The Jews considered and still do that Nisan 15 is the Passover, since that is the date that the Death Angel Passed Over in Egypt.
You can even look on current Jewish calendars, and some regular calendars and readily see that they label the the date of Nisan 15 as the Passover.
Therefore, when your source above quotes "On the eve of the Passover Yeshu was hanged" he is only saying that it was the day before Nisan 15....which of course is Nisan 14, then dying on the cross that same day, Nisan 14, at 3 PM a few hours before night, which would have started the night portion of Nisan 15 when the Death Angel passed over.
That same night, the night of the 15th is when Pharaoh was awaken because of the death of the firstborn and the cry that went all through Egypt. He summoned Moses that very night and ordered the Israelites to leave Egypt that same day, the 15th of Nisan.
Numbers 33:3 confirms this. "And they departed from Rameses in the first month, ON THE Fifteenth day of the first month." They were ordered out on the 15th...speedily. They only had time to take unleavened bread and to spoil the Egyptians.
During this night of the 15th, the Israelites were in their houses feeding on the lambs that has just been slain on the 14th. That is, the lambs were eaten on the 15th, the night portion while the death angel was Passing Over. This again is the reason why the Jews consider the 15th of Nisan the Passover.
The 14th came to be known as the "preparation of the Passover" because it is the day the lambs were slain....I.e. prepared for eating that coming night.
Jesus was killed on the preparation for the Passover, which is Nisan 14. The terminology got confusing by the time the NT gopels were written and even the gospel writers use the terms Passover and Feast of UB interchangeably. David
I take Scripture, in the original editions, as 100% true, and do my best to understand it correctly. I'll go with Scripture over modern calendars and even modern Jewish translations made to uphold their belief that Yeshua was not their Messiah. In my striving to understand Scripture correctly, I look up certain passages in lots of translations, including Green's Interlinear.
For instance, let's compare Lev. 23:5 in several translations. Keep in mind that all seven feasts are holy convocations, days of rest when no work can be done. They are to be kept 24 hours, from 6 PM on the previous day to 6 PM on the feast day. For example, Lev 23:32 (Stone Edition Tanach) says of Tishri 10, the Day of Atonement, "It is a day of complete rest for you and you shall afflict yourselves; on the ninth of the month in the evening (6 PM) -- from evening (6 PM on the 9th) to evening (6 PM of the 10th) -- shall you rest on your rest day." The Day of Atonement is to be kept 24 hours, from sunset (or 6 PM) on Tishri 9 to sunset (6 PM) on Tishri 10. This shows us how to calculate the first day of all 7 Jewish feast days. They begin at 6 PM on the Eve of the feast and continue for 24 hours.
Passover, from 6 PM, Nisan 13, to 6 PM, Nisan 14
Unleavened Bread, from 6 PM, Nisan 14, to 6 PM, Nisan 15
Firstfruits, from 6 PM, Nisan 15, to 6 PM, Nisan 1
Pentecost, from 6 PM, Sivan 6, to 6 PM, Sivan 7
Trumpets, from 6 PM, Elul 29, to 6 PM, Tishri 1
Day of Atonement, from 6 PM, Tishri 9, to 6 PM, Tishri 10
Tabernacles' 1st day, from 6 PM, Tishri 14, to 6 PM, Tishri 15
Green's Interlinear agrees with the Stone Edition Tanach. Lev. 23:32 (Green) says of the Day of Atonement, "It is a sabbath of rest to you, and you shall humble yourselves in the ninth of the month at evening: from evening until evening you shall keep your sabbath." Therefore, the Passover rest is to be kept from 6 PM Nisan 13 to 6 PM Nisan 14. The only midnight belonging to Nisan 14 is 6 hours after the 14th starts at 6 PM on the 13th. After 12 hours of night (6 PM to 6 AM), there are 12 hours of daylight (6 AM to 6 PM) belonging to Nisan 14.
