Preparation Day – Did John Contradict Himself?

Posted on by K.B. Vogelman

Preparation Day is mentioned several times in the Gospels, but two verses in John seem to create a conflict. Some critics point to these two Preparation Day references in John to claim a Gospel contradiction exists thereby casting doubt on the integrity of Gospel accounts about Jesus of Nazareth.^[1]

Does John contradict himself within just 16 verses? In the first reference, Pilate was judging Jesus:

^{JN 19:14} “Now it was the Preparation Day of the Passover, and about the sixth hour. And he said to the Jews, “Behold your King!”” _(NKJV)

In this scenario, “Preparation Day” seems to have preceded the Passover because it implies Jesus was judged by Pilate before the Feast of Unleavened Bread. If true, this view would be conflicting with John’s own second reference to the “Preparation Day” preceding the Sabbath a few verses later:

^{JN 19:31} “Therefore, because it was the Preparation Day, that the bodies should not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away.”_(NKJV)

Scriptures define the time when the Hebrew people “prepared” the day before the Sabbath, traditionally called the “Preparation Day.”^[2] After escaping Egypt, God set an example of this preparation by providing the Hebrews in the desert twice the amount of manna on the sixth day, but nothing on the seven day.^[3]

^{Ex 16:22-23} Now on the sixth day they gathered twice as much bread, two omers for each one…”This is what the LORD meant: Tomorrow is a sabbath observance, a holy sabbath to the LORD. Bake what you will bake and boil what you will boil, and all that is left over put aside to be kept until morning.”

Occam’s Razor theory suggests that the simplest explanation is usually the right one. While preparing for the Sabbath is spelled out in Exodus, several clues can be found within these two verses and God’s Law.

Three Festival holy days were also to be regarded as a Sabbath, an “appointed time.” Only the Passover was to be observed on a specific day, Nisan 15.^[4]

Greek text uses the word paraskeuh meaning “preparation” further defined as “the day of preparation, the day before the Sabbath, Friday.”^[5] In most English Bible versions, John 19:14 is translated as “… for the Passover” while others say “… of the Passover.”

John 19:31 has a parenthetical comment, “for that Sabbath was a high day.” The original Greek word for “high” is megas meaning “great,” yet out of 44 translations only 15 versions translate the word as “great,” none of which are the mainstream versions.^[6]

Another clue is the Greek text word sabbaton, the Sabbath, where there is no other meaning. Defined in the Law of Moses, God’s commandment said the weekly Sabbath is a holy day prohibiting “all manner of work.”^[7]

Prohibitions of work ran the gambit from cooking, drawing water, walking, carrying, making fires, feeding livestock, harvesting, etc. To avoid such violations, preparatory work for these tasks had to be completed before sunset Friday evening – the day of preparation for the Sabbath. The Talmud expounded on the meaning by detailing what was or was not considered “work” – rules notoriously enforced by the Pharisees.

Customarily on the first day of Passover, Nisan 15, people were busy with other religiously required and traditional activities. Every year Nisan 15 fell on a different day of the week and when it fell on a Friday, it created a back-to-back Sabbath scenario presenting a legal conundrum.

According to the Talmud’s interpretation of the Law, people were meant to “enjoy” the Passover Festival. Confounded by the strict weekly Sabbath restrictions, the enjoyment factor for a Friday Passover seemed to be greatly diminished.

In a back-to-back Sabbath scenario, it would actually be a hardship to require the people to abide by two days of strict Sabbath work restrictions for Friday and Saturday, not to mention farming activities.

