many other exegetes – through redaction criticism and literary
criticism. He argues that Mark 14:1a and 14:12-16 – the only passages in which Mark men-
tions the Passover – were later additions. In the actual account of the Last Supper itself, he
claims, there is no reference to the Passover.
This argument, however many major figures have come out in support of it, is artificial. Yet
Meier is right to point out that in the description of the meal itself, the Synoptics recount as
little of the Passover ritual as John. Thus with certain reservations, one can agree with his
conclusion: “The entire Johannine tradition, from early to late, agrees perfectly with the prim-
itive Synoptic tradition on the non-Passover character of the meal”. (A Marginal Jew I,
p.398)”. Pope Benedict XVI: ”Jesus of Nazareth part II – Holy Week: From the Entrance into
Jerusalem to the Resurrection”, ch.5.94
92 Luke 22:7-8 & John 18:28. 93 Probably John did not refer to a 15 Nisan meal at the Temple, taken after the first offering, as some suggested. 94 Appendix G.
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§2. Validating the Divine Authority of the Gospel of Jesus Christ
But this is extremely problematic! Saying, the Synoptics were manipulating the day or date
of this Jewish Passover, or did not remember correctly, invalidates the authority of these
authors and in consequence the Divine Authority of these Gospels. One cannot choose be-
tween John and the others! It is not a matter of ‘who is right and who is wrong’. The reason
behind John’s statement in John 18:28 & 19:31 is now known: the conflict can be solved
without recourse into arguments invalidating important data in any of the four Gospels, as is
shown above and will be further explained in the following paragraphs.
Hereafter a solution is presented that answers this conflict in a sufficient way, giving evi-
dence for the full reliability of all four Gospels, regarding the ‘timestamps’ they provide.
§3. Dating the Last Passover of Jesus
In Appendices C, belonging to this essay, the solution to this conflict is given.
In 2 spreadsheets the chronology of the Passion Week of Jesus Christ is given for Nisan in
the year 33AD based on different Jewish Calendar versions:
C5-C6 are based on the use of the sunset calendar by both parties.
Each version of the Hebrew Calendar is followed by the Roman Calendar equivalence.
C5 shows the 2nd Temple calendar95 used under the authority of the Sadducees High Priests
Caiaphas&Annas96. In the lower half, the calendar used by the Pharisees97 is shown.
The assumption is made, based on John 18:28&19:31, John’s remark ‘that they might eat the
Passover’, is related to the postponement rule introduced by the Pharisees. Even today, the
remarkable custom exists in the Hebrew calendar to allow for a second Passover meal eaten
on the evening of the 15th of Nisan, 1 day after the first Passover meal on the evening of the
14th of Nisan. Remarkable, for there is no justification for this custom in the Books of Moses.
Since long the assumption is made this custom has arisen from the distance covered by the
messengers of the Beth Dyn, which meant they sometimes did not make it in time to an-
nounce the beginning of the new month, of Tishri and Nisan, the New Year and Passover
months. Due to this, the Rabbi’s would have allowed local Jews living in the Diaspora to
hold the Pascal Meal a day later, but this could be a 1st or 2nd century ‘cover-up’ argument.
The reason behind this custom is not the distance covered to reach Diaspora communities,
but the introduction by the Pharisees to postpone the Passover Sabbath, 15 Nisan98, when it
falls on a Friday or Sunday, the day before or after the week sabbath. The Pharisees had
introduced a new rule: ‘never 2 consecutive sabbath days’, chancing the Jewish Liturgical
Calendar, so this would occur never again!
See part II, page 20-27, of this same document for a more extensive treatment of this thesis.
Avoiding two subsequent Passovers certainly had not been customary during the centuries
before the arrival of the Pharisees, since –as far as we know– no postponement rules existed
before the 2nd century B.C., and they were not introduced as late as Hillel II (358AD) as many
believe.
95 cell A1–AA20, yellow. 96 Caiaphas&Annas presided intermittently over the Sanhedrin as John explains (John 18:13; cf. Acts 4:6, where
Annas presides again), although Caiaphas alone was formally recognized by the Roman authority as the Jewish
High Priest from 18 to 36AD, after Annas (6-15AD) was deposed for having decreed a death penalty. 97 cell A21–AA40, rosa. 98 and also the Day of Atonement, 10 Tishri.
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It is Jesus, who said to the Pharisees:‘Well do you make void the commandment of God, that
you may keep your own tradition’, ‘Making void the word of God by your own tradition,
which you have given forth. And many other such like things you do.’ (Mark 7:9,13)
On C5+C6: In each calendar sheet you’ll find 2 versions of the Jewish Calendar, starting with
the Autumn New Year ‘Rosh Hashanah’ on 1 Tishri 32AD. The first version was cele-brated
by those who adhered to the old calendar, set by the Sanhedrin under guidance of the Saddu-
cee High Priests. The second version was set by the Pharisees, based on the postponement
rules they had introduced99, and was likely followed by the majority of visitors to the Passo-
ver Festival (see Josephus100). Due to the large number of people arriving at Jerusalem for
the Passover, it was indeed also quite practical for the Sadducees High Priest and their frac-
tion to allow their counterparts to sacrifice so many lambs in the Temple another day, to
accommodate for the enormous number of pilgrims joining the Festival.101
C1-C6 solve the ‘John 18:28 paradox’, where Jesus and His Apostles have not eaten the
Passover 1 day early, but the Pharisees&followers ate the Passover 1 day late!
Just as in the Jewish calendar today, the Pharisees and the people following their lead, in-
cluding many out of the Diaspora, visiting Jerusalem for the Festival of Passover and the
Week of Unleavened Bread, in Jesus’ last year there was a 2nd Passover at the night of 15
Nisan that Friday, after the 1st Passover at the night of 14 Nisan, that Thursday in 33AD.
§4. It was the Jewish Passover Supper Jesus celebrated
The most important reason the 29AD, 31AD and 32AD Passovers cannot have been Jesus’
Last Passover is, these Passovers did not occur at a Thursday eve that week. Many scholars
take for granted the 33AD Passover took place on Friday eve (‘14 Nisan’). But this cannot
have been true, for if Jesus Last Passover was in 33AD, this would have been 1 day late.
Was Jesus celebrating a kind of pre-Passover meal on the 13th of Nisan? No way!
In fact, the Gospels are quite clear about the night Jesus celebrated this Pascha with His
disciples. Luke clarifies this truly is the Jewish Passover Meal. Luke in his report, ‘having
diligently attained to all things from the beginning’102, names the 2 disciples who prepared
the Passover Supper, saying:
‘And the day of the feast of Unleavened Bread came, on which it was necessary for the
Passover lamb to be sacrificed. And He sent Peter and John, saying,“Go and prepare the
Passover for us, so that we may eat it.”’ (Luke 22:7-8 LEB) 103
And some claim, John never meant they ate THE PASSOVER? He was even sent by Jesus,
to himself prepare it, together with Peter!
99 The Pharisees were in disagreement with the leading Sadducees from the early days of their existence.
Josephus states, the Sadducees and Pharisees existed in the time of Jonathan: 160-140BC (Ant.XIII-5.9). 100 ‘while the Sadducees are able to persuade none but the rich, and have not the populace obsequious to them,
but the Pharisees have the multitude on their side.’ F. Josephus, ‘Antiquities of the Jews’, book XIII, ch.10,6. 101 On the number of pilgrims for the Passover in Jesus’ days, see Josephus ‘War of the Jews, book VI, ch.9, §3.
The High Priests informed Cestius who informed Nero (54-68AD), 256.500 Passover lambs were sacrificed,
which were eaten in groups of at least ten, sometimes twenty persons; over 2.5 million people were present. 102 Luke 1:1-4. 103 The same in Matthew 26:17, Mark 14:12, John 13:1. ‘LEB’: ‘Lexham English Bible’ at http://e-sword.net.
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How much more clarity do you need? The day had come when the Paschal Lamb must be
killed104: this day is 14 Nisan! and the night is the first full moon, starting 15 Nisan.
“So they said to Him,‘Where do You desire that we shall prepare it?’ And He said to them,
‘Behold, when you have entered the city, a man will meet you carrying a pitcher of water;
follow him into the house where he goes in. Then you shall say to the master of the house,
'The Teacher says to you, ‘Where is the guest room in which I may eat the Passover with
My disciples?’ ‘And that man will show you a large, furnished upper room; there prepare
it.’ So they went and found it just as He had said to them, and they prepared the Passover.’
(Luke 22:7-13)
Yes, Peter&John prepared the Passover, not a ‘pre-Passover’ or any kind of other meal!
Luke clarifies this even more, for once the Passover Supper had started, Jesus says:
“When the hour had come, He reclined to eat, and the twelve apostles with Him. Then He
said to them, "I have fervently desired to eat this Passover with you before I suffer; for I
say to you, that no longer will I eat of it until it is fulfilled in the kingdom of God." Then He
took the cup, and gave thanks, and said, "Take this and divide it among yourselves; for I say
to you, that I will by no means drink of the fruit of the vine until the kingdom of God comes."