Lev. 23:4-7 (Green's Interlinear) says, "These (are) appointed seasons of Jehovah, holy convocations (sabbaths of rest), which you shall proclaim in their appointed seasons: In the first month, on the fourteenth of the month, between the evenings (from 6 PM Nisan 13 to 6 PM Nisan 14], (is) the Passover to Jehovah; and on the fifteenth day of this month [from 6 PM Nisan 14 to 6 PM Nisan 15] (is) the feast of unleavened things to Jehovah; you shall eat unleavened things seven days; on the first day (Nisan 14) you shall have a holy convocation, you shall do no laboring work. Because of these back to back feasts. no laboring work could be done for the full 48 hours of Nisan 14 and 15.
Lev. 23:5 (LITV) agrees with Green. It says, "In the first month, on the fourteenth of the month, between the evenings (from 6 PM on Nisan 13 to 6 PM on Nisan 14) is the Passover to Jehovah."
Lev. 23:5 (YLT) agrees. It says, "in the first month, on the fourteenth of the month, between the evenings, is the passover to Jehovah."
Lev. 23:5 (Rotherham) agrees. It says, "In the first month, on the fourteenth of the month, between the evenings, is a Passover unto Yahweh."
Lev. 23:5 (LXX, Brenton) agrees. It says, "In the first month, on the fourteenth day of the month, between the evening times is the Lord's passover."
Lev. 23:5 (Complete Jewish Bible) says, "'In the first month, on the fourteenth day of the month, between sundown and complete darkness, comes Pesach for ADONAI." Without comparing this translation with others, one might skip one whole day in his calculations, as if sundown (6 PM) to complete darkness (9 PM) on Nisan 14 was the complete Passover. From 6 to 9 PM is only the first 3 of the whole 24 hours.
Lev. 23:5 (Jewish Publication Society) says, "In the first month, on the fourteenth day of the month at dusk, is the LORDíS passover." This can lead to dropping a whole day too. The 14th starts and ends with a dusk. If one took this to mean the dusk at the end of the 14th, Passover would be completely dropped from their calculations. They might think that Nisan 15 (as is listed on modern Jewish calendars) was Passover without realizing that they skipped a whole day in their thinking.
Lev. 23:5 (Stone Edition Tanach) says, "In the first month on the fourteenth of the month in the afternoon is the time of the pesach-offering to HASHEM." This way, the Passover would only last from noon to 6 PM on Nisan 14. That's only 6 of the whole 24 hours of Nisan 14.
The Hebrew in Green's Interlinear says, "between the evenings (is) the Passover."
I'm convinced that the Lord meant for Passover to be kept from 6 PM on Nisan 13 to 6 PM on Nisan 14.
Since Nisan 14 only has one midnight, the death angel killed the firstborn of Egypt 6 hours after Nisan 14 began. This is why the Lamb had to be killed, roasted and eaten during those 6 hours before midnight on Nisan 14. The blood had to be on their doorways before midnight on the 14th or their firstborn would have died.
In Ex. 12:5-13 (KJV), the Lord told Moses, "Your lamb shall be without blemish...And ye shall keep it up until the fourteenth day of the same month (until the beginning of Nisan 14): and the whole assembly of the congregation of Israel shall kill it in the evening (i.e., as Nisan 14 began). And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it. And they shall eat the flesh in that night (i.e., between 6 PM and midnight), roast with fire, and unleavened bread; and with bitter herbs they shall eat it....And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire (so none was left to eat during the 12 hours of daylight on Nisan 14, or on Nisan 15). And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand (i.e., be ready to move out); and ye shall eat it in haste: it is the LORD's passover. For I will pass through the land of Egypt this night (Nisan 14), and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the LORD. And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt."
Ex. 12:29-33 (KJV) says, "And it came to pass, that at midnight (the 6th hour of the night of Nisan 14) the LORD smote all the firstborn in the land of Egypt...And Pharaoh rose up in the night (after midnight on Nisan 14), he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead. And he called for Moses and Aaron by night (i.e., between midnight and 6 AM on Nisan 14), and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the LORD, as ye have said. Also take your flocks and your herds, as ye have said, and be gone...And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men."
