Passover and Yeshua’s Crucifixion

rnailWhen I first began seeking sources, people and articles and books, on the Jewish background of Yeshua’s life, I ran into numerous articles and conversations to the effect that Good Friday is a myth. Looking back now, I realize the articles were amateurish and the conversations were with those who had more zeal than knowledge. There is a certain appeal to proving the mainstream wrong and staking out a corner of self-glorification and insider truth. I know I have fallen into a similar trap myself with egotistical delusions.

And sometimes the mainstream is wrong. I think, for example, of supersessionism and its long history in Christian thought, where it has truly been the mainstream and an Israel-centered view of the canonical narrative is thought to be special pleading. So we really should ask: is Good Friday a myth? Was Yeshua’s crucifixion on a Friday?

Crucifixion Before Passover?
There are a number of reasons people might think Yeshua was crucified on a day other than Friday. The prerequisite for a non-Friday crucifixion is the acceptance of one vital theorem: that Yeshua was crucified on the afternoon before Passover began. That is, one must accept the idea that Yeshua was crucified at the time the Passover lambs were being slaughtered.

Many believe something just like this due to their reading of the Fourth Gospel. I treated this topic and debunked the notion of a pre-Passover crucifixion in a series of three articles here, here, and here.

Why is a pre-Passover crucifixion necessary to deny that Yeshua was crucified on a Friday? The answer is the repeated mention in the accounts that Yeshua was taken down from the cross quickly to be buried before the coming Sabbath. The Sabbath, of course, begins Friday at sundown. But there is another kind of Sabbath, which can be any day of the week, a Yom Tov. A Yom Tov is a special Sabbath occurring on certain days of Biblical festivals, such as the first day of Passover.

If the Sabbath they rushed to bury Yeshua before was the Yom Tov of the first day of Passover, then his crucifixion could have been on a day other than Friday — say Thursday or Wednesday.

Three Days and Nights
If pre-Passover crucifixion is the pre-requisite for a non-Friday theory, then the saying of Yeshua about three days and nights is the crux.

When Yeshua was asked for a sign of his Messiahship in Matthew 12, he responded that he would only give the sign of Jonah. Just as Jonah was in the belly of the great fish for three days and three nights, so Yeshua would be three days and three nights in the heart of the earth (Matt. 12:38-40).

This certainly does look like a problem for a Friday crucifixion. By the most generous interpretation this would require Yeshua’s time in the grave to include at least Friday day and night, Saturday day and night, and Sunday day and night, with a resurrection at the earliest on Sunday night. To arrive at a Sunday morning resurrection, the latest the crucifixion could be is Thursday (some say Wednesday). Or so it would seem.

The Reason It Had to Be Friday
The case for Good Thursday seems solid and yet I will argue that it is wrong and even impossible. I believe the crucifixion had to be on Friday. In fact, I would say that either Matthew, Mark, and Luke are wrong or the crucifixion had to be on Friday.

The reason is simple: Yeshua ate a Passover Seder the night before he was crucified. As I argued in the previous series, “The Last Supper and Passover,” Yeshua kept Passover with the rest of Israel and not on some hypothetical separate calendar.

This leaves us with only one possible meaning for the Sabbath before which Yeshua was quickly entombed. It had to be a Friday afternoon with the weekly Sabbath about to arrive.

The idea that they were hurrying to bury Yeshua before the Yom Tov of Passover’s first day is off the table. It was the first day of Passover when Yeshua was crucified, the day after the Seder.

But . . . Three Days and Nights
Those who urge a strictly literal reading of three days and three nights make two errors. First, they are not equally literal about the far more common saying that Yeshua rose on the third day. Second, they do not account for similar uses of three days and nights in conjunction with the third day in the Hebrew Bible.

As to the first error, think of it this way. If Yeshua was crucified on Thursday, by the most generous reckoning this would mean a Thursday day and night, Friday day and night, and Saturday day and night, with the resurrection being on Sunday morning. Sunday is the fourth day from Thursday, not the third day.

As to the second, the story of Esther is a good example. She instructed Mordechai and all the Jews to fast for three days and nights before she would appeal to King Xerxes (Esth. 4:15-17). Esther then went in to the king. On which day did she go? Was it on the fourth day, after the fast of three days and nights? No, she went in on the third day (Esth. 5:1).

It would seem that Yeshua’s three days and nights saying was not so literal. And the point of the sign of Jonah is perhaps also overlooked. Was Yeshua’s point that he would miraculously meet the exact time parameters of Jonah’s entombment in the fish? Is there something impressive about the time period of three days and nights?

No, the sign of Jonah was not about a period of time. It was about the impossible turning of a hopeless situation. What man survives being swallowed and held for days in the belly of a great fish? Like Jonah, Yeshua returned from three days in the jaws of death.

The mainstream is sometimes right. Whatever the faults of Christian history, on important details such as the timing of the crucifixion, the tradition turns out to be right. Good Friday is no myth. It is the only interpretation true to the Jewish background of the story.


About Derek Leman

IT guy working in the associations industry. Formerly a congregational rabbi. Dad of 8. Nerd.
This entry was posted in Bible, Christian, Holidays, messianic, Messianic Jewish, Messianic Judaism, Passover, Resurrection, Yeshua. Bookmark the permalink.

69 Responses to Passover and Yeshua’s Crucifixion

  1. brandi2515 says:

    You make good point, for Jesus being crucified on a Friday. My question though, is as Christ followers, should we be celebrating His resurrection on a Sunday every year? Or in accord to when Passover occurs? I’m not Jewish, but started taking part in Passover a few years ago. Jesus’ death and resurrection has so much more meaning to me when understood along with the Passover. But I am frustrated that the Christian church decides to celebrate those things on a pagan holiday instead of looking at a perfectly sensible calendar. When do you celebrate His resurrection?

  2. Connie says:

    I’m not saying you’re wrong, but I’m not convinced. Your argument hangs on the three days, citing Matthew 12:40 as not literal days. But the head priests thought otherwise in Matthew 27:62-66, which includes at 64, “Therefore, order that the grave be made secure ’til the third day; otherwise the talmidim may come, steal him away and say to the people, ‘He was raised from the dead.'” CJB

    So when the priests and Pilate talk about three days, they’re also not literal days? Mark 15, 16; Luke 23, 24; John 19, 20; Matthew 27 all get interpreted and reinterpreted depending on these three days.

    I’m rushing, so I hope this makes some sense. It’s taken in pieces from rather long notes I have.

  3. 1thrufire says:

    Derek – I came to the same conclusion: Y’shua was crucified on Passover. Consider the sequence of feasts – particularly Reishit Katzir, (old vs new) and a full cycle of a “day” began at sunset.

