Two Passovers, One Lamb

How Scripture's Calendar Reconciles the Crucifixion Week

“For even Christ our passover is sacrificed for us.” — 1 Corinthians 5:7 (KJV)

Author’s Note on Terminology: This paper uses the traditional Christian terms “Old Testament” and “New Testament” for clarity. The author recognizes that the books of the Old Testament are the Hebrew Bible, the Tanakh, which Jewish tradition holds as complete Scripture in its own right, and quotes them with respect for that tradition.

A note on what follows. The interpretation in this paper is my best understanding of Scripture, reached by following its own examples and patterns. It is held to one rule above all others:

Rule 1: No Scriptural conflicts. No conclusion here may contradict any passage of Scripture. Where Scripture does not settle a detail, I say so plainly.

Scripture is quoted from the King James Version. Pronouns for God and Christ are capitalized in the author’s own words; KJV quotations are left as written. This paper is a companion to “AD 30 or AD 33?”, which shows why the cross falls in AD 30. Here I show how the days of that week fit together.

1. The Question

Jesus ate the Passover with His disciples, and Jesus died as the Passover Lamb. Both are true, and Scripture shows how.

For centuries, readers have noticed what looks like a disagreement in the Gospels.

Matthew, Mark, and Luke say the Last Supper was the Passover meal. “And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover?” (Mark 14:12). At the table Jesus said, “With desire I have desired to eat this passover with you before I suffer” (Luke 22:15).

John says the nation had not yet eaten the Passover when Jesus was on trial. The leaders would not enter Pilate’s hall, “lest they should be defiled; but that they might eat the passover” (John 18:28). And when Pilate brought Jesus out, “it was the preparation of the passover, and about the sixth hour” (John 19:14).

So which is it? Did Jesus eat the Passover the night before He died, or did He die before the Passover was eaten?

The answer is both, and it is not a trick. In Jesus’ day, people did not all start the month on the same evening. The way a month began depended on how you counted the new moon, and in the spring of AD 30, the two ways of counting landed one day apart. Jesus kept the Passover with His disciples on Thursday night. The next afternoon, Friday, while the nation’s lambs were being slain for its Passover, the Lamb of God died on the cross.

In this paper I walk through that week one day at a time. I show the sky over Jerusalem in AD 30, read every verse that seems to disagree, answer the “three days and three nights” question, and place the week on the Continuous Jubilee Calendar (CJC). My goal is simple: to let the four Gospels speak together, as one witness.

2. How a Month Began

In AD 30, the two ways of starting the month landed one day apart. That one day explains the whole week.

God set the calendar by the moon. “He appointed the moon for seasons” (Psalm 104:19). Passover was fixed to it: “In the fourteenth day of the first month at even is the LORD’s passover” (Leviticus 23:5). Every month began with the new moon, and the Bible’s day began at sunset: “the evening and the morning were the first day” (Genesis 1:5); “from even unto even, shall ye celebrate your sabbath” (Leviticus 23:32).

Two ways to mark the new moon. The moon goes dark when it passes between the earth and the sun. Astronomers call that moment the conjunction. A day or two later, a thin crescent appears low in the west after sunset. A month could be counted from either one:

• From the conjunction, the dark moon itself. Scripture shows the new moon could be known ahead of time: “Behold, to morrow is the new moon” (1 Samuel 20:5).
• From the first crescent, the sighted moon. In Jesus’ day, the court in Jerusalem declared the new month when witnesses reported seeing the crescent (Mishnah, Rosh Hashanah 1–2).

The two methods usually differ by a day or two. And the sighting method could be disputed: the Mishnah itself records arguments over which witnesses to accept, and over which day was the true new moon (Rosh Hashanah 2:1, 2:8-9). Jews in Jesus’ day did not all keep the feasts on the same day.

The sky over Jerusalem in spring AD 30. Here is what modern astronomy computes for that month (times are Jerusalem local time):

Counting the days. If the month began with the crescent seen on Friday evening, March 24, then Nisan 14 was Friday, April 7. That is the nation’s calendar, and it matches John: the cross on the day of preparation, before the nation ate its Passover. If the month began one evening earlier, the first evening after the dark moon (Thursday, March 23), then Nisan 14 was Thursday, April 6. That matches Matthew, Mark, and Luke: the disciples prepared and ate the Passover on Thursday evening.