Ex. 9:26 (KJV) says, "Only in the land of Goshen, where the children of Israel were, was there no hail." The Israelites left the area of Goshen on Nisan 14. They assembled in Rameses, probably because that is where Pharaoh's troops assembled. It was on the road that connected with the Way of the Philistines along the coast of Sinai. At first, the Israelites probably expected to leave Egypt by the Wat Hor, the Way of Horus. There was a bridge leading to the Way of the Philistines. "But God led the people about through the way of the wilderness of the Red sea: and the children of Israel went up harnessed (five abreast, an army of 600,000 men, plus women and children, on the march) out of the land of Egypt" (Ex. 13:18).
Ex. 12:34-36 (KJV) says, "And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders. And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment: And the LORD gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians."
The Passover is Nisan 14. "And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians...And the children of Israel removed from Rameses" (on Nisan 15, the Feast of Unleavened Bread) (Nu. 33:3,5).
> > The 14th came to be known as the "preparation of the Passover" because it is the day the lambs were slain....I.e. prepared for eating that coming night.
> > Jesus was killed on the preparation for the Passover, which is Nisan 14.
Since no laborious work could be done on Nisan 14, the Passover, or on Nisan 15, Unleavened Bread, the day of "the preparation of the passover" (John 19:14) was Nisan 13, the Eve of Passover.
Those Jews accurately reported the day of Yeshua's death. They didn't think he was the Messiah, but they knew when he died -- "On the eve of the Passover." Agape
If Jesus had been killed on the 13th of Nisan He would not have been THE Passover Lamb.
Did you notice that the 13th of Nisan is not listed as a Feast day? It has No relation to the Passover lamb whatsover.
There was NO commanded assembly on the 14 th of Nisan.......only on the 15th and the last day of Unleavened Bread were there to be Holy convocations.
Sure wish you could see this. dp
BORDEAUX, France, March 16 (UPI) -- While Mel Gibson's film "The Passion of the Christ" certainly does not blame "the Jews" for Jesus' crucifixion, it has triggered a new scholarly debate over the culpability of Caiaphas, the high priest.
On its Web site and in a recent television program, the British Broadcasting Corporation declared Caiaphas guilty, charging him with "self-interested motives" and rigging Christ's trial.
Meanwhile, Dead Sea Scrolls scholar Geza Vermes declared Caiaphas "innocent," arguing in London's Sunday Telegraph newspaper that the Gospels were written after the destruction of the Jerusalem Temple in 70 A.D. From this alleged late date Vermes extrapolated that the Gospel writers tried to distance themselves from the Jewish community and ingratiate themselves with the victorious Romans by slanting their Passion narratives against Caiaphas.
Enter the Rev. Col. Carsten Peter Thiede, a German Anglican theology professor, archaeological researcher and chaplain to the British armed forces, with two arguments against Vermes. First, says Thiede, there is a new consensus among many of today's New Testament scholars that the Gospels were not written as late as had previously assumed.
Indeed, Mark's Gospel, assumed to be the first of the four, is now thought to have been written in the early 40s A.D., thus perhaps less than a dozen years after Christ's death.
Furthermore, even the other Gospels, including John's, hail from before the Romans had razed the Temple. Second, ossuary and other evidence suggests that Caiaphas was an unsavory character and a hypocrite, who offended not just Christ's followers, but also other orthodox Jews, according to Thiede.
This squares with the BBC's evidence against the high priest. To sort all this out, Caiaphas requires an introduction. He was, as the BBC calls him, "a supreme political operator" and, in Thiede's words, "one of the longest serving high priests ever." Caiaphas held office from 18 to 36 A.D. under two Roman prefects until Vitellius, legate of Syria removed him -- and Pontius Pilate.
In 1922, the Hebrew scholar Joseph Klausner, claimed that Caiaphas survived for such a record-breaking period only because he bribed the prefects -- presumably with money from the Temple treasure. Normally, high priests lasted only four years. Both the BBC and Thiede point out that Jesus posed a serious threat to the source of revenue the Temple represented.
