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The timing of the Crucifixion

Posted by Stephen Pidgeon on Thursday, April 2, 2015 at 6:00 AM

 

Let’s review the timing of the Pecach.  This begins on the 14th day of the month in the evening.  Of course, on YAH’s calendar, the day always begins at sundown.  Let’s review the fundamentals:

Bere’shiyth (Genesis) 1:14

And ELOHIYM said, Let there be lights in the firmament of the heavens to divide the day from the night; and let them be for signs, and for appointed feasts, and for days, and years:

As you can see, the lights in the heavens which divide the day from the night (i.e., the sun and the moon), are to be for signs, appointed feasts, and for days and years. 

Do you see anything in this discourse concerning rabbis?  Is the barley being in aviv mentioned here?  No.  However, the cycle of the moon is specifically discussed in the Cepher Chanok.

Chanok (Enoch) 77:5-20

When the moon rises, it appears in heaven; and the half of a seventh portion of light is all in it.

(This means that the moon is a half-moon on the seventh day of the month.)

6 In fourteen the whole of its light is completed. 7 Three quintuples light is put into it, until fifteen its light is completed, according to the signs of the year; it has three quintuples.

This verse tells us that the fifteenth of the month is the full moon, after the waxing of the moon and before the waning of the moon.  This is an important marker.  Bear in mind that the 66 book bible is almost completely silent as to the establishment of the first day of the month, or for that matter, the determination of the first month of the year.  Only Psalm 81:3 gives us a clue, and even that is the subject of wide debate.  Yet the book of Chanok reveals the completed story of the calendar.

8 The moon has the half of a seventh portion. 9 During its diminution on the first day its light decreases a fourteenth part; on the second day it decreases a thirteenth part; on the third day a twelfth part; on the fourth day an eleventh part; on the fifth day a tenth part; on the sixth day a ninth part; on the seventh day it decreases an eighth part; on the eighth day it decreases a seventh part; on the ninth day it decreases a sixth part; on the tenth day it decreases a fifth part; on the eleventh day it decreases a fourth part; on the twelfth day it decreases third part; on the thirteenth day it decreases a second part; on the fourteenth day it decreases a half of its seventh part; and on the fifteenth day the whole remainder of its light is consumed.

In the thirty-day month, the moon cycle is completed.  But Chanok is going to tell us of the difference within the cycle.

10 On stated months the moon has twenty-nine days. 11 It also has a period of twenty-eight days. 12 Uriy’el likewise showed me another regulation, when light is poured into the moon, how it is poured into it from the sun. 13 All the time that the moon is in progress with its light, it is poured in the presence of the sun, until light is in fourteen days completed in heaven. 14 And when it is wholly extinguished, its light is consumed in heaven; and on the first day it is called the New Moon, for on that day light is received into it. 15 It becomes precisely completed on the day that the sun descends into the west, while the moon ascends at night from the east. 16 The moon then shines all the night, until the sun rises before it; when the moon disappears in turn before the sun. 17 Where light comes to the moon, there again it decreases, until all its light is extinguished, and the days of the moon pass away. 18 Then its orb remains solitary without light. 19 During three months it effects in thirty days its period; and during three months it effects it in twenty-nine days each, in which it effects its decrease in its first period, and in the first gate, in one hundred and seventy-seven days. 20 And at the time of its going forth during three months it appears thirty days each, and during three months it appears twenty-nine days each. 

Chanok is telling us that the first day which is called the New Moon, is marked by the moment light is received by the moon, which is to say the termination of the dark or zero moon. More importantly, this verse establishes the full moon as the fifteenth day of the month. 

Of the seven feasts of YAHUAH, Pecach (Passover), Matstsah (Unleavened Bread), Bikoor (First Fruits), Sheva’oth (Pentecost), Yom Teruah (Trumpets), Yom Kippur (Atonement), Sukka’oth (Tabernacles), only two are scheduled on the 15th day of the month: Matstsah is set on the 15th day of the first month, the month of Aviv (Nisan); and Sukka’oth, which is set on the 15th day of the seventh month, the month of Ethaniym (Tishrei). Given the terms of Chanok, the first day of Matstsah and the first day of Sukka’oth will always be on a full moon.  From time to time, when a total eclipse occurs over the moon, these full moons will be blood moons. 

Now, let us consider the timing of the crucifixion.  There is only one possible scenario according to scripture.  Let’s look:

The time of Passover / the Feast of Matstsah:

These are the only days of the week that the timing set forth in the gospels can take place.  As you see here, Mashiach spends three nights and three days in the tomb.  He is taken from the cross and placed in the tomb just before the high Sabbath of Matstsah.  Miryam and Miryam (M&M in the graph) visit at the close of Sabbath, just before the next Sabbath, which is first fruits or Bikoor, and find that Mashiach has risen. 

Consider the following schedules:

Mattithyahu (Matthew) 27:57-61

When the evening was come, there came a rich man of Ramah, named Yoceph, who also himself was YAHUSHA’S Talmidiy: 58 He went to Pilate, and begged the body of YAHUSHA. Then Pilate commanded the body to be delivered. 59 And when Yoceph had taken the body, he wrapped it in a clean linen cloth, 60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. 61 And there was Miryam of Migdal, and the other Miryam, sitting over against the sepulchre.

Yahuchanon (John) 19:31-42

The Yahudiym therefore, because it was the preparation, that the bodies should not remain upon the cross on the Shabbat, (for that Shabbat was a high day,) besought Pilate that their legs might be broken, and that they might be taken away. 32 Then came the soldiers, and broke the legs of the first, and of the other which was crucified with him. 33 But when they came to YAHUSHA, and saw that he was dead already, they broke not his legs: 34 But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. 35 And he that saw it bore record, and his record is true: and he knows that he says true, that ye might believe. 36 For these things were done, that the Scripture should be fulfilled, A bone of him shall not be broken. 37 And again another Scripture says, They shall look on him את eth whom they pierced.

38 And after this Yoceph of Ramah, being a Talmidiy of YAHUSHA, but secretly for fear of the Yahudiym, besought Pilate that he might take away the body of YAHUSHA: and Pilate gave him leave. He came therefore, and took the body of YAHUSHA. 39 And there came also Niqodiymon, which at the first came to YAHUSHA by night, and brought a mixture of myrrh and aloes, about a hundred pound weight. 40 Then took they the body of YAHUSHA, and wound it in linen clothes with the spices, as the manner of the Yahudiym is to bury. 41 Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. 42 There laid they YAHUSHA therefore because of the Yahudiym’s preparation day; for the sepulchre was nigh at hand.

We can see with these verses that Mashiach was crucified on the day of preparation, which is the Passover or Pecach.  A necessity arose that required the body to be placed in the tomb before the Sabbath day to follow, which was the first day of Matstsah, a chag and a high Sabbath. This didn’t stop the chief priests and the Parashiym from taking care of business the next day.

Mattithyahu (Mattithyahu) 27:62-66

Now the next day, that followed the day of the preparation, the chief priests and Parashiym came together unto Pilate, 63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. 64 Command therefore that the sepulchre be made sure until the third day, lest his Talmidiym come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. 65 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can. 66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

Finally, the discussion in Mattithyahu (Matthew) 28:1 begins:

Mattithyahu (Matthew) 28:1

After the end of the Shabbat, as it began to draw near toward the Shabbat of the next day, came Miryam of Migdal and the other Miryam to see the sepulchre.

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