An honest margin. These numbers carry real uncertainty, and I want to say so plainly:

• Modern astronomy fixes the moment of the conjunction to within about an hour. But the ancients reckoned it without modern instruments, and the start of the month depended on their rule for counting it, a margin of roughly half a day.
• In AD 30, the conjunction fell only about two hours after sunset. A half-day margin could place the start of the month on either side of that sunset.
• Whether a crescent was seen also depended on weather and on the watchers.
• The year itself had to be set. A leap month was added when needed, so that Passover came after the spring equinox. In AD 30, the equinox came only about five hours after the conjunction.

So astronomy alone cannot say which evening each group counted from. Scripture settles it. The first three Gospels place the disciples’ Passover on the night before the cross. John places the nation’s Passover on the night after it. The sky simply shows that a one-day difference was natural that year. Scripture does not say which reckoning Jesus used, and I do not claim to know. I simply show the result the Gospels record.

The full moon at the table. One detail is worth noticing. The moon was full at about 10 pm on Thursday, April 6, during the very night Jesus kept the Passover with His disciples. It rose at sunset and lit the whole night. The Psalm says, “Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day” (Psalm 81:3), and “the time appointed” translates the Hebrew keseh (H3677), the full moon. (In AD 33, the other year often proposed for the cross, the moon was full on Friday afternoon instead. The moon looks full for a night or two either side of that moment, so this is a supporting fit, not proof.)

3. The Week, Day by Day

With the two counts side by side, every day of the week falls into place. Remember that each Bible day began at sunset, so “Thursday evening” is already the next day on the Bible’s count.

Notice two things.

The Lamb was chosen on the tenth. God told Israel to take the Passover lamb “in the tenth day of this month” and keep it until the fourteenth (Exodus 12:3, 6). By the disciples’ count, Jesus rode into Jerusalem on Sunday, Nisan 10, and was received as King. Four days later, on their Nisan 14, He sat down to the Passover. (This is a fit that follows from the two counts, offered as interpretation. Scripture does not name the date of the entry.)

One night, two meanings. For the disciples, Thursday night was the Passover meal. For the nation, it was still the night before. Both Gospel accounts describe the same real night, counted two ways.

4. The Verses That Seem to Disagree

Read with the two counts in mind, every verse that seemed to clash agrees. Here they are in the order of the week.

“The first day of unleavened bread, when they killed the passover” (Mark 14:12; see Luke 22:7). This is Thursday, the disciples’ Nisan 14. The lamb was killed on the fourteenth: “ye shall keep it up until the fourteenth day of the same month: and the whole assembly… shall kill it in the evening” (Exodus 12:6). Unleavened bread began that night (Exodus 12:18), so the whole day could be called by the feast’s name.

“With desire I have desired to eat this passover with you before I suffer” (Luke 22:15). Jesus called the meal “this passover.” It was a true Passover, kept on the evening His disciples counted as the feast.

“Now before the feast of the passover” (John 13:1). John opens the supper by saying it came before the feast, the nation’s feast, still a day away on its count.

“Buy those things that we have need of against the feast” (John 13:29). When Judas left the table, some disciples thought he had gone to buy what was needed “against the feast.” That makes sense only if the nation’s feast had not yet begun. Once the feast night arrived, it was a holy day, and no shopping was done: “no manner of work shall be done in them, save that which every man must eat” (Exodus 12:16).

“That they might eat the passover” (John 18:28). On Friday morning, the leaders would not enter Pilate’s hall, so as not to be made unclean before their Passover that evening. By their count, it was Nisan 14, and their meal was still ahead.

“It was the preparation of the passover” (John 19:14). “Preparation” is paraskeuē (G3904), the Gospels’ name for the day before the Sabbath: “it was the preparation, that is, the day before the sabbath” (Mark 15:42). John names which Friday: the one in Passover week. It was also, on the nation’s count, the day the Passover lambs were prepared.

“For that sabbath day was an high day” (John 19:31). On Saturday, April 8, the weekly Sabbath and the first day of Unleavened Bread (Nisan 15, a holy day, Leviticus 23:6-7) fell together. That is why John calls it “an high day.”

“The next day, that followed the day of the preparation” (Matthew 27:62). On the Sabbath, the chief priests asked Pilate to seal the tomb. Matthew counts from the same Friday preparation.