Festival Sabbath language in the Law of Leviticus and Numbers used the Hebrew word abodah meaning “labor” that was interpreted by Rabbi Sages to be a more lenient work restriction than the weekly Sabbath of “all manner of work.” English translations reflect this difference saying “servile work,” “laborious work,” “regular work,” “occupations” and “customary work.”^[8]

When Nisan 15 fell on a Friday Sabbath Preparation Day, it was considered to be a special day when the Sabbath work restrictions were somewhat relaxed. In the spirit of the Passover intended by God to be a celebratory festival, the Babylonian Talmud addressed the scenario.^[9]

“The general purpose underlying these laws is to enhance the joy of the festival, and therefore the Rabbis permitted all work necessary to that end, while guarding against turning it into a working-day.” – Jewish Encyclopedia ^[10]

Wading through the analysis of Greek text clues, the Talmud and the Bible’s definition of the preparing for the Sabbath, Johns two references refer to the same “preparation day,” but under two different scenarios:

Verse 14 is in the context of an event marking the specific day when Pilate presented Jesus to the crowd that morning, “the Preparation Day of the Passover.”

Verse 31 is in the narrower context of the very same day. The imminent sunset would begin the weekly Sabbath and its much stricter rules – “because it was the Preparation Day, that the bodies should not remain on the cross on the Sabbath.” It is the reason Joseph of Arimathea and Nicodemus were in a hurry to bury the body of Jesus before sunset.

Do the two references in John to the “preparation day” create a Bible contradiction?

Updated November 14, 2023.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

Gospel references: Matthew 28, Mark 16; Luke 24, John 20.

[1] Wells, Steve. The Skeptic’s Annotated Bible. 2017. “423. When was Jesus crucified?” http://skepticsannotatedbible.com/contra/passover_meal.html rel=”nofollow”</a> “101 Bible Contradictions.” Islamic Awareness. n.d. Contradiction #69. <http://www.islamawareness.net/Christianity/bible_contra_101.html rel=”nofollow”</a>
[2] Exodus 16:22-23, 29. Edersheim, Alfred. The Life and Times of Jesus the Messiah. 1883. Book V, Chapter 15, pp 1382-1392 & pp 1393-1421. <http://philologos.org/__eb-lat/default.htm> Edersheim, Alfred. The Temple – Its Ministry and Services. Chapter 10. 1826 -1889. The NTSLibrary. 2016. “Happy Preparation Day.” Gail-Friends. image. 2017. <https://3.bp.blogspot.com/-qEj69N9z6bM/WR87uOnqzcI/AAAAAAAAkvI/hcScRQ40VasvaY1QHdF7bI3C4ep9rsanACLcB/s1600/sabbath%2Bprep.jpg><http://www.ntslibrary.com/PDF%20Books/The%20Temple%20by%20Alfred%20Edersheim.pdf> “Happy Preparation Day.” Gail-Friends. image. 2017. <https://3.bp.blogspot.com/-qEj69N9z6bM/WR87uOnqzcI/AAAAAAAAkvI/hcScRQ40VasvaY1QHdF7bI3C4ep9rsanACLcB/s1600/sabbath%2Bprep.jpg>
[3] Exodus 20:8-10, 31:15; Leviticus 23:3. “G4521.” Lexicon-Concordance. n.d. <http://lexiconcordance.com/greek/4521.html> BibleHub.com. Parallel. <https://biblehub.com/john/19-31.htm> CR Exodus 16:23-26; Mark 15:42.
[4] Exodus 23:14-19; Leviticus 23:1-8. “Festivals,”“Holy Days,” “Passover,” ”Shabbat.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com> Babylonian Talmud. Rodkinson. Book 1, Tract Sabbath, Chapters 1-10.”Sabbath.” Jewish Encyclopedia. 2011. https://jewishencyclopedia.com/articles/6359-friday “Sabbath and Sunday.” Jewish Encyclopedia. 2011. <https://jewishencyclopedia.com/articles/14115-sunday-and-sabbath Babylonian Talmud. Rodkinson trans. Sabbath, Book 1, Chapter I; Book 2; Erubin, Pesachim, Book 3, Chapter IV, VI, VIII. 1918. <https://www.sacred-texts.com/jud/talmud.htm#t03 Soncino Babylonian Talmud. “Shabbath.” <https://israelect.com/Come-and-Hear/shabbath/index.html>
[5] John 19:14. NetBible.org. Greek text. n.d. <https://classic.net.bible.org/verse.php?book=Joh&chapter=19&verse=14> “G3904.” Lexicondordence.com. n.d. <http://lexiconcordance.com/greek/3904.html>
[6] John 19:31. Netbible.org. n.d. Greek text. n.d. <https://classic.net.bible.org/strong.php?id=3173> “G3173.” Lexicon-Concordance. n.d.<http://lexiconcordance.com/greek/3173.html>
[7] Netbible.org. n.d. Hebrew text. “H4399.” Lexicon-Concordance. n.d. <http://lexiconcordance.com/hebrew/4399.html> CR Exodus 31:15, 35:2.
[8] Leviticus 23:7-8; Numbers 28:18. Net.Bible.org. Hebrew text, footnote #20. CR Exodus 23:14. Netbible.org. n.d. Hebrew text. “G5656.” Lexicon-Concordance. n.d. <http://lexiconcordance.com/search6.asp?sw=5656&sm=0&x=0&y=0>
[9] Babylonian Talmud. Rodkinson trans. Book 3, Tracts Pesachim, Chapter IV and Book 4, Tract Betzah (Yom Tob); Book 4, Tract Moed, Chapter II.. <https://www.sacred-texts.com/jud/talmud.htm#t03> KJV, NET, NIV, NASB, NLT, NRSV, NKJV. Special Shabbots.” Jewish Virtual Library 2008. <https://www.jewishvirtuallibrary.org/special-shabbats> “Special Sabbaths.” TorahResource. n.d. <https://torahresource.com/resources/weekly-parashah/special-readings/special-sabbaths/> Posner, Menachem. Chabad.org. “13 Special Shabbats on the Jewish Calendar.” 2019. <https://www.chabad.org/library/article_cdo/aid/4333597/jewish/13-Special-Shabbats-on-the-Jewish-Calendar.htm>
[10] “Holy Days.” Jewish Encyclopedia. 2011. <https://jewishencyclopedia.com/articles/7814-holidays>

