Bible and calendars
Bible and calendars
PREFACE BIBLE AND CALENDAR
I. PRELIMINARY NOTIONS
1. METHODOLOGY BIBLE AND CALENDAR
2. A QUITE ANCIENT NEW CALENDAR
3. ABOUT CALENDARS
4. A LUSTRUM
5. SWIFT AS THE WIND
II. REDATING JESUS' DEATH
1. DID JESUS' CRUCIFIXION ACTUALLY HAPPEN ON APRIL, 7th, 30 ?
2. RECONSTRUCTING OLD LUNAR OBSERVATIONS
3. EASTER FELL ON A SATURDAY
4. NEW YEAR WAS A SATURDAY TOO
5. THE ONLY LUNAR EXPLANATION
6. THE LONG MINISTRY OF JOHN THE BAPTIST
7. A NEW READING OF DANIEL'S PROPHECY
8. "THEY HAD BEEN REBUILDING THE TEMPLE FOR 46 YEARS..."
9. THE ROMAN POINT OF VIEW
10. EXIT PILATE - ARMY MANOEUVRES IN THE EAST
11. PAUL'S TRAVELS
12. "AND JESUS HIMSELF BEGAN TO BE ABOUT 30 YEARS OF AGE"
13. CONCLUSION
III. THE SECOND TEMPLE CALENDAR
1. WHAT CALENDAR WAS IN USE AT THE TIME
2. ABOUT THE IMPORTANCE OF JUBILEE YEARS
3. RECONSTRUCTING THE ANTIQUE CALENDAR
4. THE CORRECT WAY TO USE FLAVIUS JOSEPHUS
5. THE CREATION OF THE WORLD ERA
IV. CONCLUSION
V. ANNEXE
FINAL REMARKS

II. REDATING JESUS' DEATH



   

3. EASTER FELL ON A SATURDAY




All the Evangelists agree; Jesus' crucifixion happened on a friday, the day before sabbath and it led to a quick burial in the vicinity before sunset, because in the Jewish tradition a corpse cannot lay exposed during the night9.

- Luke, 21, 54  "It was friday and already the lights of sabbath were shining"
- Mark, 15, 42  "Since it was the day before sabbath, when everything is prepared"
- Matthew, 27, 62  "When the day of preparations ended"
- John, 19, 42 "Since the Jews sabbath was about to begin"

Each Evangelist has its own way of pointing out that Jesus was crucified on the day before Pessah.

-  The most explicit is John who specifies (John, 19, 31) "that sabbath was an high day" after he has pointed out that the great priests did not come into Pilate's prŠtorium (John, 18, 28) because it would have made them ritually unclean for the feast which begun at midday by the sacrifice of the lamb that would be eaten during Pessah.

-  Matthew and Mark emphasize that Pessah was two days away (Matthew, 26, 2 - Mark 14, 1) before beginning the telling of the Passion, which began the same day or the day after.

Matthew and Mark have the great priests say : "kill him, but not during the feast" (Matthew, 26, 5 - Mark, 14, 2) because it would have caused trouble among the pilgrims and attracted the attention of the Romans.

-  Luke is more subtle. In Luke, 22, 26 and 44, it is written that Simon the Cyrenian is coming back from the fields around midday when he encounters Jesus going to his crucifixion. During March and April, the landworks were so many that one worked in the fields all day long, as we are reminded by this parable. Furthermore, the heat was not yet unbearable to the extent of coming home to cool off at midday.

We think that this is a clue. It was the day before Pessah and Simon was coming home from the fields to go to the Temple and have a lamb sacrificed on the afternoon. Luke gives us another precious indication : he specifies that Joseph from ArimathŠa was a pious man (Luke, 23, 50-51)19.

It is then totally out of the question that he should have carried a corpse on Pessah day, which is therefore not the friday of the crucifixion but the day after, a saturday.

Besides, a subsequent Jewish text (The Babylonia Talmud, in the "Sanhedrin" chapter, Folio, 43a) says that "a certain Jesus the Nazarene [= nozri] was hung up on wood the day before Pessah, and thanks to the Roman's favour he was not lapidated..."9

The conclusion comes as an evidence :
The year Jesus was crucified, Pessah happened on a saturday.

All Evangelists agree on this point and the contradiction concerning the dates that some have found between John and the other three Evangelists (also called synoptic gospels) is but a non-issue.

Consequently, we cannot be talking about the year 30, for modern astronomical calculations provide thursday, April, 6th as the date of Pessah, and their acuteness is such that a two days mistake simply cannot be contemplated.

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