For example, Temple officials reaped huge profits from the 150 "mikvehs" archaeologists discovered around the Temple. These were ritual baths where Jews performed purification rituals before being allowed to enter the sanctuary -- especially at Passover time, when hundreds of thousands of Jews from around the known world came to Jerusalem on a pilgrimage. Jesus, on the other hand, taught that such rituals were unnecessary, as the Kingdom of God was available to everyone free of charge. That was bad news from the priests.
Worse still, Jesus stormed into the Temple, accusing moneychangers and vendors hawking sacrificial doves as extortionists and kicking them out. Caiaphas had brought these people into the sanctuary, Thiede relates. This upset not only Jesus, but also orthodox Jews such as the apostle Paul's teacher Simeon ben Gamaliel, a highly respected Pharisee, who warned his fellow Jewish leaders against persecuting Christians (Acts 5:34-39).
Moreover, Caiaphas collaborated with the Roman conquerors, lending Pilate money from the Temple treasury to fund an aqueduct into Jerusalem. Jews considered this a grave offense because Temple money was to be used for the sanctuary only. Caiaphas' actions triggered riots, which the Romans quelled brutally, according to Josephus, the Roman-Jewish historian. While pecuniary motives behind Caiaphas' actions were arguably reprehensible, they did not constitute a crime, the BBC insists. However, it went on, by taking on "the usually incompatible roles of chief judge and prosecuting lawyer" in Jesus' trial, "he crossed to the wrong side of the law." When he asked Jesus, "Are you the Son of God ...? Are you the messiah?" he acted as prosecutor.
By then condemning Jesus for blasphemy, Caiaphas slipped into the role of chief judge, thus rigging the proceedings, the BBC argues. Carsten Peter Thiede sees in this conviction of blasphemy proof of Caiaphas' hypocrisy. In an interview, Thiede stresses Caiaphas' affiliation with the Sadducee party. The Sadducees, unlike the Pharisees, did not believe in the resurrection, even though Ezekiel and Isaiah had prophesied, "Your dead shall live, their corpses shall rise."
Curiously, though, in 1990, an ossuary found in North Talpiot, a Jerusalem suburb, contained what scholars believe to be Caiaphas' bones. From this Thiede concludes, "While playing the politically-correct resurrection-denier to the outside world, Caiaphas made sure that his body and those of his relatives were given secondary burials in ossuaries, so they would be ready to be raised in the last days -- just in case."
Another vessel among the Caiaphas family ossuaries contained the skull of a woman with a coin in her mouth. This was a sign of unadulterated syncretism, or mixing of religions, indicating that the High Priest's family broke the Second Commandment (Exodus 20:1-5) forbidding idolatry.
For the coin in an dead person's mouth was meant to be a payment to Charon, the ferryman taking the shades of the dead across the river Styx into Hades, according to Greek mythology, but decidedly not the Jewish faith. Caiaphas rent his clothes in a dramatic gesture against Jesus' alleged blasphemy (Matthew 26:65). Yet, as Thiede shows, it was Caiaphas, "whose family bowed down to pagan worship behind closed doors, who was the real blasphemer.
Of course, hypocrites were Christ's least favorite people: "Hypocrites! You are like whitewashed tombs, which on the outside look beautiful, but on the inside are full of bones of the dead and all kinds of filth. So you also on the outside look righteous to others, but inside you are full of lawlessness and hypocrisy" (Matthew 23:27-28).
Compare Luke 21:36 in the Hebraic-Roots Version. It says, "Therefore watch always and PRAY THAT YOU BE WORTHY TO ESCAPE from these things that are to happen and you stand before the Son of Man."
Compare Luke 21:36 in the KJV. It says, "Watch ye therefore, and PRAY ALWAYS, THAT YE MAY BE ACCOUNTED WORTHY TO ESCAPE all these things that shall come to pass, and to stand before the Son of man."
Standing before the Son of man takes place at the Rapture. Those accounted worthy to escape before the Tribulation are the wise virgins. They are worthy, because they have extra oil (symbol of the Holy Spirit) in their vessels (i.e., bodies) with their lamps (symbol of the earnest, or down payment, of the Holy Spirit that seals believers).
The word translated " accounted worthy" in Luke 21:36 is "kataxioo," to deem entirely deserving: - (ac-) count worthy. It doesn't say having strength.