    Counting from zero or one also makes a difference. (In other words, is the day included?) I look at the feasts as the best indicators of the sequence timing, because it’s clear to Paul in 1 Cor 15 that Messiah’s resurrection was spoken of in the Scriptures, and not merely by one prophet such as Jonah.

    In the Matthew 12:40 reference to Jonah, Y’shua does state he will spent three days and three nights in the kardia (heart) of the earth. But we must be careful not to assume this means burial. Kardia is about the seat of emotion/will and not physical burial.

    Being taken in the Garden of Gethsemane is as good as being buried, because His free will to walk away was no longer available, and death is a kind of prison of the will.

    So I think you’re right about Jonah as the sign – it’s about something miraculous with parallels, and the rejection of Messiah after His resurrection.

  4. Brandi:

    I always celebrate the resurrection of Messiah on the Sunday of Passover week. Most years it coincides with the Christian celebration, but some years it does not. This is because at the Council of Nicea, it was decided (with the influence of Constantine) that a different method for calculating resurrection Sunday was needed (specifically to be separated from the Jewish calendar). This is one of the few true examples of Constantine’s negative influence (he is often made the evil villain in silly and unhistorical ways).


  5. Connie:

    I don’t get your argument. If the chief priests guarded the tomb until the “third day” is Matt. 27, that confirms my point. If he was in the tomb three full days and nights, they would have guarded it until the fourth day. Besides, who is to say they understood the timing Yeshua referred to anyway.

    If Yeshua was not crucified on Friday, the question no one can answer is, “What Sabbath did they rush to bury him prior to?”


  6. ltverberg says:

    Thanks for this excellent series of articles, Derik.

    I see only one thing to point out that makes your argument all the more airtight. You wonder in your earlier article why a lamb isn’t mentioned. In fact it is! It’s in the passage you quoted in your earlier article, Luke 22:15: “I have earnestly desired to eat this pascha [Greek, paschal lamb or Passover] with you…”

    Scholar Steven Notley writes:

    “It is seldom recognized by Christian readers that the same Greek word for the feast (Passover) is also the term for the main course (i.e., the sacrificial lamb). So, we read the identical Greek word in the Apostle Paul’s declaration, “For Christ, our pascha [paschal lamb] has been sacrificed” (1 Cor. 5:7).”

    So when Jesus speaks about eating the “Passover” he is speaking about the lamb – it hasn’t been left out of the conversation.

    The quote from Dr. Notley is from his article “Jesus and the Essene Passover” at He offers several more convincing reasons that Jesus was eating a Seder meal on Thursday evening. For instance, that they ate the meal in the city. Jerusalem was so crowded at festival times that normally people ate outside the city, but Passover regulations required eating the sacrifice within Jerusalem’s walls.

    See Notley’s article for yet more strong evidence the supports your conclusions here.

  7. judahgabriel says:

    Hi Derek and fine blog readers.

    I’ve done a boat-load of study on this stuff. Seriously, a boat-load. :-) Here’s my current understanding:

    Nisan 14 (Tuesday): Yeshua ate Passover with His disciples.
    Scriptural significance: the 14th day of the month is Passover

    Nisan 15 (Wednesday): Yeshua was brought before Pilate early in the morning. After trials, mockings, and severe beatings, Yeshua was crucified in the afternoon. Wednesday night is his first day in the tomb.
    [Scriptural significance: the 15th day is the Feast of Unleavened Bread, day 1. This is the high sabbath spoken of, causing them to take Yeshua down form the tree.

    Nisan 16 (Thursday): Yeshua is in the tomb for the first day, and for the second night.

    Nisan 17 (Friday): Yeshua is in the tomb for the second day and for the third night.

    Nisan 18 (Saturday night): Yeshua is in the tomb for the third day. He rises Saturday night, thus rising on the 3rd “Yom”, having spent 3 days and 3 nights in the tomb. Scriptural significance: Saturday sundown starts the Feast of Firstfruits, Yeshua rises on Firstfruits, becoming as Paul states, “the first fruits from the dead”.

    Nisan 19 (Sunday): The women go to the tomb in the morning to find Yeshua risen.

    Ok? So that’s my best understanding. I’ve done a lot of research to arrive at this conclusion. There are probably holes in it and things not quite right. But that’s my best Scriptural understand I’ve come to at this point.

    Shalom guys.

    • I already see bleow that Derek4confusingme is given a rebuttal. HOWEVER. I have always thought, since i had seen this type of chronology, that just as the sun was setting, the SON was rising, because HE HIMSELF IS OUR LIGHT. Hallelujah! Good job! I’m going to use your chronology for Shabbat this week.

  8. Judah:

    Sorry, but I have to point out all the reasons your answers are invalid. Love ya, man!

    Nisan 14 ends at sundown. It is the day the Lambs are slaughtered and can be called Passover in some texts. Terminology is somewhat loose on this. The whole week can also be called Passover.

    Nisan 15 begins at sundown after the lambs are slaughtered. Passover Seder is eaten on Nisan 15, not 14. This is not just rabbinic tradition, but is the clear meaning of the text of Torah also. Let me know if I need to clarify this.

    Thus, the Seder is eaten on the first day of Unleavened Bread and not the day before. It is a Sabbath when the Seder is eaten. Thus there is no other Sabbath before which Yeshua needed to be buried.

    One more thing: if he was in the tomb Wed, Thur, Fri, and until Sat night, he rose on the fourth day.

    Please respond either here or on your blog and we can discuss.


  9. judahgabriel says:


    Hey, no problem man, I’m learning. I said there are probably holes; you’ve probably found some. It’s complex as it is, then compounded by the fact that Hebrew days end at sundown, compounded further by the fact that 3 Holy Days are occurring in this timeline: Passover, 1st day of Unleavened Bread, and Firstfruits.


    Let’s count the nights he’s in the tomb:
    -Wednesday night, Thursday night, Friday night: 3 nights

    Let’s count the days he’s in the tomb:
    Thursday, Friday, Saturday: 3 days

    On the end of the 3rd day (that is, Saturday on/before sundown), he rose. Thus, we can reconcile spending 3 literal days and nights in the tomb while still rising on the 3rd day without having to resort to difficult theories that abstract away the literal 3 days. You protest, “But then he’s raising on the 4th day!” I’d respond, “He’s rising at the end of the 3rd day!

    And if you’re going to chide me more for the 4th day, I’m going to shout “Unfair! Unfair!” since your theory does more churn than that, abstracting away the literal 3 days. :)

    Regarding your other alleged holes in my theory, let me study them more before getting back to you.

  10. Connie says:


    Being not Jewish, I have to consult them. Per my local rabbi, Passover is a sabbath and that week there were literally two sabbaths. I tend to agree with judahgabriel, though I’m not sold on it.