And He took bread, gave thanks and broke it, and gave it to them, saying, "This is My body
which is given for you; do this in remembrance of Me." Likewise He also took the cup after
supper105, saying, "This cup is the new covenant in My blood, which is shed for you.”
(Luke 22:14-20 EMTV)
"I have fervently desired to eat this Passover with you before I suffer".
“Likewise He also took the cup after supper.” That says it all…….
§5. 30AD, not 33AD?
The most important reason, a 3 April 33AD Passover couldn’t have been Jesus’ Passover,
is: a Friday 3 April 33AD Passover night would invalidate the Gospels references to Jesus
celebrating the Jewish Passover at a Thursday evening.
We have established, the supper Jesus took that Thursday night was a true Jewish Passover
(at Thursday sunset, the 15 Nisan starts, with the daylight portion on Thursday=14 Nisan).
Is 33AD problematic in this regard?
In 33AD Thursday April 2 wasn’t yet the night of the full moon, making this astronomical-
ly a 13 Nisan. And, although a postponement of Passover Sabbath with a day was possible,
due to the early changes made by the Pharisees, dating Passover 1 day before a full moon
has never been reported. This simply is against Jewish Calendarism and against the instruc-
tions given by Moses, but, on the other hand, the natural calendar in 32-33AD would have a
Thursday 14 Nisan, because 1 Adar+1 Iyyar could not have been the 3rd day after the astro-
nomical new moon! Therefore the Passover in 33AD probably was celebrated at the evening
of Thursday 2 April, 14 Nisan, with a Friday 15 Nisan!
The 33AD April 3 Friday Passover Sabbath does not contradict the Synoptic Gospels.
Therefore, in both 30AD&33AD, Thursday was a true 14 Nisan&Friday a true 15 Nisan.
104 Jesus ate the “πασχα=pascha (Luke 22:15) [pas'-khah] of Chaldee origin; the Passover (the meal, the day, the
festival or special sacrifices connected with it: - Easter, Passover.” [Strong’s G3957].
Hebrew: from “פסח=pesach, “[peh'-sakh], a pretermission, that is, exemption; used only technically of the
Jewish Passover: the festival or the victim - passover (offering).” [Strong’s H6452]. 105 This, famously, is the ‘Cup of Messiah’, still present in today’s the Jewish Passover. Only Jesus has taken it..
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Dating the Last Passover of JesusChrist
IV. Introduction
§1. The arguments for 30AD, 31AD, 33AD
The Pascha of Jesus Christ –the Jewish Passover at which He ate the Paschal Lamb, instituted the Holy Eucharist, was taken prisoner & condemned during nightly trials, crucified and buried on the
‘day of the festival’ and has arisen from His tomb ‘on the third day’, Sunday– took place during the
administration of Pontius Pilate as Praefect of Judea, which was from 26AD to 36AD.
There are several ways to calculate the Last Year of Jesus:
30 years from His date of Birth: this year is unknown, but before 3BC (7BC, 6BC, 5BC, 4BC)
.. years after John Baptist started his ministry: this was in the 15th year of Tiberius (26 or 28); .. years after the 46th year of the reconstruction works at the Temple in Jerusalem, for Jesus
visited the Temple with His first disciples at a Passover in Jerusalem, where His listeners said:
"It has taken forty-six years to build this temple, and will You raise it up in three days?" 106.
The problem is: we do not know exactly how long the public years of Jesus’ Mission lasted.
But, with the Gospel of John at hand, we can be sure of at least 3 Passovers passing through His Public Mission: John 2:23, 6:4 and 13:1. This means His ministry lasted at least 2+ years.
Newton and others have shown another possible Passover in the Gospel of Luke107: Jesus and His
disciples were picking grain on a ‘second prime sabbath’, which probably was a 21 Nisan, which is the 2nd festival sabbath during the Passover Week, called the Feast of Unleavened Bread. This adds
a possible Passover to the 3 Passovers mentioned in John’s Gospel, suggesting a 3+ years public
ministry (which is appealing to many New Testament chronologists due to Daniel 9:27)108.
But, of course, there may have been other Passovers during Jesus’ public ministry not mentioned by
the authors of the Gospels. If true, the missions of John the Baptist and of Jesus may have lasted longer. But since in Luke 3:1 clearly is stated John started his ministry while ‘Pontius Pilate was
governor of Judea’, and Jesus was condemned by Pilate in His last year, His ministry surely has
taken place in the years 26AD to 36AD, Pilate’s term in office as governor.
The 15th year of Caesar Tiberius can only have meant 1 of 2 options:
a. counted from his first year as co-regent with Augustus, or,
b. counted from his first year as sole regent, from the death of Augustus.
If a): Tiberius was accepted as co-regent by a decree of the Senate dated 23 September 12AD.
This starts Tiberius’ 15th year in the Fall of 26AD [12AD=start of 1st year of reign; 26AD=15th]. If b): Tiberius was accepted as sole regent by a decree of the Senate dated 17 September 14AD.
This starts Tiberius’ 15th year in the Fall of 28AD [14AD=start of 1st year of reign; 28AD=15th].
Clearly, John Baptist started in 26AD or 28AD. Jesus is baptised by John during the same year, or maybe, as Newton takes for granted, the year after. That defines the possible start of Jesus’
public ministry.
The 46th year of Temple (re)construction was counted from the start of this project by Herod the
Great (Herod_I). When did this occur?
106 John 2:20 EMTV [transl.: English Majority Text Version, via e–sword.net]. 107 Luke 6:1-5. 108 This prophecy suggests a 3 to 4 years mission of the Messiah (Daniel 9:1-27).
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In the 18th year of his reign as ‘king of the Jews’, Herod started his Temple construction project.109
He was named ‘king of the Jews’ in a decree by the Roman Senate, dated to the Judean year Nisan
or Tishri 40–39BC. But, Herod realised his reign over the Roman Province of Judaea only after he conquered Jerusalem; this happened at 10 Tishri 37BC, the great ‘Fast’ and start of a Sabbatical
Year (Tishri 37–36BC).
So his 18th year of reign, calculated from 37/36BC, is 20/19BC. The Temple construction project started in the Judean year 20/19BC.
The 46th year from Nisan or Tishri 20BC, brings us to Nisan or Tishri 27/28AD.110
The Passover of 27AD falls at the start or within the 46th year of Temple construction.
The Passover of 28AD falls after completion of 46 years of Temple construction.
Either Passover can be the one mentioned in John 2:13&20.
With this conclusion one must also conclude that Luke 3:1 was referring clearly to Tiberius’ start as
co-regent from 12AD, and not to the start of his sole reign in 14AD.
For, a start in 14AD would bring Jesus’ start to after the Fall of 28AD and that is excluded by this
conclusion: Jesus was present at the Passover of 28AD or 27AD, after His baptism by John.
+ + +
Some writers have tried to reconcile a 33AD Last Passover+3,5 years of Public Ministry by taking
the position that the 46 years of Temple construction would be counted by the Jews talking with Jesus from the start or finish of the Tabernacle, the Sacred Heart of the Jerusalem Temple; but this
make less sense, for this early part in the reconstruction of the Temple was completed in but one-
and-half year.111 And the participants in this conversation with Jesus, stated: 46 years it has taken to build this Temple, not 1½ years: they clearly pointed at the construction project of the entire Temple,
and the project started in Herod’s 18th year=2019BC, not 1 to 5 years later.
Therefore, the 33AD Last Passover option only holds, if one takes into account a long public
mission by Jesus: from 27AD–33AD: 6+ years, or from 28AD–33AD: 5+ years.
Both are possibilities, not proven.
The 29AD option is very early, but theoretically possible, based upon a 2-years public ministry.
But if we read all events in the 4 Gospels, it becomes clear: this option is not possible; to include all events following Jesus return to Judea after the time of baptising in Judea (John 3:22-24, 4:1-3) until
His Sacrifice at His last (3rd) Passover is impossible; and the time spend until the 2nd Passover (John
6:4; Matthew 14:13-21) hardly fits within the 4 months mentioned in John 4:35, in Samaria.
Therefore we must reject the 29AD Last Passover option.
There remain 4 options: 6/7 April 30, 26/27 April 31, 2/3 April 33, and 24/25 March 34AD.
For an extensive treatment of all these Last Passover options, see my earlier studies:
‘Passovers in the Gospels.doc’;
‘Options First&Last Year Of Jesus Ministry - Final.doc’; ‘Jesus' Last Passover - was it 33AD.doc’, with references.
109 Flavius Josephus, Antiquities of the Jews, book XV, chapter 11, §1-7.
http://en.wikisource.org/w/index.php?title=The_Antiquities_of_the_Jews/Book_XV&oldid=3785465 110 For, if the year 20/19BC=1st, 1BC/1AD=20th; the 46th: 27/28AD [no year 0 in the Roman calendar].