No verse has to be stretched. The Synoptic Gospels tell the week from the table where Jesus sat with His disciples. John tells it from the city where the nation waited for its Passover. Both are true accounts of the same week.

5. The Lamb at the Hour of the Lambs

Because the two Passovers fell a day apart, Jesus could both keep the Passover and become it.

John the Baptist had pointed to Him at the start: “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29). On Thursday night, at the Passover table, Jesus gave the meal a new meaning: “This cup is the new testament in my blood, which is shed for you” (Luke 22:20). On Friday, He fulfilled it.

The hour of the sacrifice. The Jewish historian Josephus, who served as a priest, wrote that the Passover lambs were slain “from the ninth hour till the eleventh,” about 3 to 5 pm (Jewish War 6.9.3). On Friday, the nation’s Nisan 14, “about the ninth hour Jesus cried with a loud voice… and yielded up the ghost” (Matthew 27:46, 50). As the priests began to slay the lambs in the Temple, the Lamb of God died outside the city wall. “And, behold, the veil of the temple was rent in twain from the top to the bottom” (Matthew 27:51).

That is why Paul could write, “For even Christ our passover is sacrificed for us” (1 Corinthians 5:7).

One meal looked back; one death opened the way forward. The Passover meal was a memorial: “this day shall be unto you for a memorial” (Exodus 12:14). Every year it looked back to the night God brought Israel out of slavery in Egypt. But that night freed Israel from Pharaoh, not from sin or death. Jesus’ death opened the way out of a deeper slavery, for anyone who trusts Him: “Whosoever committeth sin is the servant of sin… If the Son therefore shall make you free, ye shall be free indeed” (John 8:34, 36). He came to “deliver them who through fear of death were all their lifetime subject to bondage” (Hebrews 2:15). The meal on Thursday remembered the first exodus. The cross on Friday opened the greatest one. (See The Five Exoduses.)

6. Three Days and Three Nights

Scripture counts “three days” the way people spoke in Bible times, and by its own examples, a Friday death and a Sunday resurrection fulfill Jesus’ words.

Jesus said, “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” (Matthew 12:40). Some sincere students of Scripture read this as exactly 72 hours, and so place the cross on a Wednesday. They take Jesus’ words seriously, and so do I. The question is how Scripture itself uses these words.

Scripture counts any part of a day as a day.

• Esther. “Fast ye for me, and neither eat nor drink three days, night or day” (Esther 4:16). Yet “on the third day” she went in to the king (5:1), before three full days and nights had passed.
• David’s camp. An Egyptian servant “had eaten no bread, nor drunk any water, three days and three nights,” and he explained, “three days agone I fell sick” (1 Samuel 30:12-13).
• Rehoboam. He told the people, “Come again unto me after three days,” and they “came to Rehoboam on the third day, as the king bade, saying, Come again to me on the third day” (2 Chronicles 10:5, 12). “After three days” and “on the third day” mean the same day.

The rabbis later wrote the rule down: “A day and a night make an onah [a period], and part of an onah is as the whole of it” (Jerusalem Talmud, Shabbat 9:3).

Jesus’ own words, and His enemies’. Jesus said He would rise “the third day” (Matthew 16:21; 17:23; 20:19; Luke 24:7). His enemies remembered it the same way: “After three days I will rise again. Command therefore that the sepulchre be made sure until the third day” (Matthew 27:63-64). They guarded the tomb until the third day, not the fourth.

The disciples on the road. On Sunday, the two disciples walking to Emmaus said, “to day is the third day since these things were done” (Luke 24:21). Counting Friday as the first day, Sunday is the third. Counting from a Wednesday, Sunday would be the fifth day.

The count from Friday:

1. Friday (from Thursday sunset): the night of the arrest and trials, then the day of the cross and the burial.
2. Saturday (from Friday sunset): a full night and day in the tomb.
3. Sunday (from Saturday sunset): the night in the tomb, and the resurrection before dawn.

Friday, Saturday, and Sunday: three days touched, each counted as a day and a night, as Scripture counts them.

“The end of the sabbath.” Some argue from Matthew 28:1 that there were two Sabbaths that week, because the Greek word is plural (sabbatōn). But the same verse uses the same plural for “the first day of the week,” and Luke uses it for a single Sabbath: Jesus “went into the synagogue on the sabbath day” (Luke 4:16). In Greek, the plural is a normal way to say “the Sabbath.”