  11. Connie:

    Yes, there are two Sabbaths that week. But as I said, the gospels depict Yeshua’s crucifixion as occurring on Passover. Thus, there is only one other Sabbath, which starts Friday at sundown.

    For the crucifixion to be other than Friday, you would have to believe Yeshua had his Passover on the wrong night.


    • Tracy Anaru says:

      Feast of Unleavened Bread begins at the “evening” of the 14th of Nisan and is a Sabbath day, and Yeshua had to be taken down before that as He died when the lambs were killed. Yeshua died as our Passover lamb, therefore didn’t eat Passover that year. John 18:28 says Passover had not yet come when Yeshua was taken into the Roman judgement hall. Possibly the meal he had was the meal breaking the fast of the first born, or the last meal before it started? Just a thought.

      • Tracy Anaru says:

        Also, it says, when Judas left the last supper table, that the disciples thought he was going to get supplies for the Passover meal – a second proof that the Passover meal hadn’t happened yet.

  12. judahgabriel says:

    Going back to the Torah, the 2 sabbaths that would fall during this week are:

    -The day after Passover, which is the first day of unleavened bread. God commands rest on this day.

    -Friday evening to Sat evening shabbat.

    As far as I’m aware, those are the only 2 sabbaths occuring during that week. God does not demand rest on Passover itself, nor on Firstfruits.

    (To my knowledge, anyways. Do you guys know any different?)

  13. Connie says:

    Thanks judahgabriel for the correction – I’m at work without a Bible or any resource book or even my notes.

  14. Judah:

    What you say is incorrect and the reason you are not getting it. Passover is an ambiguous term that can mean the day of slaughtering lambs (Nisan 14) or the first day of Unleavened Bread (Nisan 15) or the whole week or even the whole 8 days.

    Leviticus 23 calls the day of slaughtering Passover and the day of the Seder the first day of unleavened bread.

    So to be clear, and I’d gladly post the details on this since it seems to be confusing so many people: Nisan 14 afternoon (just before Nisan 15) is the slaughtering of Passover lambs, Seder is at the beginning of Nisan 15 just after sundown, offering the Chagigah (extra sacrifice) is Nisan 15 in the afternoon, and the Yom Tov (special Sabbath) starts at sundown between Nisan 14 and 15.


  15. jonboze says:

    Part of the confusion is that we tend to look at the passover as an entire day, as opposed to a sacrifice. There is no actual Passover day. There is simply a day during which the sacrifice occurs. Then that evening is when the passover meal is, coinciding with the beginning of the first day of unleavened bread (hence the whole feast being called passover).

    Please correct me if I’m wrong, the whole sunset to sunset thing sends my head through loops if I think about it to long.

  16. judahgabriel says:

    Whoa, whoa, hold on now folks, misinformation going around like crazy now.

    There are 2 things we are certain of:

    -There is a real, single Passover day. 14th day of the 1st month. Torah states this:

    “The LORD’s Passover begins at twilight on the fourteenth day of the first month.”

    There is another Feast, a week-long feast called Unleavened Bread, which lasts 7 days. It starts the day after Passover, 15th day of the 1st month. Torah states this:

    “The LORD’s Feast of Unleavened Bread begins on the fifteenth day of that month; for seven days you must eat bread made without yeast. On the first day, hold a sacred assembly and do no regular work. On the seventh day, hold a sacred assembly and do no regular work.”

    Torah does make a distinction between Passover and Unleavened Bread.

    Derek: I understand that Passover is now (and perhaps was in the 1st century) ambiguous, meaning either the day of Passover or the week of Unleavened Bread.

  17. 1thrufire says:

    Derek – is Pesach not a full day by itself? Because if Pesach is to begin at twilight on the 14th of Nisan, then the sun has set, but light is still in the sky (getting darker) and the Seder is to be held. The 13th – the day of the slaughtering of the lambs has just ended when the sun dropped below the horizon. It is not the 15th until we have a full sunrise and another sunset, meaning in Lev 23:6 Unleavened Bread does not start until after the next sunset – yes?

    That would make Shabbat a double shabbat – 7th day and 1st day Shabbat for Unleavened Bread.

    Messiah is buried before this Shabbat – to be considered an old planting and may be harvested after Reishit Katzir – on the 16th of Nisan. Thus he is the First Offering of the harvest.

  18. Judah and Thrufire:

    Your comments again are incorrect. Please think and study before making statements that further confuse the issue.

    Neither of you have inquired into how these matters were interpreted in the Second Temple period. You both assume that you can simply interpret the English translation of Leviticus 23 and arrive at conclusions. You cannot.

    Judah, this is part of the problem with self-made Torah interpretations. There is a reason the community studies Torah together. Interpreting Torah without reference to existing commentary is like trying to make your own Mercedes M-Class in your home shop. We must build on what has gone before.

    Lev. 23:5 says bein ha-arba’im. It does not say evening or twilight. The phrase is ambiguous and the best literal interpretation is “between the evenings” which may be a reference to the ancient sundial. In any case, the slaughtering of lambs is followed by a period of cooking the lambs. These were not Lean Cuisine dinners to be cooked in a microwave.

    The lambs had to be slaughtered early enough for cooking to be possible and in the Second Temple (check Edersheim’s The Temple on this) the times were put back almost as early as noon when the lambs could start being slaughtered at the Temple. This was noon on Nisan 14, not Nisan 13 as the both of you are saying.

    The Seder then happens after sundown when it is Nisan 15.

    I have the weight of all the historical documents and Jewish tradition on my side. If you wish to dispute this, then please explain the Mishnah and the tradition of Israel and why it is wrong. Furthermore, you haven’t mentioned that the gospels say (Matt 26:17) that the disciples asked Yeshua about preparing the Seder “on the first day of Unleavened Bread,” a nomenclature which your explanations cannot even begin to explain.

    Now, shall we keep debating the date of the Seder (Nisan 15) or will you concede?


  19. 1thrufire says:

    Tell us – how do you place Reishit Katzir? (which I believe is the key.)

    “I have the weight of all the historical documents and Jewish tradition on my side.”

    While I don’t disregard Second Temple work or tradition, it must be placed within the context of the physical world, and with all of Scripture. Tradition has it’s value, but it must fit both the written Word and the physical bounds.

    Additionally, the very reasoning you used to describe Passover as being applicable to the whole of the Spring feast period can equally be applied to the words of Matt 26:17. If your explanation sufficed, then wouldn’t the same reasoning work equally well for Unleavened Bread, which was longer feast and held an equally important role? After all Bedikat Chametz does clear the leaven in preparation for the feast.

    Also, on what basis should we make assumptions about how our Lord actually went about doing things, including directing preparation of the Seder? Almost everything He did was unexpected, yet right.