E.g. if it started in February 19BC, 46 years are completed in February 28AD [19+28=47-/-1 for 0]. 111 (see 106): in ch.11, §6, Josephus says: But the temple itself was built by the priests in 1 year and 6 months.
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§2. The Calculated Jewish Calendar&the use of the Metonic Cycle The known intercalated years in the Hebrew calendar from 37BC to 70AD suggest the use of the
Metonic Cycle in the first century B.C. and A.D., contrary to the opinion of some well known scho-
lars in this field.
For the Metonic Cycle and its use during Jesus’ Age, see Part VII – page 47-49 hereafter.
This understanding is also supported by the discoveries of Richard Fiedler –a Jewish scholar– as given on his website:
http://www.sodhaibur.com/r-hiyya.html, =
http://www.sodhaibur.com/shmuel-of-nehardea.html; http://www.sodhaibur.com/rabban-gamliel.html;
And also in the Talmud, Rosh Hashanah, found here: http://www.sacred-texts.com/jud/t02/ros04.htm
This discovery –the use of the Metonic Cycle in the 1st century AD by the Sanhedrin– is explained
in detail in Part VII at the end of this paper.
It proves a Thursday 2/Friday 3, 33AD Passover Night contrary to a Friday/Saturday Passover.
But, apart from this, 30AD provides a strong case for Jesus’ Last Passover.
For this, I refer to this study “Timestamps in the Gospels.doc” with references,
and to the documents mentioned on the previous page.
See next page
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Dating the Last Passover of JesusChrist
The Passover of 33AD §3. The arguments for 33AD
In 33AD the full moon following the spring equinox fell on the day of Friday 3 April 33.
Due to this, all commentators on the last Passover of Jesus Christ –in which He was crucified and
died– when referring to this year as option, date the Jewish Nisan 14 to Friday 3 April 33AD. Similarly, Nisan 15, the day of the Passover Festival Sabbath, is dated to Saturday 4 April 33AD.
This brings a conflict to light between the Gospels of Matthew, Mark and Luke at one hand, and the
Gospel of John at the other hand. John states: Then they led Jesus from Caiaphas to the Praetorium, and it was early morning. But they themselves
did not enter into the Praetorium, lest they might be defiled, but so that they might eat the Passover.
(John 18:28 EMTV112)
But from all Gospels it becomes very clear, Jesus and His Apostles ate the Passover lamb the night
before: at Thursday night, making Thursday Nisan 14 and Friday Nisan 15. With a Thursday Nisan 14 in 30AD, that is a perfect solution to the first century Passover Date conflict.
The solution to this conflict is quite simple. From early sources we know, the Pharisees invented a
new rule: no 2 sabbaths celebrations in sequence; even before the year Jesus celebrated His last Passover, the Pharisees had been postponing every Friday Festival Sabbath to Saturday, not only in
case of 15 Nisan falling out on a Friday –the Festival Day of Passover–, but as well in case of 15
Tishri falling out on a Friday –the Festival of Tabernacles–, thus creating a ‘Great Sabbath’: Then the Jews (because it was the preparation), that the bodies might not remain upon the cross on
the sabbath day (for that was a great sabbath day), besought Pilate that their legs might be broken:
and that they might be taken away. (John 19:31 DRB)
This postponement rule explains how John could have written: they were still going to eat the pascal
lamb that Friday evening, while all 4 Gospels clearly state that Jesus and his apostles had eaten the
pascal lamb the night before, at Thursday evening. Even today, in Jewish calendarism, the possibility exists to eat the pascal lamb at either the evening following the day of 14 Nisan&15 Nisan.
This entirely contradicts the Passover celebration as written in the Books of Moses, in which the
Passover night always precedes the Festival Day 15 Nisan; to eat the Passover lamb at the night after 15 Nisan was not accepted before the arrival of the Pharisees. The Pharisees’ changes were trans-
mitted into the later Rabbinic literature, after the Temple Leaders under guidance of the Sadducee
party had died out, following the destruction of the Jerusalem Temple in 70AD.
With this knowledge it is hardly feasible how the Last Passover of Jesus may have taken place in
33AD if the Passover night had been Friday to Saturday, 3 to 4 April. But, as is shown in the next
table, with the adaptation of the Metonic cycle in first century Judaea, the Passover in 33AD actually fell out on Thursday to Friday, 2 to 3 April, one day earlier. If so, this makes the 33AD option
another possibility for Jesus final Passover, together with 6/7 April 30AD and 26/27 April 31AD.
From here on, we take for granted the Jewish Passover in 33AD was: Thursday/Friday 2/3 April.
If this was the Last Passover of Jesus Christ depends on other arguments as well.
112 [transl.: English Majority Text Version, via e–sword.net].
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§4. Tables for dating the Jewish Passover in 26AD–36AD The following tables provide evidence for the dating of the Passover in 33AD as explained in §3.
(This does not provide evidence that the Last Passover of Jesus was in 33AD, only that it is
possible without creating a conflict between the Synoptic Gospels and the Gospel of John).
First the possible Full Moons-Passover nights from 26AD to 36AD,
which are the years of John’s & Jesus’ active ministries, for this is
the period at which Pontius Pilate was the Roman Praefect of Judea:
Year
Full moon,
before S.E.
113Spring
Equinox
1st Full moon,
Vernal Moon:
2nd Full moon,
after the S.E.:
CE =VM–1m. proleptic 14–15 Nisan =VM+1m.
n° AD col. I S.E. col. II col. III code:
1 26 21/3 23h 23/3 01h 20/4 14h 20/5 05h 26vm/–m/+m
2 27 11/3 07h 23/3 07h 09/4 18h 09/5 07h 27vm/–m/+m
3 28 28/2 20h 22/3 12h 29/3 05h 27/4 15h 28vm/–m/+m
4 29 18/3 21h 22/3 19h 17/4 05h 16/5 13h 29vm/–m/+m
5 30 08/3 13h 23/3 10h 06/4 22h 06/5 05h 30vm/–m/+m
6 31 26/2 01h 23/3 06h 27/3 13h 25/4 22h 31vm/–m/+m
7 32 15/3 22h 22/3 12h 14/4 11h 13/5 21h 32vm/–m/+m
8 33 05/3 00h 22/3 18h 03/4 17h 03/5 07h 33vm/–m/+m
9 34 22/2 00h 22/3 24h 23/3 17h 22/4 10h 34vm/–m/+m
10 35 12/3 20h 23/3 05h 11/4 10h 11/5 01h 35vm/–m/+m
11 36 01/3 05h 23/3 16h 30/3 16h 29/4 04h 36vm/–m/+m
Second: a detailed overview, providing the expected date + exact week days for each Passover:
Year
VM–1, bef. SE:
date: col.I
JDN114: Pascha weekday
107 Spring
Equinox Passover
fullmoon
date: col.II
JDN108: Pascha weekday
VM+1, after SE:
date: col.III
JDN108: Pascha weekday
leap month:
CE (VM–1) 12th Julian sabbath: proleptic 1st Julian sabbath: (VM+1) 2nd Julian sabbath: metonic
n° AD Column I month day nr. 1732113 SE Column II month day nr. 1732113 Column III month day nr. 1732113 cycle
1 26 21/3 23h 13Ad-II 1730634 Fri/Sat 23/3 01h 20/4 14h 14Nisan 1730664 Sat/Sun 20/5 05h 14Iyyar 1730694 Mon/Tue VeAdar
2 27 11/3 07h 14Adar 1730989 Tue/Wd 23/3 07h 09/4 18h 14Nisan 1731018 We/Thu 09/5 07h 14Iyyar 1731048 Fri/Sat no
3 28lp 28/2 20h 13Adar 1731343 Sun/Mon 22/3 12h 29/3 05h 14Nisan 1731373 Mon/Tue 27/4 15h 13Iyyar 1731402 Thu/Fri Feb.29
4 29 18/3 21h 13Ad-II 1731727 Sat/Sun 22/3 19h 17/4 05h 14Nisan 1731757 Sat/Sun 16/5 13h 13Iyyar 1731786 Tue/We VeAdar
5 30 08/3 13h 14Adar 1732082 We/Thu 23/3 10h 06/4 22h 14Nisan 1732111 Thu/Fri 06/5 05h 14Iyyar 1732141 Sat/Sun no
6 31 26/2 01h 15Adar 1732437 Sun/Mon 23/3 06h 27/3 13h 15Nisan 1732466 Mon/Tue 25/4 22h 13Iyyar 1732495 Thu/Fri no
7 32lp 15/3 22h 14Ad-II 1732820 Sat/Sun 22/3 12h 14/4 11h 15Nisan 1732850 Sun/Mo. 13/5 21h 14Iyyar 1732879 Tue/Wd VeAdar
8 33 05/3 00h 15Adar 1733175 We/Thu 22/3 18h 03/4 17h 15Nisan 1733204 Thu/Fri115 03/5 07h 15Iyyar 1733234 Sat/Sun no
9 34 22/2 00h 14Adar 1733529 Mon/Tue 22/3 24h 23/3 17h 14Nisan 1733558 We/Thu 22/4 10h 14Iyyar 1733588 Thu/Fri no
10 35 12/3 20h 13Adar 1733912 Sun/Mon 23/3 05h 11/4 10h 14Nisan 1733942 Mon/Tue 11/5 01h 14Iyyar 1733972 We/Thu VeElul
11 36lp 01/3 05h 14Adar 1734267 Thu/Fri 23/3 16h 30/3 16h 14Nisan 1734296 Fri/Sat 29/4 04h 14Iyyar 1734326 Sun/Mon Feb.29
Next page: more information on this period, including the use of the Metonic Cycle.