The spices, and the Sabbath law. Luke says the women “returned, and prepared spices and ointments; and rested the sabbath day according to the commandment” (Luke 23:56). Mark says “when the sabbath was past,” they “had bought sweet spices” (Mark 16:1). To see how these fit together, it helps to know the Sabbath law:

• When the Sabbath began. The Bible’s day runs from sunset to sunset (Leviticus 23:32). The weekly Sabbath began at sunset on Friday and ended at sunset on Saturday.
• What could not be done. “In it thou shalt not do any work” (Exodus 20:10). That included buying and selling: “if the people of the land bring ware or any victuals on the sabbath day to sell, that we would not buy it of them on the sabbath, or on the holy day” (Nehemiah 10:31). Shops and markets closed.
• How little time there was on Friday. Jesus died at about 3 pm, and His body had to be buried before sunset, “and the sabbath drew on” (Luke 23:54). Joseph and Nicodemus wrapped Him with “a mixture of myrrh and aloes, about an hundred pound weight” (John 19:39-40). The women “beheld the sepulchre, and how his body was laid” (Luke 23:55).

So the order is simple. In the few hours left on Friday, the women prepared what spices they could. At sunset they stopped and rested, as the law required. When the Sabbath ended at sunset on Saturday, the shops could open again, and they bought more. At dawn on Sunday, they came to the tomb (Mark 16:1-2). One Sabbath fits every verse. Scripture never mentions a working day between two Sabbaths.

The calendar agrees. In AD 30, the year Daniel’s prophecy points to (see Section 8), Nisan 14 fell on Friday by the nation’s count and Thursday by the disciples’. It did not fall on a Wednesday by either.

7. Witnesses Outside the Bible

Sources outside Scripture support the setting of this week. None of them is needed to prove it, and I weigh each one honestly below.

Check the sky yourself. Every moon and weekday claim in this paper can be checked with free tools: Stellarium (stellarium.org), NASA’s moon-phase tables by Fred Espenak (eclipse.gsfc.nasa.gov), and the U.S. Naval Observatory (aa.usno.navy.mil). Set the location to Jerusalem and the date to the spring of AD 30.

A warning before you check. Many online calculators give ancient dates that are off by a day or two, or even by a whole year. Watch for four common traps:

• There is no year zero. Our calendar goes straight from 1 BC to AD 1. Astronomy software counts a year zero instead, so 1 BC is entered as year 0, 2 BC as year −1, and so on. A date like 702 BC must be entered as year −701, or the answer will be a year off.
• Julian or Gregorian. Dates before 1582 should use the Julian calendar, the one in use in Jesus’ day. Many tools quietly use the modern Gregorian calendar for every date. For AD 30, that gives the same day a label two dates earlier: Julian Friday, April 7 appears as Friday, April 5. The weekday stays the same; only the label changes.
• The time zone. Many tables give times in Universal Time (Greenwich). Jerusalem was about two hours and twenty minutes ahead by the sun.
• When the day begins. Modern calendars change the date at midnight; the Bible changes it at sunset. Anything after sunset belongs to the next Bible day. The AD 30 conjunction, about two hours after sunset, is an example.

All dates in this paper are Julian, in Jerusalem time, with no year zero.

8. One Week, Many Clocks

The week of the cross sits where every one of Scripture’s clocks says it should: the days, the moons, the years, and the Jubilees, all at once, with nothing adjusted.

From Firstfruits to Pentecost

God set the count Himself. The priest waved the first sheaf of the harvest “on the morrow after the sabbath” (Leviticus 23:11), and from that day Israel counted: “seven sabbaths shall be complete: Even unto the morrow after the seventh sabbath shall ye number fifty days” (23:15-16).

Which Sabbath? In Jesus’ day, teachers disagreed. One side read “the sabbath” as the feast’s first day of rest (Nisan 15), so the sheaf was always waved on Nisan 16. The other read it as the weekly Sabbath during the feast, so the sheaf was always waved on a Sunday. In AD 30 the question did not matter: Nisan 15 on the Temple’s count was the weekly Sabbath (Saturday, April 8). Both rules give the same day for the sheaf: Sunday, April 9, Nisan 16, the morning Jesus rose. “But now is Christ risen from the dead, and become the firstfruits of them that slept” (1 Corinthians 15:20). The sheaf was waved in the Temple, so the Temple’s count of the moon set this date for everyone, the disciples included.