The passage in Luke 21:25-36 (KJV) says, "And there shall be signs in the sun, and in the moon, and in the stars (lit., constellations); and upon the earth distress of nations, with perplexity (i.e., over how to bring peace to the middle east); the sea (nations, Rev. 17:15) and the waves roaring; Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And WHEN THESE THINGS BEGIN TO COME TO PASS (as now), then look up, and lift up your heads; for your redemption (opolutro, deliverance; i.e., at the Rapture) draweth nigh. And he spake to them a parable; Behold the fig tree (Israel), and all the trees (nations); When they now shoot forth (war), ye see and know of your own selves that SUMMER IS NOW NIGH AT HAND. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." Agape
> > Anchor point #1: Jesus died at 3pm and was buried on the preparation day (the day before the Sabbath) before sunset, which would begin the Sabbath day.
> > Now exactly which Sabbath day, the first day of Unleavened Bread, or the Seventh day (Saturday) Sabbath?
> > Luke 23:53 And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid. Luke 23:54 And that day was the preparation [Friday], and the sabbath drew on.
It was not the preparation for the Saturday sabbath. It was the "preparation of the passover" (i.e., Thursday, the day BEFORE Passover). John 19:14 says, "And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!" He died on the day before the Passover (i.e., on Thursday). Friday was the Passover Sabbath. He died before the Passover Sabbath. Saturday was the Feast-of-Unleavened-Bread Sabbath, also the weekly Sabbath.
> > Anchor point #2: The seventh-day Sabbath was the day after the crucifixion, because the women rested that Sabbath day (Saturday) according to the fourth commandment of God. Therefore, the crucifixion had to have occurred on a Friday.
I think the women would have rested on Friday, the Passover, the high Sabbath, plus Saturday, the Feast of Unleavened Bread and the weekly Sabbath.
> > Sunday, was the third day, the day of the resurrection.
Saturday (Sabbath) was the second day that Christ rested in the tomb. Friday (Preparation day) was the first day, the day of the crucifixion.
It's simple. Luke 24:21 says, "But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day SINCE these things were done." The Crucifixion was on Thursday. The 3 days since were (1) Friday, (2) Saturday and (3) Sunday.
> > Clearly the Passover lamb was to be slain on the afternoon of the 14th of Nisan and eaten in the night of the 15th of Nisan. Yet, according to Exodus 12:18, unleavened bread was also to be eaten beginning on the 14th of Nisan, known as the Lord's passover, which is the day before the Festival of Unleavened Bread (this is the reason for some confusion).
The Passover lamb was slain between the evenings (3 to 5 PM) on the "preparation of the passover" (Thursday, Nisan 13). It had to be roasted and eaten between 6 PM and midnight on Nisan 14. That is 6 hours after Nisan 14 began. That is the only midnight that belongs to Nisan 14, the Passover (Lev. 23:5). If the Israelites had waited till the afternoon of Nisan 14, their firstborn would have already been killed at Nisan 14's midnight. Their night precedes their day.
> > the death of Jesus on the cross, which as we have seen, happened at 3pm in the afternoon of 14 Nisan.
Jesus was killed on "THE PREPARATION OF THE PASSOVER." John 19:14 says, "it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!" The passover was Nisan 14 (Lev. 23:5). Therefore, the preparation of the passover was on the previous day, Thursday, Nisan 13.
Mark 14:2 says, "But they said, NOT ON THE FEAST DAY, lest there be an uproar of the people." The feast day was Friday, Nisan 14. Therefore, the Crucifixion was not on Friday, Nisan 14, the Passover. For the same reason, it was not on Saturday, Nisan 15, the Feast of Unleavened Bread, or on Sunday, Nisan 16, the Feast of Firstfruits.
The only day possible was Thursday, Nisan 13, "the preparation of the passover."
Mt. 12:40 says, "For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth." The 3 days and 3 nights in the heart of the earth were Thursday (day), Friday (night then day), Saturday (night then day) and Sunday (night).
> > when Exodus 12:6 says the Passover lamb was to be slain in the evening, it means the afternoon of the 14th.