For those, who really want to study this in precise detail:
113 SE: the Spring Equinox (cf. http://en.wikipedia.org/wiki/Spring_equinox) 114 JDN: Julian Day Number (cf. http://en.wikipedia.org/wiki/Julian_day) 115 Vernal Moon: 3/4 April 33, but due to the use of the 19-years Metonic cycle, Passover was: 2/3 April 33AD.
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Third: the natural Passover Moon (=Vernal Moon) for each year in this range:
VM–1m. natural Julian Week- Spring V.Moon natural Julian Week- VM+1m. natural Julian Week- leap
Column I month: day nr. day: Equinox Column II month: day nr. day: Column III month: day nr. day: months
21/3 23h 13 Ad-II 1730634 Thu/Fri 23/3 01h 20/4 14h 14 Nisan 1730664 Sat/Sun 20/5 05h 14 Iyyar 1730694 Mon/Tue VeAdar
11/3 07h 14 Adar 1730989 Tue/Wd 23/3 07h 09/4 18h 14 Nisan 1731018 Wd/Thu 09/5 07h 14 Iyyar 1731048 Fri/Sat no
28/2 20h 13 Adar 1731343 Sat/Sun 22/3 12h 29/3 05h 14 Nisan 1731373 Mon/Tue 27/4 15h 13 Iyyar 1731402 Wd/Thu Feb.29
18/3 21h 13 Ad-II 1731727 Fri/Sat 22/3 19h 17/4 05h 14 Nisan 1731757 Sat/Sun 16/5 13h 13 Iyyar 1731786 Mon/Tue VeAdar
08/3 13h 14 Adar 1732082 Wd/Thu 23/3 10h 06/4 22h 14 Nisan 1732111 Thu/Fri 06/5 05h 14 Iyyar 1732141 Sat/Sun no
26/2 02h 14 Adar 1732437 Mon/Tue 23/3 06h 27/3 13h 14 Nisan 1732466 Tue/Wd 25/4 22h 13 Iyyar 1732495 Wd/Thu no
15/3 21h 13 Ad-II 1732820 Sat/Sun 22/3 12h 14/4 11h 14 Nisan 1732850 Mon/Tue 13/5 21h 13 Iyyar 1732879 Tue/Wd VeAdar
05/3 07h 14 Adar 1733175 Thu/Fri 22/3 18h 03/4 17h 14 Nisan 1733204 Fri/Sat 03/5 07h 14 Iyyar 1733234 Sun/Mon no
22/2 00h 14 Adar 1733529 Mon/Tue 22/3 24h 23/3 17h 14 Nisan 1733558 Wd/Thu 22/4 10h 14 Iyyar 1733588 Thu/Fri no
12/3 20h 13 Ad-II 1733912 Sat/Sun 23/3 05h 11/4 10h 14 Nisan 1733942 Mon/Tue 11/5 01h 14 Iyyar 1733972 Wd/Thu VeElul
01/3 05h 14 Adar 1734267 Thu/Fri 23/3 16h 30/3 16h 14 Nisan 1734296 Fri/Sat 29/4 04h 14 Iyyar 1734326 Sun/Mon Feb.29
LEAP lp: Roman: 29 Febr. in 28AD, 32AD, 36AD = leap day. YEARS: Ad: Hebrew: VeAdar in 26AD, 29AD, 32AD, 35AD = leap month (+30 days).
NewMoon NM: astronomical new moon, new moon visible: up to 13(?)hrs later.
Fourth: the Passover night with the inclusion of the use of the Metonic Cycle (calculated from 37BC to 70AD):
calendar NM–1 SE-1 SE= NM+1 SE+1 NM+2 SE+2 differs
Year New at Full wk at Spring New at Full wk at New at Full wk at from
n° AD Moon hour Moon day hour Equinox Moon hour Moon day hour Moon hour Moon day hour astron.?
1 26Ad Julian > 07-Mar 21:12h 21-Mar 23:21h 23/3 01h 06-Apr 06:23h 20-Apr 14:23h 05-May 13:39h 20-May 05:27h -1 day+
Hebrew 09-Mar 1 Adar II 13 Adar II Thu 15 Adar II 07-Apr =1 Nisan 14 Nisan Sat 07-May =1 Iyyar 14 Iyyar Mon -1 month
2 27 Julian > 25-Feb 07:05h 11-Mar 06:37h 23/3 07h 26-Mar 19:50h 09-Apr 18:20h 25-Apr 05:34h 09-May 07:00h +1 day
Hebrew 26-Feb =1 Adar 14 Adar Tue 26 Adar 27-Mar =1 Nisan 14 Nisan Wed 26-Apr =1 Iyyar 14 Iyyar Fri
3 28lp Julian > 14-Feb 09:39h 28-Feblp 20:19h 22/3 12h 15-Mar 02:17h 29-Mar 05:17h 13-Apr 16:03h 27-Apr 14:34h +1 day
Hebrew 16-Feb =1 Adar 13 Adar Sat 07 Nisan 16-Mar =1 Nisan 14 Nisan Mon 15-Apr =1 Iyyar 13 Iyyar We.
4 29Ad Julian > 04-Mar 02:49h 18-Mar 21:03h 22/3 19h 02-Apr 19:20h 17-Apr 04:40h 02-May 10:16h 16-May 12:32h =
Hebrew 06-Mar 1 Adar II 13 Adar II Fri 17 Adar II 04-Apr =1 Nisan 14 Nisan Sat 04-May =1 Iyyar 13 Iyyar Mon
5 30 Julian > 21-Feb 04:12h 08-Mar 13:17h 23/3 10h 22-Mar 19:37h 06-Apr 21:37h 21-Apr 11:27h 06-May 04:55h =
Hebrew 23-Feb =1 Adar 14 Adar Wed 29 Adar 24-Mar =1 Nisan 14 Nisan Thu 23-Apr =1 Iyyar 14 Iyyar Sat
6 31 Julian > 10-Feb 12:08h 26-Feb 01:27h 23/3 06h 12-Mar 00:12h 27-Mar 12:49h 10-Apr 13:24h 25-Apr 21:54h +1 day
Hebrew 12-Feb =1 Adar 15 Adar Mon 11 Nisan 13-Mar =1 Nisan 15 Nisan Tue 12-Apr =1 Iyyar 13 Iyyar We.
7 32Ad Julian > 29-Feblp 11:49h 15-Mar 22:03h 22/3 12h 29-Mar 21:54h 14-Apr 10:54h 28-Apr 08:53h 13-May 21:03h +2 days
Hebrew 02-Mar 1 Adar II 14 Adar II Sat 21 Adar II 31-Mar =1 Nisan 15 Nisan Mon 30-Apr =1 Iyyar 14 Iyyar Tue
8 33 Julian > 18-Feb 03:44h 05-Mar 00:11h 22/3 18h 19-Mar 12:33h 03-Apr 16:42h 17-Apr 21:04h 03-May 06:46h +2 days
Hebrew 19-Feb =1 Adar 15 Adar Thu 03 Nisan 20-Mar =1 Nisan 15 Nisan Fri 19-Apr =1 Iyyar 15 Iyyar Sun
9 34 Julian > 07-Feb 19:24h 22-Feb 00:24h 22/3 24h 09-Mar 05:21h 23-Mar 17:15h 07-Apr 13:37h 22-Apr 09:30h =
Hebrew 09-Feb =1 Adar 14 Adar Mon 13 Nisan 10-Mar =1 Nisan 14 Nisan Wed 09-Apr =1 Iyyar 14 Iyyar Thu
10 35Ad Julian > 26-Feb 19:37h 12-Mar 19:42h 23/3 05h 28-Mar 06:00h 11-Apr 10:16h 26-Apr 14:00h 11-May 01:11h +1 day
Hebrew 28-Feb 1 Adar II 13 Adar II Sat 24 Adar II 29-Mar =1 Nisan 14 Nisan Mon 28-Apr =1 Iyyar 14 Iyyar We.
11 36lp Julian > 16-Feb 03:18h 01-Mar 04:58h 23/3 16h 16-Mar 17:39h 30-Mar 16:05h 15-Apr 04:43h 29-Apr 03:57h +1 day
Hebrew 17-Feblp =1 Adar 14 Adar Thu 07 Nisan 17-Mar =1 Nisan 14 Nisan Fri 16-Apr =1 Iyyar 14 Iyyar Sun
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V. ANCIENT JEWISH TEXTS PROOF THAT JESUS DIED IN THE YEAR 30AD Multiple indicators proof 30AD is the historical year Jesus died?