The fifty days. Counting fifty days from Sunday, April 9, with the first day counted as day one, reaches Sunday, May 28. Along the way, Jesus “shewed himself alive… being seen of them forty days” (Acts 1:3). The fortieth day was Thursday, May 18, and ten days later “the day of Pentecost was fully come” (Acts 2:1).

The moon agrees. The next two new crescents over Jerusalem were seen on the evenings of about April 22 and May 22. The third month, Sivan, began on May 23, so Pentecost fell on Sivan 6, the date the later Jewish calendar fixed for the Feast of Weeks. Israel came to Sinai “in the third month” (Exodus 19:1), and Jewish tradition holds that the Law was given at Pentecost. At the same feast, God wrote His law on hearts by His Spirit (Jeremiah 31:33; Acts 2:1-4).

The continuums the CJC already checks

The same formula the CJC uses for every year (see Chapter 1) places this week inside three cycles that run unbroken for centuries.

The Jubilee count. 702 BC, 457 BC, and AD 34 are all Year 1: Jubilees exactly 245 years (five cycles) and 490 years (ten cycles) apart. Daniel’s seventy weeks run from one Jubilee to the next.

The seven-year rhythm. Every sabbatical year that historians have dated from sources outside Scripture lands on a seventh year of the CJC. Between them, AD 27 opens a seven-year week, AD 30 sits at its fourth year, and AD 34 closes it with a Jubilee. Gabriel said, “in the midst of the week he shall cause the sacrifice and the oblation to cease” (Daniel 9:27). On Friday, April 7, AD 30, the Lamb died, and the veil was torn. (AD 33, the other year often proposed, is Year 49, the last year of the week, not its midst.)

The seven-day week. The weekly cycle has never been broken, and modern day counts let anyone check any date: Friday, April 7; Saturday, April 8; Sunday, April 9; Thursday, May 18; Sunday, May 28. The CJC’s years and the days mesh exactly. Four Jubilee cycles (196 years) on the Julian calendar hold 71,589 days, exactly 10,227 weeks. So every 196 years, the same calendar date returns to the same weekday, and the same point in the Jubilee cycle. Starting from the 702 BC Jubilee, that lock-step runs through the Jubilees of 506, 310, and 114 BC, and on into the first century, without a single day lost.

The moon. The nation’s Nisan 14 was a Friday, its Nisan 16 a Sunday, and its Sivan 6 a Sunday, each fixed by the crescents seen over Jerusalem that spring.

None of these clocks was set to fit the others. The years come from one formula, the weekdays from the unbroken week, and the months from the moon. In one week of AD 30, they all agree.

9. Questions Readers Ask

“Didn’t the lamb have to be slain at the Temple? How could the disciples keep the Passover a day early?”

The law said the Passover must be sacrificed “at the place which the LORD thy God shall choose” (Deuteronomy 16:5-6). Scripture says that the disciples “made ready the passover” in Jerusalem (Mark 14:16), and that Jesus called it “this passover” (Luke 22:15). It does not explain how their lamb was prepared, and I will not invent an answer. Under Rule 1, I keep what Scripture states, and say plainly where it is silent.

“John says ‘about the sixth hour’ (John 19:14), but Mark says the third hour (Mark 15:25). Which is it?”

Mark counts the hours the Jewish way, from sunrise, so his third hour is about 9 am, when Jesus was crucified. John seems to count from midnight, the way Roman law and official records did. The Roman writer Pliny the Elder noted that the Roman priests, and the officials who fixed the civil day, counted it from midnight to midnight (Natural History 2.79), and Aulus Gellius records the same Roman custom (Attic Nights 3.2). John wrote for readers across the Roman world, by early tradition from Ephesus in the Roman province of Asia. Counted from midnight, his sixth hour is about 6 am, when Pilate gave his verdict, three hours before the cross.

John’s other time notes read naturally the same way:

• John 1:39. Two disciples followed Jesus “and abode with him that day: for it was about the tenth hour.” Counted from midnight, that is 10 am, with most of the day still ahead to spend with Him. Counted from sunrise, it would be 4 pm, with little of the day left.
• John 4:6. Jesus sat by the well “about the sixth hour,” and a woman came to draw water. Counted from midnight, that is 6 pm, the evening, “the time that women go out to draw water” (Genesis 24:11). Counted from sunrise, it would be noon, in the heat of the day.