Literally, it means between the evenings, i.e., between 3 and 5 PM on Nisan 13. The lamb was to be roasted and eaten between 6 PM and midnight on Nisan 14, when the death angel killed all the firstborn. The deaths came when Nisan 14 was only 6 hours old. No lambs were killed after the firstborn were slain at midnight. Therefore, it would have been impossible for the lambs to have been slain in "the afternoon of the 14th." Jewish days started at 6 PM, sunset. Twelve hours of night preceded the 12 hours of day. Midnight preceded the afternoon.
> > The Jewish historian Josephus confirms that the Passover lambs were slain from the ninth hour to the eleventh hour, that being from 3pm to 5pm. ( Wars of the Jews, Book VI, Chapter IX, Section 3.) Therefore, the two events, the time for the killing of the Passover lamb and the death of Jesus, coincided precisely on that Friday afternoon the 14th of Nisan, the Lord's Passover, at 3pm.
Since the Crucifixion was "not on the feast day," but on the "preparation of the passover", Jesus died about 3 PM on Thursday the 13th of Nisan.
> > Clearly the Passover slaying of Egypt's firstborn occurred at midnight on the 15th of Nisan.
The death of the firstborn was at midnight on the Passover, not the Feast of Unleavened Bread. Passover is Nisan 14 (Lev. 23:5).
> > 14 Nisan/Abib (The Lord's Passover, not a Sabbath) Friday (Beginning our Thursday night)
The Passover was a sabbath day of rest, a high sabbath. It was a day of holy convocation and "an high day." John 19:31 says, "The Jews therefore, because it was the preparation [Nisan 13] that the bodies should not remain upon the cross on the sabbath day [Nisan 14], (for that sabbath day was an high day, [because it was Passover]) besought Pilate that their legs might be broken, and that they might be taken away."
> > Anchor point #3: Jesus was resurrected ON the third day after His death and burial, not after three literal days. If He rose after 72 hours, then all the above verses would read on the FOURTH day.
> > Anchor point #4: Jesus rose from the dead on Sunday, the first day of the week`, which was the third day since His trial, death and burial (Luke 24:21). > > Anchor Point #5: Jesus was resurrected ON the third day, not after 72 literal hours.
Since the Crucifixion was on Thursday, "the preparation of the passover," and "not on the feast day," the three days were Friday, Saturday and Sunday. The Resurrection was on Sunday, the third day.
> > Anchor Point #6: Jesus was crucified late on 14 Nisan, the Lord's Passover.
He was crucified at 9 AM, and died at about 3 PM, on Nisan 13, the "preparation of the passover." It was "not on the feast day."
> > 12 Nisan/Abib (The Priests conspire to put Jesus to death.)
> > Mark 14:1 After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death.
> > Mark 14:2 But they said, Not on the feast day, lest there be an uproar of the people.
Jesus was taken prisoner after sunset. Therefore it was the beginning of Nisan 13, Thursday, the "preparation of the passover". He was Crucified at 9 AM on Nisan 13. It was "not on the feast day," Friday, which was the Passover.
> > By Jewish reckoning (any part of a day is counted as a full day), the Thursday crucifixion theory places the resurrection on the fourth day, not on the third day.
Luke 24:21 says, "But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is THE THIRD DAY SINCE these things were done." The Crucifixion was on the Preparation of the Passover, Thursday. Friday was the 1st day since. Saturday was the 2nd day since. SUNDAY WAS THE THIRD DAY SINCE.
> > 16 Nisan, the day of Firstfruits, a clear type of the resurrection day, occurs after a sabbath day, but is not itself a Sabbath day!
All feasts were sabbaths of rest. The Feast of Firstfruits was a sabbath.
> > The only chronology that can be reconciled with scripture on all points is the Friday crucifixion and Sunday resurrection. It is the only scenario in which the typical festival days and their fulfillment match exactly, without a single discrepancy!
The only chronology that fits on all points is the Thursday crucifixion and Sunday resurrection. Every detail matches. It was not on the feast day. It was on the "preparation of the passover," i.e., the day before Passover, Nisan 13. Agape
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