§1. Events in the Year 30AD
There are reasons to believe, 30AD and not 33AD seems to be the historical year of Jesus
death&resurrection:
Jesus was about 30 years old, when He started His public mission. He started (shortly)
after John, who started in the 15th year of Tiberius, either 26AD (coregent) or 28AD.
The year of Jesus death&resurrection is therefore after 26AD, but before Caiaphas (36AD)
& Pontius Pilate (36/37AD) left their function. In 30AD the Jewish Passover fell on a
Thursday night, the night of the full paschal moon (Nisan 14/15), if the date of Passover
was not set preceding the spring equinox or was postponed.116
The Temple Veil was rendered into two, as is written in the Gospel of Matthew:
“And behold, the veil of the temple was torn in two from top to bottom1; and the earth was
shaken, and the rocks were split, and the tombs were opened2; and many bodies of the
saints who had passed away were raised; and coming forth out of the tombs after His res-
urrection, they entered into the holy city and appeared to many3. So when the centurion
and those with him guarding Jesus, when they saw the earthquake and the things that had
happened, they were greatly afraid, saying, ‘Truly this was the Son of God!’”117
So Matthew reports 3 events occurring at the time Jesus died:
1: the Temple Veil was torn in two from top to bottom,
2: the earth was shaken, resulting in rocks being split and tombs opened,
3: the saints of the Jews were raised and appeared to many in Jerusalem after Jesus’
resurrection on the Sunday following this Friday.
But there is more. The list of events, related to the Year Jesus died, continues:
4. Josephus speaks of the mysterious extinction of the middle and chief light
in the Golden Candlestick, forty years before the destruction of the Temple.118
5. Josephus and the Talmud refer to a supernatural opening of the great Temple-gates that
had previously been closed, all by themselves, which was regarded as a portent of the
coming destruction of the Temple.119
6. The Lintel of the great Temple Veil or Gate was broken, likely due to the earth quake.
7. The Sanhedrin was banished from their location in the “Chamber of Hewn Stones”.
Talmud Shabbat 15a:“Forty years before the destruction of Jerusalem, the Sanhedrin
was banished (from the Chamber of Hewn Stones in the Temple) and sat in the trading
Station (in the Temple to the east of the former Chamber)”.
THIS REMARK IN THE JEWISH TALMUD GIVES 30AD OR 31AD (not 33AD).
116 See “Summary Options First&Last Year Of Jesus Ministry” by this author, for an extensive research on
all possible Passover dates for the year Jesus died –Appendix J. 117 Matthew 27:51-54 (EMTV: English Majority Text Version). 118 119
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§2. Events from 30AD to 70AD106
Apart from this, there were several additional events over the subsequent 40 years, related
to the Temple and its service, preceding the final destruction of the Temple in Jerusalem:
8. The huge brass doors of the Hekel that took over twenty men to close,
kept mysteriously opening on its own.
9. The Lord’s lot year after year came to the left hand of the high priest.
10. The half of the crimson coloured cord which half was tied to the post of the Hekel
did not turn white.
11. The lamp on the Menorah that was the closest to the Holy of Holiest refused to
give any more light.
What were these omens and the meaning to the temple and the Jewish People?
The Rabbis tell the story:
Talmud Yoma 39b: “Our rabbis taught: during the last forty years before the destruction
of the Temple, the lot (‘For the Lord’) did not come up in the right hand; nor did the
crimson colored strap become white; nor did the western most light shine; and the doors
of the Hekel would open by themselves until Rabbi Yohanan B. Zakkai rebuked them [the
gates] saying, ‘Hekel, Hekel, why alarmist thou us? We know that thou art destined to be
destroyed.’ ”
This Talmud text is a very strong indicator for the events surrounding the death of Jesus
having taken place forty years before the Temple in Jerusalem was destroyed, which places
Jesus’ death by this testimony –independent of the New Testament– in the Year 30AD, for
the Temple was destroyed in 70AD120.
+ + +
These ‘omens’ have been explained in two articles to be found here121:
a) William F. Dankenbring, The Mysterious Events of the Year 30 A.D.! b) Robert D. Moch MD, http://biblesearchers.com/catastrophes/timeofend1.shtml
120 Some will argue: 31AD, due to (Hebrew) inclusive reckoning, but this seems not correct, for the text quoted
does not state: ‘in the fortieth year’ preceding the Temple destruction, but ‘forty years before’ that event. 121 or “Forty Years of Omens for the Jewish People”, see:
http://www.ensignmessage.com/archives/mysteriousevents.html.
William F. Dankenbring: http://www.hope-of-israel.org/30ad.htm;
Robert D. Moch MD: http://biblesearchers.com/catastrophes/timeofend1.shtml
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VI. OBJECTIONS
§1. Objection A: There is another simpler solution
You don’t need an early Rosh Hashanah postponement to explain the differences between
the Synoptic Gospels and Saint John’s. Kenneth Francis Doig solved it by a sunrise calendar
for the Sadducees and a sunset calendar for the Pharisees.
But:
1. Although it is possible, there is no proof for this type of difference in calendar use
between Pharisees&Sadducees.
2. If starting the day at sunset, why not choose the evening before instead of after the sun–
rise day of the other party: thus the date would remain the same for either followers?
3. It contradicts John 18:28, where it says:
“Then they led Jesus from Caiaphas into the Praetorium. Now it was morning, and so they
did not enter into the Praetorium, so that they would not be defiled, but might eat the
Passover.” John 18:28 (cpdv).
If the Pharisees did not eat the paschal lamb on Thursday, but on Friday night, than why says
John: it was morning and therefore they did not enter the Praetorium, so they would not
become ‘unclean’. In a sunset calendar, this would not matter: the 14th of Nisan would have
started at about 18.00h the evening before. But the remark: it was morning, so after the sun
had risen, suggests the Pharisees, just as their counterparts, the Sadducees, might have fol-
lowed the sunrise calendar after all.
In fact, this seems to makes sense, since it appears the Torah uses the sunrise calendar for the
Passover (Numeri 33:3), saying, the morning the Israelites left Egypt was 15 Abib. And, the
instructions for Passover night, include a purification commandment also related to the morn-
ing sunrise: Nothing shall be left of it till the morning, and a bone of it ye shall not break; but
that which is left of it till the morning ye shall burn with fire. (Ex.12:10 Brenton)
Do these arguments provide us with clues for the use of a sunrise calendar? Not directly, for
the fact remains, Passover starts at sunset on 14 Nisan, and the daylight portion of Nisan 15
is a Sabbath day, a reason by itself for the instructions quoted here. More likely, the sunset
calendar was used by either party.
John 18:28 seems to invalidate this part of the solution proposed by Kenneth Doig.122
§2. Objection B: No Postponement Rules existed in the 1st century AD
Another objection is of a scholarly nature: a calculated Jewish Calendar was not invented/
applied until Hillel II in 358AD. But on his website www.sodhaibur.com, Richard Fiedler
proves calculated calendar rules were known even before 120AD, even in the first century.
Therefore, a “lo ADU Rosh” rule was very likely known in Jesus day. In fact, this analysis
shows there is a clear connection between the early calendar rules, motivated by the point of
view of the Pharisees on the issue of the “2 consecutive Sabbath celebrations”.
I have explained this in my thesis: “How the Pharisees changed the Hebrew Calendar”.123
122 to be found at http://doig.net/NT_Chronology.htm 123 see Part II, page 20–27 of this document.
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Here follows an early example of a Rosh Hashanah postponement, about 150 years before
the age of Rabbi Hillel II, who according to modern scholars started the calculated calendar;
not so, as shown here by Richard Fiedler124:
R' Hiyya
Rosh HaShanah 25a: ואת , לאורתא בעינן לקדושי בך: אמר, שקל קלא פתק ביה, ותשעהרבי חייא חזייא לסיהרא דהוה קאי בצפרא דעשרים
!זיל איכסי? קיימת הכאR' Hiyya once saw the [old] moon in the heavens on the morning of the twenty-ninth day. He took a clod of earth and threw it at it, saying, Tonight we want to sanctify you, and are you still here! Go and hide yourself!
‘Professor Isaiah M.Gafni of the Hebrew University of Jerusalem in his book ‘Land, Center and Dias-pora’ refers to "a particular sage scolding the (outgoing) moon (of the previous month) for having the temerity to continue its appearance an extra day, contrary to rabbinic calculations. ...the moon is forced to acquiesce to the authority of the rabbinic court, and forthwith disappears." Professor Gafni has painted R.Hiya as a buffoon chasing the moon from the sky with a clod of dirt.
According to Rashi the events of R.Hiyah took place at the time of Rosh HaShanah.