    While I don’t disagree with what transpired at the Temple according to documents, it’s not conclusive that this is what actually occurred. Also a lamb to feed only those attending the seder with Y’shua would not be large, and the cooking time would not be overly considerable.

    I will concede a blog is hardly the place for a deep discussion of such things. My apologies if I did not add to your discussion.

    Please be careful pride doesn’t blind you to insight the Spirit may be offering. Time doesn’t permit me to continue.

  20. judahgabriel says:

    Whew, this is getting a little heated. I didn’t want this to become a spiteful debate about things that, in the long run, don’t really matter that much.

    Derek, I’ll respond after I’ve had time to study more on the objections you raised, and after things have cooled down a little. :-)

    Shalom, guys.

  21. judahgabriel says:

    By the way, to Derek and all blog readers, happy new year!

    14 days till Passover means today is the 1st day of the 1st month of the Biblical year on the traditional Jewish calendar. Happy New Year!

    :blows New Years horn:


  22. brandi2515 says:

    Derek – Do you celebrate his resurrection on the Sunday of Passover week, even if its not three days later (or even if its earlier than 3 days)?

  23. Judah:

    Isn’t it interesting that the New Year will be a much more important holiday in the World to Come (Ezek. 45:18)?

    I do apologize for the heat of my arguments. I will tone it down. Thanks for reigning me in.


  24. Brandi:

    Yes, I feel the day of the week is important in celebrating the resurrection, so I always celebrate on Sunday. This all goes back to a debate between the Pharisees, whose opinion won out in the end, and the Sadducees, who ran the temple in Yeshua’s day. The Sadducees felt that Firstfruits (reishit katzir, as Thrufire put it) was always on Sunday (day after the Sabbath) while the Pharisees felt it was always the second day of Passover (day after the Yom Tov).

    To make a long story short, I think in Yeshua’s time Firstfruits was always on Sunday. I think the Sunday aspect of the resurrection is important and has a long history in the tradition of Christianity (the Lord’s Day is a venerable tradition going back to the Didache and is most likely what Rev. 1:10 is referring to).


  25. Thrufire:

    As I understand your most recent comment, you are making an argument that goes something like this: we should not assume that Yeshua and his followers agreed with the mainstream interpretation in his day about the timing of Passover. We should be open to the idea that Yeshua interpreted Torah differently from the rest of the community about the timing of Passover.

    There are two reasons I don’t think this will work:

    (1) The gospels speak as though the day of Passover arrived (Matt. 26:17) and not as though Yeshua had his own day of Passover. That is, the coming of Passover is regarded as a fact, not a debatable matter.

    (2) Yeshua told his disciples that the scribes and Pharisees sat in Moses’ seat (Matt. 23). He did not urge his disciples to buck the mainstream halakha, but rather taught them to follow it.

    I really feel the burden of proof is on those who want to interpret Yeshua as some kind of Essene or rebel with his own privately determined calendar.

    We know when Passover occurred in the Second Temple no matter how we might debate the text of Leviticus 23. Furthermore, I do not believe there is a better interpretation of Leviticus 23 than the one settled in the Jewish tradition.

    Please, by email or comment, let me know your reasons for assuming the lambs were slaughtered on the 13th and the Seder was held on the 14th.


  26. mchuey says:

    Having looked through the responses the past few days, I am encouraged–at least–that Derek has come out and said (as I have as well) that it is insufficient for any reader to examine the English of Leviticus 23 and then start making conclusions. Secondly, he has rightfully tried to point us to Second Temple Judaism and how the Passover season was remembered, considering the proper role of tradition and extant historical data.

    The chronology issue of Yeshua’s death and resurrection is not an easy one to approach. It is especially not easy if one holds to what we might call a binary mindset for prophetic interpretation–thinking in 0s and 1s. Having to be sacrificed on *the day* of Passover to fulfill the requirement, or likewise having to be resurrected on *the day* of the waving of the sheaf to fulfill the first fruits typeology, is binary thinking in my opinion. What we can all agree on is that Yeshua was sacrificed and resurrected within the season of Passover. This is sufficient for me as an interpreter, as this same sacrifice–according to Hebrews–also fulfilled the sacrifical typeology of Yom Kippur, a holiday *seven months* later.

    I would submit that it is very possible that we do not have all of the data we need to draw definite conclusions on Yeshua’s Passover chronology. I hold no spite to Sunday as a day of the week (God can do anything on Sunday if He wants, after all), but I find it very interesting that the 1901 American Standard Version rendered the clause Opse de sabbatōn, appearing in Matthew 28:1 as “late on the sabbath day.” This is something that needs to be considered in our deliberations. Likewise, in terms of remembering Yeshua’s resurrection, the Quartodecimans of the Second and Third Centuries C.E. followed a tradition handed down to them by the Apostle John–remembering it three days after the Jewish Passover, meaning that it could occur on any day of the week.

    What can be very discouraging about this season is trying to sort through, what I at least consider to be minor details–when we should be focusing much more heavily on the salvation history themes of the Exodus and Yeshua’s humiliation and sacrifice. These themes do not end when Unleavened Bread is over, but continue as we are to be brought to God’s mountain to be comissioned for His service, and as the Apostles had the Holy Spirit poured out on them. Too many of us tend not to focus on the larger themes that unite us, and we can get bogged down in minutiae that may never be resolved.


  27. graspingmashiach says:

    ~~“Passover is an ambiguous term that can mean the day of slaughtering lambs (Nisan 14) or the first day of Unleavened Bread (Nisan 15) or the whole week or even the whole 8 days.”~~

    It’s been interesting to follow this discussion as well as the other posts related to Pesach. Especially, the explanation regarding the crucifixion as occurring on Nisan 15 due to the understanding (based on Edersheim) that all the sacrifices of Passover week can be technically referred to as “The Passover” (Passover and the Last Supper, Part 3, March 11, 2009). This would mean that the Korban Pesach, Chagigah and daily Mussaf offerings of Chag HaMatzot could all be termed “Passover”.

    I think it’s important to point out that there were two types of festal offerings associated with the Passover season. Edersheim, in “Temple” chapter 11 “The Three Things”; explains that the chagigah of Pesach could be two-fold. There was a chagigah which was not obligatory but could be offered along with the Passover lamb on the 14th. This chagigah is known as chagigas arba’ah asar which would be brought if there was the possibility that the Passover lamb itself would not satiate the number of people in the household during the Seder meal (see Mishnah Pesachim 69b). The chagigah of the 14th was a peace offering that would be eaten prior to the Passover lamb so that the Korban Pesach could be partaken of in “grandeur and with seriousness” (Rashi) rather than merely to satisfy an empty stomach. The chagigah of the 15th was one of the required offerings of every male pilgrim as already described above.