These examples do not prove John’s method, and scholars still disagree. But they show that John’s hours fit a midnight count, and that Mark and John then describe the same Friday morning in order: the verdict at dawn, and the cross three hours later.

“Doesn’t ‘the midst of the week’ mean the cross was on a Wednesday?”

Daniel’s “weeks” are weeks of years: “Seventy weeks are determined” (Daniel 9:24), 490 years in all. When Daniel means a week of days, he says so: “three full weeks” (Daniel 10:2, where the Hebrew reads “three weeks of days”). The midst of Daniel’s last week is its fourth year, AD 30.

“Why AD 30 and not AD 33?”

The companion paper, “AD 30 or AD 33?”, answers this in full. In short: AD 30 sits in the midst of Daniel’s week, it gives a ministry of about three years from the AD 27 baptism, and it fits Luke’s “about thirty years of age” (Luke 3:23).

“Did Jesus follow a different calendar from the Temple?”

Jesus kept the feasts at Jerusalem (Luke 2:41-42; John 7:10). The Gospels show that His Passover with the disciples came the night before the nation’s. They do not name the rule behind it, and I offer the two ways of counting the new moon as the explanation that lets all four Gospels stand exactly as written.

10. Christ Our Passover

The four Gospels do not compete. They stand together, like the two testimonies of Scripture, and each one tells the truth about the same week.

On Thursday night, under a full moon, Jesus kept the Passover with the men He loved. “Having loved his own which were in the world, he loved them unto the end” (John 13:1). He took the bread and the cup and gave the old feast its new meaning. On Friday afternoon, as the nation’s lambs were being slain, He became what every Passover lamb had pictured since Egypt. On Sunday morning, the day the first sheaf of the harvest was waved before God, He rose as “the firstfruits of them that slept.” Fifty days later, the Spirit came.

The moon set the feasts, the weekly cycle set the days, and the Jubilee count set the year, five centuries after Gabriel gave Daniel the number. None of it was arranged by the people who carried it out. Pilate did not consult Daniel. The priests did not plan for their lambs to die beside the Lamb of God. God appointed the times, and He kept every one.

The blood on the doorposts in Egypt said one thing: “when I see the blood, I will pass over you” (Exodus 12:13). That promise still stands for everyone who trusts Him. “For even Christ our passover is sacrificed for us: Therefore let us keep the feast” (1 Corinthians 5:7-8).

Sources and References

Scripture: all quotations are from the King James Version (KJV). Strong’s numbers are from James Strong, Strong’s Exhaustive Concordance of the Bible.

Astronomy: new moons, full moons, the equinox, and crescent visibility for Jerusalem in AD 30 and AD 33, computed with standard published algorithms (Jean Meeus, Astronomical Algorithms) and the PyEphem library; dates on the Julian calendar; weekdays checked by Julian Day Number. Free tools to check them: Stellarium (stellarium.org); NASA lunar tables by Fred Espenak (eclipse.gsfc.nasa.gov); U.S. Naval Observatory (aa.usno.navy.mil).

Jewish sources: Mishnah, Rosh Hashanah 1–2 and Pesachim 4:5; Jerusalem Talmud, Shabbat 9:3; Babylonian Talmud, Sanhedrin 43a, Yoma 39b, Avodah Zarah 8b, and Shabbat 86b; the Dead Sea Scrolls calendar texts 4Q320–321.

Historians: Josephus, Jewish War 6.9.3 and Antiquities 18.3.3; Tacitus, Annals 15.44; Julius Africanus on Thallus (preserved in George Syncellus).

Archaeology: the Pilate Stone, Caesarea Maritima (1961).

Related CJC papers

• AD 30 or AD 33? The Crucifixion Date of Jesus
• From Decree to Cross — Angel Gabriel’s Message to Daniel
• God’s Clock — Messiah’s Reading of Isaiah 61
• Chapter 1 — Scripture’s Core Calendar Framework
• The Five Exoduses — God’s Pattern of Deliverance

Continuous Jubilee Calendar: Welsh, Chip. The CJC Research Kit and the CJC papers above, available at https://scripturescjc.com/.