.צריכין אנו לעשות הלילה יום טוב של ראש השנה -לאורתא בעינן לקדושיך
‘The implication of the R' Hiyah story is that the Beit Din125 is establishing the New Month on some basis other than witnesses, i.e. a calculation. Rashi disputes this idea and is instead saying that, this is a case where the Beit Din is manoeuvring the start of Rosh HaShanah to prevent Yom Kippur from occurring on the day before Sabbath. According to Rashi, the Beit Din did not want Tishrei to begin on Wednesday, because that would cause Yom Kippur to be on Friday, i.e. vegetable and burial issues. In this scenario the 29th day of Elul is Monday and the Beit Din was scheduled to sanctify the month that night, but the old moon was visible. Sanctifying the next night after making Elul full would mean that Yom Kippur would be on Friday a circumstance which the Rabbis sought to avoid.126
Fiedler continues: ‘All this makes sense until one checks the lunar facts. We need a comparable date when the con-junction is midpoint between approximately 5:30 AM for the sighting of the "old moon" and 6:30 PM one day later for the sighting of the new moon. Such a moon is only 18 and a half hours old and only marginally visible which makes this scenario already suspect because the underlying rule of the lunar calendar system is that one must always see the new moon if 30 days have passed since seeing the previous one. We can use the actual lunar conjunction of September 10, 1999, at 0:02 a.m. to further illustrate these facts. At sunset September 10, the moon will be at 0.72% visibility. According to the van Gent chart it would be visible with a small telescope under perfect conditions. The old moon at moonrise September 9 4:35 AM would be at .8% visibility and soon be completely lost in the 5:19 sunrise. None of this is likely to be seen by anyone, neither the old moon or the new moon. In Sep-tember, in Jerusalem, it will be impossible to see the old moon in the morning and the new moon at night but also nearly impossible to see the old moon in the morning and the new moon the night following.
‘From the Yerushalmi this issue becomes clearer:
מיל רבי אבון משדי עלוי צררין ואמר לה לא תבהית בני מריך ברמשא אנן רבי חייה רבה הילך לאורו של ישן ארבעת
.בעיין תיתחמי מיכא ואת מיתחמי מיכא מיד איתבלע
“R' Hiyah the Great walked by the light of the old moon 4 miles. Rabbi Avon threw stones at (the old moon). And said to it: “Do not upset the children of you Master (i.e., the Jews), tonight we have to see you from this side (i.e., the new moon), and you are seen from here (the old moon is still visi-ble)”. Immediately it disappeared.”
124 link: http://www.sodhaibur.com/r-hiyya.html 125 Beit Din=Calendrical Court (existing of 3 members of the Sanhedrin). 126 This agrees with my Thesis “How the Pharisees changed the Hebrew Calendar”. Part II, page 20–26 above.
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‘This moon is clearly the moon I discussed in Molad Zaqen.127 It is the moon of a three day discrep-ancy.128
‘R' Hiyya lived between 180 CE and 230 CE. He was born in Bavel where it was thought he came under the influence of Shmuel but moved to Palestine. According to the chart there is a possible date for him to experience a three day discrepancy. The story becomes more than a story as we know it happened on the morning of Monday, September 18, 198 CE.129
The Calendrical Court in 198 CE was using the Hebrew Calculated Calendar.”
END OF QUOTE
According to another article by Fiedler the Jewish calendar was calculated even earlier:130
Shmuel of Nehardea “According to the vast majority of rabbis originally the new month was declared upon the observation of the new lunar crescent, as described in the Mishnah and other Tannaitic sources. This changed from observation to fixed calculation, ostensibly by the publication of the calendar's rules by Hillel the Patriarch131 in 358/9 C.E., which was a response to the inability of the calendrical court to continue functioning due to persecution.
Yet we learn:
תלמוד בבלי מסכת ראש השנה דף כ עמוד ב .יכילנא לתקוני לכולה גולה: אמר שמואל
Shmuel said, "I am able to establish [calculate] the proper date of Rosh Chodesh for the entire Diaspora".
Shmuel was born about 165 C.E. at Nehardea, in Babylonia and died there about 257 C.E. Shmuel died 100 years before the assumed creation of the Hebrew Calendar by Hillel II.
At least 6 times each year Shmuel can confirm the correctness of his calculation.
ראש השנה דף יח עמוד אתלמוד בבלי מסכת :על ששה חדשים השלוחין יוצאין. משנה
At the beginning of each of six specific months, the messengers go forth to inform Jewish Communities, near and far, which day has been declared the first of the month.
So Shmuel had a calculation and he had confirmation that his calculation was correct. This is not a trivial problem, especially when one considers that we must not only calculate the conjunction, but also the visibility of the moon. But in addition, one needed to know if the year should have a thirteenth month, which was based on the ripening of the barley. If the difficulty of Shmuel of developing this calculation is not sufficiently clear, than compound it with this quote from Chullin.
תלמוד בבלי מסכת חולין דף צה עמוד ב .כתב שדר ליה עיבורא דשיתין שני
Shmuel sought the respect from R' Yochanon that R' Yochanon had given to Rav. So Shmuel sends to R' Yochanon sixty years of calendar calculations. That Shmuel can calculate the Hebrew Calendar, the Ca-lendrical Court must be basing their decisions on the same cal-cula-tion. Shmuel had deduced this from analyzing the past decisions of the court and his knowledge of the development of the Ancient Babylonian Calendar.
Only if the Calendar Court is using a calculated calendar can Shmuel do what he claimed to do.”
127 link: http://www.sodhaibur.com/molad-zaqen.html 128 a remark by Richard Fiedler; but still it could be proof of an early use of a postponement of Rosh Hashana,
in line with the explanation by Rashi (famous Rabbi: e.g. http://en.wikipedia.org/wiki/Rashi). [MR] 129 chart: http://www.sodhaibur.com/2000-years-of-data.html & http://www.sodhaibur.com/molad-vs-conjunction-abridg.pdf 130 link: http://www.sodhaibur.com/shmuel-of-nehardea.html 131 Jewish Encyclopaedia:
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In another article Fiedler shows the calculated calendar existed before 120AD132,
and stems from a tradition which therefore existed even in the first century AD:
Rabban Gamaliel II133
תלמוד בבלי מסכת ראש השנה דף כד עמוד ב : אמר רבי יוחנן בן נורי. במערבוערבית ראינוהו שחרית במזרח: ואמרו, שבאו שנים .משנה
.כשבאו ליבנה קיבלן רבן גמליאל. עדי שקר הם
Two [witnesses] came to the court and said that they had seen [the old moon] in the morning in the east and [the new moon] in the west in the evening. R' Yochanan ben Nuri says they are false witnesses. They [the witnesses] went to Yavneh and Rabban Gamliel accepted then [as valid witnesses].
“And everyone get's into a huff because it is common knowledge that you can not see the old moon in the morning and the new moon that evening. It does not make sense the Rabban Gamliel who is expert on all things of Kiddush HaChodesh should fail here. He doesn't! When R' Yochanan said that the witnesses were lying that was true. Rabban Gamliel knew they were lying as well. In the gemora Rosh Hashanah 20a it was noted: מאיימין על העדים על החדש שלא נראה בזמנו : הוו יודעין שכל ימיו של רבי יוחנן היה מלמדנו
!יאמרו ראינו -אף על פי שלא ראוהו , לקדשוKnow that R' Yochanan always taught we intimidate witnesses over a moon that was not seen in its time to sanctify it. Even though they did-n't see it they should say we saw it!
If the start of Rosh HaShanah will be manoeuvred for the crops or for the burial of the dead would it not be manoeuvred so that the Jews in Bavel will be spared from a two day fast? ד"ה/תלמוד ירושלמי מסכת ראש השנה פרק א דף נז טור ב
מין אמר לון רב חסדא למה אתם מכניסין עצמכם למספק הזה חזקה חשין לצומא רבה תרין יו
.ד מתעצלין בו"שאין ב
In [Bavel] they are troubled by [the date] of the great fast [of Yom Kip-pur] of two days. Rav Chisda said to them why do you enter into this great doubt? The Beit Din [Calendar Court in Jerusalem] will fulfil their responsibilities [and declare Elul to have 29 days].
So what was the problem?
תלמוד בבלי מסכת ראש השנה דף כ עמוד ב .מיחזי כשקרא -האי
The problem is the appearance of falsehood. The Calculated Hebrew Calendar was not created by Hillel in 358 CE. It was created by the Rabbis many centuries before but was to be used in secret.
On the morning of the 30th day people who enjoyed going to a large free feast would come and say they saw the new moon; even though they didn't. This time however the old moon was very visible in the morning sky of the 29th of Elul and these witnesses saw it and mentioned it. Likely R' Yehoshua saw it or knew of others who had. This is what I referred to as a three day discrepancy.
From my chart of 2000 Years of Data134 we can see that it happened at 120 CE, a date consistent with Rabban Gamliel's retirement.