    I am familiar with Edersheim’s appendix in which he presents the argument that the shalmei chagigah offered on the 15th is to be understood as “the Passover” referred to in John 18:28 and 19:14, by citing the words of Jewish writer Dr. Saalschutz that “the whole feast and all its festive meals were designated as ‘the Passover’”. Edersheim also cites the Talmud for proof of this theory specifically Rosh Hashanah 5a and Zevachim 99b where he notes that it is written; “what is the meaning of the Passover?” (answer) “the peace-offerings of the Passover”.

    The details of the above cited Talmudic passages are very interesting indeed when read in context. The “Passover peace offerings” mentioned in Zevachim 99b and referred to as “the Passover offering” are those brought “on account of the Passover”, and is understood (per Soncino Talmud footnotes) to be referring to the additional peace offerings (chagigah) of the 14th. The discussion in this Gemara centers around an onen’s (a person who has experienced the death of a close relative prior to burial taking place) ability or permission to eat the sacrificial meat of “the Passover” at nightfall. Therefore the Seder meal is what is in view here and not the chagigah of the 15th which was offered and eaten the following day.

    Rosh Hashanah 5a speaks of a peace-offering which is referred to as “Paschal lamb” because it is brought “in lieu of” the Paschal lamb. The Soncino Talmud footnote explains that if for some reason a Paschal lamb became lost, on the day it was to be sacrificed (Nisan 14) another would be declared as a peace offering in its place, for Passover cannot be delayed. This peace-offering was offered on Nisan 14 only and has nothing to do with the chagigah brought on the 15th. I also must say that Rosh Hashanah 5a does not mention anything akin to the thinking that “all the sacrifices of the week of Passover are called the Passover” (as mentioned in your March 11 post), but instead is speaking of an additional peace offering of the 14th brought in lieu of a lost Paschal lamb.

    With the theory having been presented (that all sacrifices of the week of Passover are called the Passover) it’s also important to note the Mishnah of Pesachim 96a which distinguishes between the Passover in Egypt (Pesach Mitzrayim) and the Passover of subsequent generations (Pesach Dorot). One of the distinctions presented is that “the Passover Offering of subsequent generations is kept the whole seven days”.

    Other authors (specifically Barry D. Smith, “The Chronology of the Last Supper”, Westminister Theological Journal 53:1 (1991): 29-45) have attempted to use this Mishnah as proof that all the festival and mussaf offerings of Chag HaMatzot are called “the Passover”. However, the Gemara of this Mishnah (at the end of 96a, beginning of 96b) explains that “the Passover Offering kept the whole seven days” does not refer to a Passover Offering on all the seven days, but rather refers to leaven which is forbidden and abstained from for seven days (with no further or opposing opinions regarding this being stated).

    In light of these details it would seem that there is indeed more than one kind of sacrifice which could be referred to as “the Passover”, specifically, the chagigah of the 14th of Nisan which provided additional food for the Seder or which was brought in lieu of a Passover lamb that had been lost. The Talmud seems to be void of the understanding that the chagigah of the 15th or any of the sacrifices on subsequent days of Chag HaMatzot could also be referred to as “the Passover” proper, despite what seems to be very loose references to Talmudic passages as used by Edersheim and others.



  28. judeoxian says:

    I really don’t have anything significant to add to the discussion, other than the fact that three years ago, I’d be arguing with Derek tooth and nail. Today, I couldn’t agree with him more. It just makes more sense, and simplifies things greatly.

    What started changing my perspective from a three-days-and-nights 14 Nisan Good Wednesday proponent was the laws of sitting shiva. In Judaism, if a immediate relative passes away, one mourns for seven days. In learning about this custom, I read explicitly that mourning “any part of a day is considered as an entire day.” So if your father passes, God forbid, on Monday afternoon, your mourning for the last few hours of Monday is considered as your first day of mourning.

    So if the Master died on those remaining hours of Friday 15 Nisan, it would have been reckoned as a complete day.

  29. mchuey says:

    I agree that the three days and three nights does not have to be a full 72 hours, but I am not inclined toward the Good Friday to Sunday morning scenario. Consider how the salvation of Israel is to be found in their identification in an event that lasts two days and a day. Hosea 6:2 details,

    “He will revive us after two days; He will raise us up on the third day, that we may live before Him” (NASU).

    Israel here stands as a representative for sinful humanity (Hosea 6:7). What Hosea has prophesied is not that unlike what Paul says in Romans 6:3, “do you not know that all of us who have been baptized into Messiah Yeshua have been baptized into His death?” (NASU).

    I am more inclined to believe in a Thursday crucifixion, with Yeshua’s resurrection on Saturday evening, followed by the discovery of the empty tomb by the Marys on Sunday morning. This would leave Yeshua in the tomb for at least 48 hours, touching on a scope of three days and three nights (Thursday day/night, Friday day/night, Saturday day/night), but not being a full 72 hours. This is a middle position between the traditional reckoning, and those who follow a Wednesday chronology.

    Yet as I have said above, we probably do not have enough information to be hard and fast on any of our scenarios. Our teaching focus during this season needs to be on what Yeshua suffered and endured for us, and how we truly can identify with His sacrifice.


  30. mpossoff says:

    I think we have to find out when the 14th of Nissan was in that day because Yeshua was crucified on the preparation day of the Passover.


  31. mpossoff says:

    Hi all,

    I talked to a professor at the University of PA where I also work at to ask him about ‘mia Sabbaton’. He said that it either means one Sabbath or first Sabbath.

    So if the 14th of Nissan was Wed. Yeshua was crucified and died on Wed. before the Passover.

    Wed/Wed night= 1 day

    Thurs/Thurs night= 2 days

    Friday/Friday night= 3 days


    • Marc:

      Your professor friend most likely teaches classical Greek and not Biblical. He also, likely, is not aware of the context and issues.

      The Romans and Greeks did not have weeks and thus had no word for a week. The 7-day week is purely a Biblical institution.

      In the New Testament, the word Sabbath is often used for week. Mia sabbaton, the first of the Sabbath-period is a peculiar way, I admit, but nonetheless a way of saying the first of the week.

      On the Jewish calendar, the first day of the week begins Saturday night at sundown.


  32. tandi119 says:

    Do you know of any other literature, besides the NT that uses
    SABBATON to indicate a week? As far as I know, the
    Septuagint never uses SABBATON in such a manner. How is “weeks” in Daniel 10:2 translated in the Septuagint? How do we know we aren’t incorrectly translating SABBATON as “week” in certain Biblical passages?


    • Tandi:

      The answer is simple. Suppose we assume Sabbaton in the NT Greek means Sabbath. Let’s try and make sense of Mark 16:2, for example: “And very early on the first day of the week they went to the tomb when the sun had risen.”