When Rabban Gamliel explained: תלמוד בבלי מסכת ראש השנה דף כה עמוד א
אין חדושה של לבנה פחותה מעשרים ותשעה יום ומחצה ושני : כך מקובלני מבית אבי אבא
.שלישי שעה ושבעים ושלשה חלקים
I have received a tradition from the house of my father’s father: The rebirth of the moon is not less than 29 and a half days and 793 parts.
What Rabban Gamliel was really saying is: ‘that I have been doing like those before me and using a calculation based on an average lunar cycle of 29 and a half days and 793 parts to choose my wit-nesses.’ ”
END OF QUOTE
132 link: http://www.sodhaibur.com/rabban-gamliel.html 133 info: http://www.jewishencyclopedia.com/articles/6495-gamaliel-ii 134 chart: http://www.sodhaibur.com/2000-years-of-data.html & http://www.sodhaibur.com/molad-vs-conjunction-abridg.pdf
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§3. Objection C: differences in calendar ruling never really occurred in Jerusalem
Another objection is: ‘there is no proof for a difference in opinion on the ‘correct’ calendar,
nor has this ever happened!’. This proves to be a doubtful statement as is seen in the event
of R.Gamaliel, R.Aqiba & R.Jehoshua, as reported in the ‘Mishna Rosh Hashana’135:
MISHNA: It happened once that two witnesses came and said: We saw the moon in the eastern part of the heavens in the morning, and in the western part in the evening. R. Jo'hanan b. Nouri declared them to be false witnesses; but when they came to Yamnia, Rabbon Gamaliel received their evidence as valid. (On another occasion) two other witnesses came and said: We saw the moon on its proper day, but could not see it on the next evening of the intercalary day. R. Gamaliel accepted their testi-mony, but R. Dosa b. Harkhenas said: They are false witnesses; for how can they testify of a woman being delivered (on a certain day) when on the next day she appears to be pregnant? Then R. Jehoshua said unto him: I approve your opinion. Upon this R. Gamaliel sent him (R. Je-hoshua) word, saying: "I order thee to appear before me on the Day of Atonement, according to your computation, with your staff and with money." R. Aqiba went to him (R. Jehoshua) and found him grieving. He then said to him: I can prove that all which R. Gamaliel has done is proper, for it is said: "These are the feasts of the Lord, holy convocations which ye shall proclaim," either at their proper time, or not at their proper time, only their convocations are to be considered as holy festivals. When he (R. Jehoshua) came to R. Dosa b. Harkhinas, the latter told him: "If we are to reinvestigate the decisions of the Beth Din of R. Gamaliel, we must also reinvestigate the decisions of all the tribu-nals of justice which have existed from the time of Moses till the present day; for it is said [Ex. xxiv. 9] Moses, Aaron, Nadab, Abihu, and seventy elders went up (to the Mount)." Why were not the names of the elders also specified? To teach us that every three men in Israel that form a Beth Din are to be respected in an equal degree with the Beth Din of Moses. Then did R. Jehoshua take his staff and money in his hand, and went to Yamnia, to R. Gamaliel, on the very day on which the Day of Atonement would have been according to his computation, when R. Gamaliel arose and kissed him on the forehead, saying: "Enter in peace, my master and disciple! My master--in knowledge; my disciple--since thou didst obey my injunction." GEMARA: We have learned in a Boraitha that R. Gamaliel said to the sages: "Thus it has been handed down to me from the house of my grandfather (Zamalill the elder) that sometimes the new moon appears elongated and sometimes diminished. R. Hyya saw the old moon yet on the morning of the twenty-ninth day, and threw clods of earth at it, saying: 'We should consecrate thee in the evening, and thou art seen now? Go, hide thyself!' "
END OF QUOTE
In this case (in 120AD) Rabbi Gamaliel II and Rabbi Jehoshua came to an agreement.
It shows how close they were to celebrating Yom Kippur on 2 different days. Or they
in fact had done before, due to the double allowance for Yom Kippur, as explained a-
bove (§10, p.25).
There were calendrical issues from as early as the 2nd century BC, from the early days
of the calendar debates between the Sadducees, Pharisees and Essenes.
Cursive quotes (above): these are proof of 1st century computations by the Sanhedrin Beit
Din, of the Day of Atonement (10 Tishri) and preceding new year’s day Rosh Hashanah
(1 Tishri), including the postponement of Rosh Hashanah (cf. II-§4 ff.).
135 Babylonian Talmud, Book 2: Tracts Erubin, Shekalim, Rosh Hashana, tr. by Michael L. Rodkinson, [1918],
at http://www.sacred-texts.com/jud/t02/ros04.htm; chapter II, p.47/48.
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§4. Objection D: a burial on the day of the 14th or 15th of Nisan was not allowed
This is correct, but Moses provided a solution for this situation, in case it occurs anyhow:
“The Lord spoke to Moses in the desert of Sinai, in the second year after they departed from
the land of Egypt, in the first month, saying: Let the sons of Israel observe the Passover at
its proper time, on the fourteenth day of this month, in the evening, according to all of its
ceremonies and justifications. And Moses instructed the sons of Israel, so that they would
observe the Passover. And they observed it at its proper time: on the fourteenth day of the
month, in the evening, at mount Sinai. The sons of Israel acted according to all the things
that the Lord had commanded Moses. But behold, certain ones, who were not able to observe
the Passover on that day, being unclean because of the life of a man, approaching Moses and
Aaron, said to them: We are unclean because of the life of a man. Why have we been cheated,
in that we are not permitted to offer, at its proper time, the oblation to the Lord among the
sons of Israel? And Moses responded to them: Remain, so that I may consult the Lord, as to
what he will rule about you. And the Lord spoke to Moses, saying: Say to the sons of Israel:
The man who becomes unclean because of a life, or if he is on a distant journey within your
nation, let him observe the Passover to the Lord. In the second month, on the fourteenth day
of the month, in the evening, they shall eat it with unleavened bread and wild lettuce. They
shall not leave behind any of it until morning, and they shall not break a bone of it; they shall
observe all the rituals of the Passover. But if any man was both clean, and not on a journey,
and yet he did not observe the Passover, that soul shall be exterminated from among his
people, because he did not offer the sacrifice to the Lord in its time. He shall bear his sin.
Likewise, the sojourner and the newcomer, if they are among you, shall observe the Passover
to the Lord according to its ceremonies and justifications. The same precept shall be with
you, as much for the newcomer as for the native.”
(Num 9:1-14)
This text is relevant to us for more than one reason:
a. indeed, being unclean on the day of the 14th of Nisan, at which day the Passover lamb was
slaughtered and eaten in the evening, forbid a Jew to participate in the Passover meal. He
would wait 1 month and eat the Passover the 2nd month (Iyyar 14) (cf. John 18:28).
b. possibly, Joseph of Arimathea and Nicodemus did not eat the Passover lamb that same
evening; this could be for (1) having eaten the Passover lamb the night before, as Jesus did,
or (2) they were going to celebrate Passover according to the Torah rules given above on the
14th of Iyyar, following a Pharisee or Sanhedrin decision.
c. therefore in John 18:28 it seems, the priests at Pilate’s Court were celebrating Nisan the
14th, at which night they were going to eat Passover lamb (and therefore, I conclude, belonged
to the party of the Pharisees, who had postponed Rosh Hashanah 32AD).
d. but, since it says: ‘it was morning, and therefore they did not enter the Praetorium’, pos-
sibly the Pharisees did not use a sunset calendar, but a sunrise calendar: for, if they would
have used a sunset calendar, this would be Nisan 14 from the sunset of the evening preceding
this Friday. Therefore, it seems, the priests named in John 18:28 were keeping a sunrise cal-
endar, like the Sadducees.
This can mean either:
A. the Pharisees kept the same sunset calendar as the Sadducees, but postponed Rosh Ha-
shana 32AD&the Passover Sabbath 33AD. This is explained in Part II+Appendices C.
B. identical as A, but with the sunrise calendar.
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C. these were also Sadducees keeping the same postponed calendar as the Pharisees, there-
fore having accepted the postponement of Rosh Hashanah 32AD & Passover Sabbath
33AD in a confirmed High Council decision. Seems unlikely, but possible.
But, as explained under Objection A–page 28, the most likely calendar in use in Jesus’ Day,
especially from a religious point of view, was the sunset calendar. The argument of Nisan 15
used above can also be explained by reference to the day of the Passover sabbath. Not B.
In C, Jesus, & many other faithful Jews, would probably not have accepted this decision by
the High Council, since it was contradicting Moses Law and therefore the Will of God.136
In A the Sadducees follow the same Calendar as Jesus;
in C the Sadducees follow the same Calendar as the Pharisees.
Since the Synoptics so clearly mark the usual Passover sequence of days, connecting it to
Thursday&Friday that year (=Nisan 14&15), C seems improbable. But A, on the contrary,
solves all issues involved and respects every related timestamp in the four Gospels.
CONCLUSION
The High Priests, and those following the Sadducees, celebrated Jewish Passover Thursday
night, April 2, and Passover Sabbath Friday, April 3, 33AD, as Jesus did with His Apostles.
The Pharisees, on the other hand, and those following them, celebrated Jewish Passover
Friday night, April 3, and Passover Sabbath Saturday, April 4, 33AD (details in Part II137).
Nicodemus & Joseph of Arimathea
Possibly Nicodemus –he has a Greek name138– was a Diaspora Jew or represented the Greek
synagogue in Jerusalem, as some say, and might have been a ‘foreigner’, as in the Torah text
cited above. In that case, being bound by the same ‘ceremonies and justifications’ for the
Passover Feast as the Jewish population, he too would have become unclean if he would
touch the dead body of a person deceased.
Remarkably that is exactly what they did: while burying Jesus, they had no other choice but
to take His body from the Cross, and bury Jesus in the Tomb of Joseph of Arimathea: they
would have become ‘unclean’ according to the Law of Moses. But Moses foresaw this kind
of situation as in Numeri 9:1–14 cited above.
So, either Joseph of Arimathea&Nicodemus [1] had already eaten the Passover lamb, at the
same night as Jesus, or [2] they had not celebrated the Jewish Passover with the others, but 1
month later, as prescribed in the above Torah text, or [3] they would not have complied with
such a rule (not every Torah law was fully applied in Jesus’ days, as is known from several
aspects of Jewish Life in Roman times). But, being sincere followers of Jesus, the most likely
behaviour of Joseph and Nicodemus probably was [1] or [2].
Marcel van Raaij,
Ascension of Our Lady,
August 15, 2011.
©marcelvanraaij/2011-2018.
changes:18-08-2011/Madrid/22-10/Berlin/03-12-2011/25-09/16-10-2013/27-01-2014DenBosch/06-06-2018Rosmalen.
136 cf. II, §11, page 25 on this subject. 137 See Part II, §12, page 27. 138 Nicodemus: http://www.newadvent.org/cathen/11066b.htm.
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VII. THE METONIC CYCLE IN JUDEA 1ST CENTURY AD
Postponing the eve of Passover from Thursday to Friday for all those following the Pharisaic
calendar139, was certainly done, even in the first century, following the debate of the Pharisees
with the Sadducees (and Essenes) in the 2nd century BC to the 1st century AD.
When we look at our discovery of the Metonic Cycle being used in the lifetime of Jesus by the
Sanhedrin, we may acquire extra information on the years that were intercalated:
METONIC CYCLE DURING JESUS’ LIFETIME IN JUDEA
Year in cycle 1 3 6 8 11 14 17 19
Julian Year 39BC 37BC 34BC 32BC 29BC 26BC 24BC 21BC
Intercalation: VeAdar VeAdar VeAdar VeAdar VeAdar VeElul VeAdar
Julian Date Herod’s
siege start
Year in cycle 1 3 6 8 11 14 17 19
Julian Year 20BC 18BC 15BC 13BC 10BC 7BC 5BC 2BC
Intercalation: VeAdar VeAdar VeAdar VeAdar VeAdar VeElul? VeAdar
Julian Date John &
Jesus born
Year in cycle 1 3 6 8 11 14 17 19
Julian Year 1BC 2AD 5AD 7AD 10AD 13AD 16AD 18AD
Intercalation: VeAdar VeAdar VeAdar VeAdar VeAdar VeElul VeAdar
Julian Date
Year in cycle 1 3 6 8 11 14 17 19
Julian Year 19AD 21AD 24AD 26AD 29AD 32AD 35AD 37AD
Intercalation: VeAdar VeAdar VeAdar VeAdar VeAdar VeElul VeAdar
Julian Date John’s Jesus starts Je-sus starts Vitellius
start final year? final year? at PO37
Year in cycle 1 3 6 8 11 14 17 19
Julian Year 38AD 40AD 43AD 45AD 48AD 51AD 54AD 56AD
Intercalation: VeAdar VeAdar VeAdar VeAdar VeAdar VeElul VeAdar
Julian Date
Year in cycle 1 3 6 8 11 14 17 19
Julian Year 57AD 59AD 62AD 64AD 67AD 70AD 73AD 75AD
Intercalation: VeAdar VeAdar VeAdar VeAdar VeAdar VeElul VeAdar
Julian Date Temple
burned.
139 based upon the Pharisee rule: ‘no 2 consecutive sabbath days’.
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1. How the Metonic Cycle in the first century BC/AD Hebrew Calendar worked
With a strong indication, the Years 5BC (Elul I+II), 26AD, 29AD & 70AD (Adar I+II) were
intercalated, the Year 30AD & 31AD were not. This poses the question, if in 31AD a late
Passover in the month of April really happened?
From earlier studies, I take the following Hebrew&Roman calendars for the years 29-31AD:
in 32AD, if the Metonic cycle has been applied, there was a VeAdar.
The natural Passover in 31AD is Tuesday/Wednesday night 27 March/28 March 31AD.
Since without doubt, the 4 Gospels give a Thursday/Friday night for the Year of the Passion
of Jesus, with a 1-day postponement by those who were already following the Pharisee im-
posed calendar rule of ‘no 2 sabbath days following each other’, in case Jesus’ Year of the
Passion was 31AD, the Passover of 31AD must have been postponed to 26/27 April 31AD.
As we see in the Metonic-Cycle-based Jewish chronology during Jesus’ lifetime, this is not
likely. For, the Sanhedrin would have to intercalate another VeAdar in 31AD, while the in-
sertion was to be expected in 32AD. Of course, they might have decided to intercalate the leap
month a year early, but than we should conclude: the Metonic cycle was not in use (any
longer). The leap years discovered in this research suggest otherwise: the known leap years in
the first century BC/AD all fit the pattern of the Metonic Cycle.
This speaks in favour of a 30AD or 33AD Year of Passion, and against 31AD.
New discovery
Last week, a precision analysis of the Jewish Calendar for the years 26-36AD showed that the
Passover on the vernal moon in 33AD did not fell out on a Friday night, meaning Friday=14
Nisan, but on a Thursday, meaning Thursday=14 Nisan and Friday=15 Nisan(!).
Quite amazing, for Friday 3 April 33AD has often been cited as a 14 Nisan with the Passover
at Friday night, as a connection to John 18:28. But with a Friday 15 Nisan, the 33AD date is
a valid alternative to the 30AD Passover: 6/7 April 30 & 2/3 April 33AD.
But how certain is this? First of all, I came to this conclusion by simply adding up the Hebrew
months+days from 6-9 April 30AD onward. This leads to an unmistaken 14 Nisan on Thurs-
day April 2, 15 Nisan on Friday April 3, 33AD (with a 29/02/32AD Julian leap day).
The only way out, would be to lengthen the Hebrew Year by a day, e.g. as is sometimes done
in the present Jewish Calendar by adding 1 day to the 8th month (Mareshvan). If this was done,
only the addition of 30 Mareshvan during 32AD is to be expected.140
Why? Simply this: the new rules by the Pharisees demanded to reorganise the Hebrew Calen-
dar in such a way that the main feasts –the festival sabbaths days– would never fall on a Friday
or Sunday, to avoid 2 consecutive sabbath days [=festival sabbath+week sabbath].
But, in Jesus days, the Pharisees were not yet controlling the Calendar: that was done under
the Leadership of a Sadducee High Priest, presiding over the Sanhedrin or High Council.
140 Also, sometimes a day is taken from the 9th month (Kislev) to shorten the year by 1 day.
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2. To what extend had new postponement rules been accepted, and to what extend not?
At this time in my research, I assume the following probable:
- the Sadducees were in effect still in control of the official Jewish (Temple) Calendar;
- the Pharisees were ‘gaining ground’ and got to celebrate their version of the Passover
night a day late, on 15 Nisan/Sadducee time, as follows from John 18:28;
- only after the destruction of the Temple at Jerusalem in 70AD by the Roman army, the or-
der of the Sadducees evaporated and the Sadducee interpretation of ‘Thora calendar issues’
lost ground; the Pharisee interpretation became dominant and was accepted in the following
periods of Rabbinic literature as the leading interpretation, in the Mishnah and Talmud.
Even today, the Jewish Calendar contains several aspects of Pharisee interpretation, against
the older calendar understanding, as we see in debates among present day Jewish societies
(like the Karaites; cf. http://www.karaite-korner.org/index.shtml#outline)
- the extra day in Mareshvan was not yet accepted, and the loss of a day in Kislev neither;
- the main basis for the Jewish Calendar in Jesus’ time, was the Babylonian Calendar, still,
with the use of the Babylonian Metonic Cycle.
Therefore, I conclude, an extra day was probably not inserted in the years 30AD to 33AD,
which brings the Passover date of 33AD –in case it was not postponed or ‘pre-poned’– to
Thursday 2 April, being 14 Nisan, and Friday 3 April, being 15 Nisan.
©Marcel van Raaij, 27 January 2014AD.
ch.10-03-2014/NL.