      If Sabbaton means “Sabbath,” then the women went to the tomb on the first of the Sabbath, which is Friday night. The sun does not rise at night. The verse makes no sense. Yet when we understand that there is no Greek word for week, a simple explanation is that Sabbaton means Sabbath-period which is a seven-day period, which is a week.

      Or try Luke 18:12 where a man says he fasts twice a Sabbaton. If that doesn’t mean week, the guy has an interesting definition of fasting.

      I wish I had a Septuagint to check. I tried online and couldn’t find a Greek version available on a quick search. Can anyone check the word for week in the LXX for Daniel 10:2?


  33. mchuey says:

    Hebdomas is used in Daniel 10:2. According to Lidell-Scott, it basically means “seven.”

  34. tandi119 says:

    Interesting that a different Greek word is used in Daniel 10:2. That seems significant.

    The smug Pharisee in the parable in Luke 18, in overzealous piety, possibly DID fast twice in the Sabbath, that is, he skipped two meals.

    Yes, the implications of translating sabbaton as Sabbath lead to the non-traditional unthinkable….a Sabbath resurrection…..just before dawn! Why is this possibility not given serious consideration? It resolves most if not all the perplexities and seeming contradictions in the Gospel accounts. It correlates with the prophecy in Hosea 6:3 as well….His going forth is at “the reddish light preceding dawn” or “deep dawn.”

    The Gospel texts clearly show a resurrection at dawn, not evening. Which day of the week is the question, Sabbath or Sunday.

    • well from what scriptures say. Matthew 28:1 In the end of the Sabbath, as it began to dawn toward the first day of the week, came Miriyam Magdalene and the other Miriyam to see the sepulchre……… Sabbath Ressurection
      Mark 16:1 And when the Sabbath was past, Miriyam Magdalene, and Miriyam the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.
      16:2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun….. SABBATH RESSURECTION
      Mark16:9 And having risen in the morning on one of the SHABBAOTH, he appeared first to miryam from Magdala , from whom he cast out 7 demons.
      plus read here

  35. mpossoff says:

    “Your professor friend most likely teaches classical Greek and not Biblical. He also, likely, is not aware of the context and issues.”

    Hi he teaches biblical Greek and is very verse in Koine Greek.


  36. mpossoff says:

    “Yes, the implications of translating sabbaton as Sabbath lead to the non-traditional unthinkable….a Sabbath resurrection…..just before dawn! Why is this possibility not given serious consideration? It resolves most if not all the perplexities and seeming contradictions in the Gospel accounts. It correlates with the prophecy in Hosea 6:3 as well….His going forth is at “the reddish light preceding dawn” or “deep dawn.””

    Yes I agree at least a consideration.

    1+1=2 and the Sunday resurrection doesn’t add up to two.

    This is important to exegese because of obvious reasons.


  37. mchuey says:

    One of the things that needs to be seriously considered in regard to hebdomas used in the LXX and then sabbaton used in the NT is the signficant space of time which separated the different compositions–about three centuries. One composition shows the first major Jewish interaction with the Greeks, whereas the other shows a much more developed Jewish interaction with the Greeks, and a substantially large Jewish Diaspora in Greek-speaking lands.

    There is no doubt that sabbaton is derived from the Hebrew Shabbat. But as Derek has pointed out, the Greeks and Romans had no concept of “week” until the Jews interacted with them. Prior to this time, “seven” was what would have had to represent week.

    And BTW…shabbat in Hebrew can be used to represent week, and not just the weekly Sabbath. The word yom as well, has a variety of uses not limited to a day of twenty-four hours.


  38. mpossoff says:

    Hi JKM,

    My point is that a Sunday resurrection is questionable and not so concrete because it doesn’t add up.


  39. mchuey says:

    As noted above (29 Mar), all I support is that the empty tomb was found by the Marys on Sunday morning. I actually support that the resurrection took place on Saturday evening, the Marys being delayed by the earthquake.

  40. tandi119 says:

    A Thursday crucifixion hypothesis actually scores higher on the Resurrection Scorecard than all others…..except the Wednesday-Sabbath Dawn chronology.

    Compare here:


    The charts at the bottom of the page show the day/night cycles and help show the fulfillment of the criteria, including the wave sheaf offering. David Biven liked the chart. There was discussion at Jerusalem Perspective on this topic.

  41. tandi119 says:

    Link to Passion Chronology chart at Jerusalem Perspective:

    LINK DELETED…………….

  42. judahgabriel says:

    Cool. Thanks for that info, Tandi.

  43. tandi119 says:

    Thanks for the interest. Discussion/critique welcome….here, there, anywhere!

    Here is a summary statement:

    “On the later of the Sabbaths, at the dawning on the first of the Sabbaths” (Matthew 28:1).

    Contrary to Church tradition, the gospels put the resurrection of Yeshua on the Sabbath Day. The above translation is straight from the literal Greek, which was a literal rendition of the original Hebrew. The crucifixion was accordingly on Wednesday. Starting with these facts one can show the complete unity of the four gospels.

    We must of course realize that modern Hebrew translations of the NT into Hebrew were made by Christian Missionaries, or Church indoctrinated scholars, that were prejudiced against the truth of a Sabbath resurrection. I don’t have the space to repeat all the arguments in my 200+ page book:


    The book is free to read online as a service to the Messianic community. It covers numerous translations including the Syriac Texts, and shows how ‘one of the sabbaths’ was corrupted into Sunday. I also deal with the Mishnaic and Talmudic issues on this topic.

    Correcting the Passion chronology leads to some interesting results, such as a bullet proof explanation of Daniel 9 and recovery of the time for the Shemmittah year (Sabbatical Year). The information in this book will allow us Yeshua believers to soundly beat the anti-Missionaries on the subject of Daniel 9 and the historicity of Yeshua’s resurrection.”

    Dan Gregg.

  44. mchuey says:

    I assume that in sharing Gregg’s information that you concur with his conclusions that the Epistle to the Hebrews cannot be accepted as canonical Scripture?

  45. danielgregg says:

    Hi Derek,

    I am the author of the mentioned book. You mention that “sabbaton” means “week” in other NT passages. The problem is that this is a case of circular reasoning. For it is those very passages that pertain to the resurrection and which are mistranslated, Luke 18:12 excepted, and ‘sabbatou’ there does not mean ‘week’ either. It is just redacted Byzantine Greek to say so.
    Also, the words ‘mia’ and ‘sabbaton’ mean the same thing in both classical and koine Greek, and actually even more so in koine. Also, most secular scholars read a lot of classical, but they they are compentent enough with koine. What they lack is the bias of Church tradition to tell them what the Greek must mean before they read it.
    The Greeks do have a word for week. It is “ebdomados”. Did you know that Dr. William Mead Jones produced a chart of the week demonstrating the concept of the “week” in over 160 languages and cultures in the world? Daniel 10:2 uses “ebdomados” in the LXX for Shavuah, i.e. “week” or “a seven”. The concept of the week is not exclusive to the bible, but is as old as Adam and Noah and all of their descendents.
    The Greek “mia ton sabbaton” means “first of the Sabbaths” and Sabbaths is in plural. Refer to Lev. 23:15 where it says to count 7 sabbaths after Passover. It does not mean the first point in one sabbath (i.e. Friday night) as you misunderstood, but the first Sabbath after Passover.


  46. Pingback: Passover & Crucifixion: Dissecting Daniel Gregg’s Comment « Messianic Jewish Musings

  47. arcticdad says:

    I’m new to the Messianic movement, so my apologies for not adding much to the conversation. I am the ultimate layman with six children, trying to steer my family towards Torah observance. While this conversation fascinates me, it’ll likely be years before I can speak intelligently on subjects such as this. For now, in these hectic days with a young and large family, the basics are about all I can keep up with!

    Praise Adonai!
    Messiah came down to the sons of men.
    Messiah showed us how to live Torah.
    Messiah took our sins upon Himself.
    Messiah was killed by the sons of men.
    Messiah rose and

    -Praise Adonai-


    Deuteronomy 6:4-9

  48. ephraimbenyosef says:


    It was very interesting to read your comments and I wanted to reply with a question. In John 13 begins and states before the Passover Yeshua has his meal with the disciples and he couldn’t have eaten the Passover with them due to the statement being made in verses 27-29 that many of the disciples thought that Judas was going to buy things they needed for the Feast. If Yeshua was eating the Passover I suspect no one could be buying things for the Feast or could they?

    • Ephraim:

      Thanks for the great observation about John 13:1. I had not taken it into account and so had to think about it for a few before replying.

      There are only two options that I see: (1) interpret John 13 in harmony with Matthew, Mark, and Luke, or (2) interpret John 13 as contradicting Matthew, Mark, and Luke.

      John 13 could be taken as saying, “[Just] before the Passover feast…” or “[Some time] before the Passover feast….”

      The first option harmonizes. It means that on Nisan 14 as it was just before the feast, Yeshua had these thoughts. The second option assumes a contradiction.

      I don’t mind admitting I am biased in favor of harmonization. Speaking strictly from a historical standpoint, I admit John 13 casts doubt on the Last Supper being a Passover.

      As for the buying things for the feast, I have thought about it before and it too is odd. It doesn’t prove anything one way or another, since it is just what they surmised Judas might be doing. I may be wrong and don’t have time to check, but Edersheim may cite a text showing that purchasing goods for a feast was not strictly forbidden on a Yom Tov at that period. Anyone have time to check?


  49. ephraimbenyosef says:

    I would find it extremely odd for 1.the Disciples to suspect Judas to be purchasing something for a Feast that has already been in progress. 2 For one in a Jewish community be even suspected to make purchases on Yom Tov when it’s prohibited. Also we have to ask was it unleavened bread in John 13vrs 26 being dipped?
    I also have a very hard time thinking that a crucifixion would happen on Yom tov instead of Nisan 14, then to deal with an assumption that he was risen on the first day? He was seen on the first day but just because someone goes to visit the tomb doesn’t mean that He was risen at that exact time.

  50. djs57 says:

    I’m coming to this party rather late, but there’s a possibility that you may want to consider. Based upon my admittedly limited understanding of Hebrew, the instructions for the passover that G_d gives us in Exodus, Leviticus, and elsewhere call for the lamb to be slaughtered on the evening of Nisan 14. The word used is עֶרֶב (Strong’s 6153). This word means evening and refers to the beginning of the day. The word for “evening as the end of the day is עָרַב (Strong’s 6150). Some Bible translations render this word as “twilight”, but the Hebrew word for twilight is נֶשֶׁף (Strong’s 5399).

    I would argue that the Jews had, at some time prior to Jesus’ ministry, corrupted the timing of the Passover and that Jesus observed it correctly at the beginning of 14 Nisan. He did make one significant change though. Since Jesus represented G_d’s mercy and abundance, the bread that was eaten was the bread of prosperity… leavened bread. The Greek and Aramaic New Testament manuscripts all agree on that!

    Again, I make no claims to being a Hebrew scholar. But I think these points are worth a closer look at least.

  51. ephraimbenyosef says:


    Thank you for your response, what I mentioned in my last posting was a follow up on the previous one which was dealing with John 13 begins and states before the Passover. So we have to reconcile this first and then let’s address the issue that you bring up that leavened bread was eaten at the Passover meal? I would argue that it would be very out of place and weird… Yeshua states in Matt 5:17 “Do not think that I came to destroy the Law or the Prophets. I didn’t come to destroy them, but to fulfill them.” It’s very particular in Exodus 12:8 that the lamb is to be eaten without leavened bread. Thank you for you input and you’re never too late to post… I’m very glad to see this blog and the comments.

  52. djs57 says:


    Thanks for the reply,
    If the interpretation that I offered is correct, then we do have harmony between John and the synoptics. If the Passover was supposed to be observed at the beginning of 14 Nisan but tradition placed it at the end of 14 Nisan, then the synoptics would be referring to the intended time and John would be referring to the traditional time. I do agree that it is a bit “peculiar” to consume leavened bread with the meal but it does make sense when you consider that Yeshua is the “Bread of Life”. The new covenant that Yeshua instituted does incorporate numerous changes as part of his fulfillment of the Law and institution of the New Covenant.
    As regards the day of the week (that started this whole thread), in order to harmonize the references to “before the Sabbath” and after the Sabbath in the New Testament (e.g. Mark 15:42 & Luke 23:56 in combination with Mark 16:1), it would seem that the only solution is a Wednesday Passover & crucifixion. Luke 23:56 would be referring to a Thursday Yom Tov and Mark 15:42 would be referring to the weekly Sabbath.
    Granted, none of this is really important to our salvation or our commission as His followers… but it’s fascinating to ponder.


  53. ephraimbenyosef says:


    I have to agree with Yeshua being our sacrifice on Passover and that was my whole point and it being a Wednesday. That was the whole topic of discussion due to perception that it was on “good Friday” from Derek on this blog. I do enjoy being sharpened and sharpening however your point is turly correct none of our finding brings us closer to salvation nor should we ever think it does and it shouldn’t divide us. Shalom!

  54. pmary65 says:

    Hi Derek and readers check out the Pmary65 blog at for added interest.

  55. onthuhlist says:

    Interesting discussion. I’m still looking into all this, so I have reserved my judgment, but thought I’d add to the discussion. You state, “As to the first error, think of it this way. If Yeshua was crucified on Thursday, by the most generous reckoning this would mean a Thursday day and night, Friday day and night, and Saturday day and night, with the resurrection being on Sunday morning. Sunday is the fourth day from Thursday, not the third day.” I cannot see this criticism as a legitimate criticism, as it is an overexaggeration. We know from the Gospel of Matthew that Jesus died around the 9th hour of a 12-hr day, (I’m assuming the definition of the 12 hour day being the subdivision of the daylight hours into 12 equal parts). At that time, the gospels record the authorities were anxious to get the crucifixions over with before the next day came (at sunset). We are told in the gospels that Joseph of Arimathea went and petitioned Pilate for Jesus’ body, Pilate granted the request, and Joseph and Nicodemus took the body down, wrapped it in linen, put it in a never-used tomb that was nearby, applied 100 lbs of spices to the body, and rolled a stone over the entrance – all before the sunset when a sabbath was to begin. I am still attempting to determine if this sabbath was the regular weekly sabbath, or if it was simply the day after Passover, which the torah stated was to always be a day in which no work was done (in essence, a special sabbath). But the point is this. It would have taken at least a couple of hours for Joseph to petition Pilate, receive Pilate’s permission, go back, gather the body, and bury it. So Jesus was likely buried, at most, within an hour of the onset of the next day. In essence, we can say that Jesus was buried at the transition between the days, just as the Passover lamb is to be sacrificed at the transition between the days. So that began the evening. Therefore, if Jesus was perchance killed on Thursday afternoon, then he was “in the heart of the earth” that night (1st night), the following day (1st day – Friday daylight), the following night (2nd night), the following day (2nd day – Saturday daylight), the following night (3rd night) ,and was raised on the third day (3rd day – Sunday daylight, early in the morning). So your description of the first error, to my estimation, is not an accurate description of the idea you are attempting to disprove.

  56. onthuhlist says:

    You state, “No, the sign of Jonah was not about a period of time. It was about the impossible turning of a hopeless situation. ” I cannot agree with this spiritualized interpretation, on grounds that Jesus himself clarified “what he meant by what he said,” (just as I have to do with my wife if I expect to remain married). Jesus clarified his statement regarding the “sign of Jonah” by stating that just as Jonah was three days and three nights in the belly of the fish, so will the son of man be three days and three nights in the heart of the earth. To me, the heart of the argument lies in the specification of “three days and three nights”. Jesus could have said, “three days”, which might be more open to interpretation or spiritualization. But he said “three days AND three nights”, just as Genesis says it rained “forty days AND forty nights”. I cannot reconcile the idea that the sign of Jonah was not about a period of time, with the pains that Jesus took in his description to clarify the time aspect of his prophecy. He could have said, “Just as Jonah was in the fish for several days, the son of man will be in the heart of the earth for several days.” It sounds like you’re starting with a preconceived idea, and attempting to discredit any evidence that contradicts your preconception. If the phrase “three days and three nights” used twice in a row by Jesus isn’t enough to indicate a period of time to you, I don’t know what more Jesus could have said to make it clearer. Do you expect that if Jesus was referring to a period of time, that he would have said, “three days and three nights, with the end of the time period being on the third day, and not including the 32 minutes that preceded the first night as the first day, but rather only starting to count the days following the first night, since my burial will be at the going down of the sun on the day when I am killed, so don’t count that time period as the first day.” Come on. Why can’t we work harder in our attempts to come up with a literal interpretation up front that reconciles the gospel accounts instead of being so quick to judge that the accounts contradict? Do we assume that Jesus’ disciples were so stupid that they couldn’t tell time, yet were entrusted with recording the events of Jesus’ death and resurrection? At some point we have to abandon even Jewish man-made rules, including the rules of postponement of the molad of Tishri, in order to perhaps arrive at the truth of what God intended and what Jesus practiced. We cannot assume that Jesus observed any man-made traditions, because Jesus condemned such traditions openly. So we must interpret Jesus’ statements through a literal understanding of the torah requirements of the time an circumstances of passover (including the fact that the day after passover was to be a day of no work), rather than adopting either a western view (which is ignorant of the feast days that God instituted, and is therefore only cognizant of the weekly sabbath, and therefore Jesus must have been crucified on Friday), as well as a Jewish tradition view (which moved feast days so that they weren’t inconveniently placed the day before or after the weekly sabbath).

    • Onthuhlist:

      You seem very certain of your answers, as if this is all easily reconciled. How do you reconcile the Fourth Gospel’s timing with that of Matthew, Mark, and Luke?


  57. Tertius says:

    Derek: Reconciling the Fourth Gospel seems to be a large problem. I’ve come accross some stating the following: (Which makes sense, but just because it makes sense doesn’t mean that it is true)

    – The fourth gospel’s reading is mistranslated and shouldn’t say that they were having the seder or passover meal, but just a last meal.
    Why?: Messiah is our passover and therefore should be slaughtered when the passover should ceremonially be slaughtered.

    Here is a link with more information:

  58. As a Messianic Rabbi- I will tell you all that Derek has NO IDEA what he is talking about. Please find more informed providers of historical information. As a Jew I can count 3 days and 3 nights=not Friday and watching him stumble over his answers makes me sad as he ties a millstone around his neck. The answer to this question of when; is in the High Sabbath days that fall on Passover-but when you study as a pure Gentile you miss the fact that Salvation is of the Jews (John 4:22). Yahshua referred to gentiles as “dogs” because a dog will eat anything- thinking its good food for them=even things that will kill them. Final note-a day still begins at sundown to a Jew who celebrates the true sabbaths and feasts-when you study this above question as Jew you will understand- not one minute before if studying as a dog.

    • pmary65 says:

      Christ (Yehoshua) was likely to have been dead for a full 3 days & 3 nights being recognized by Jews as technically dead. If Yehoshua resurrected before the 3 days & 3 nights were up, His recovery (Fri-Sun) was likely not regarded by Jews (for the most part) as a Divine miracle.
      These conditions were obviously met by Yehoshua in the raising of Lazarus. I.e. >
      John 11:9 Jesus answered, Are there not twelve hours (of light) in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.
      John 11:14 Then said Jesus unto them plainly, Lazarus is dead.
      John 11:17 Then when Jesus came, he found that he had lain in the grave four days already.

      To review Yehoshua’s (Wed-Sat) miracle resurrection you may visit;


  59. marq55 says:

    I’m sorry, but your whole premise is faulty. He did not raise up Sunday morning. He arose before the Sun came up. Therefore it was three days and three nights. It had to be those exact amounts since Yeshua pointed to Job as the example.

    Unless you have a direct revelation from G-d that Job was only in the great fish two days and two nights. If so could you please inform us what days those were.


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