Cicero’s Prosecution of Murder By Crucifixion

Posted on by K.B. Vogelman

Cicero’s Prosecution of Murder By Crucifixion

Crucifixion is as closely associated with the image of Jesus of Nazareth as any other save perhaps the Nativity manger scene. Still, some dispute Rome’s execution of Jesus by nailing him to a cross.^[1]

All four Gospels record that Jesus of Nazareth was scourged, nailed to a cross and killed by crucifixion. Golgatha was the location just outside and overlooking the city of Jerusalem where passersby could see and mock him.

Aside from this, the Gospels describe in limited detail the gory specifics of a crucifixion for one very simple reason – it was not necessary.

“Tacitus (“Annales,” 54, 59) reports therefore without comment the fact that Jesus was crucified. For Romans no amplification was necessary.” – Jewish Encyclopedia

Just about everyone living in the Roman Empire knew about crucifixion – and most likely from firsthand experience.^[2] Shouting out “crucify him!” the Jewish crowd at Pilate’s judgement of Jesus certainly knew about it.

Not even Roman historians Josephus, Tacitus or Suetonius found it necessary to explain crucifixion.^[3] But, there are a few exceptions…

Cicero, commonly regarded as the greatest orator in Roman history, was a Senator and Consul who lived about 100 years before Pontius Pilate was Procurator of Judea.^[4] A lesser known fact is that Cicero was a prosecutor, a Roman lawyer.

Secondary Orations Against Verres is a work of Cicero who wrote about his prosecution of Verres charged with premeditated murder by crucifixion of a noble Roman citizen, Publius Gavius.^[5] Motive of the murder – punishment for the public crusade by Gavius for freedom and citizenship.

Directed squarely at Verres, the prosecutorial words of Cicero describes in detail to the trial court the crucifixion process Verres used to kill Gavius:^[6]

“…according to their regular custom and usage, they had erected the cross behind the city in the Pompeian road…you chose that place in order that the man who said that he was a Roman citizen, might be able from his cross to behold Italy and to look towards his own home?… for the express purpose that the wretched man who was dying in agony and torture might see that the rights of liberty and of slavery were only separated by a very narrow strait, and that Italy might behold her son murdered by the most miserable and most painful punishment appropriate to slaves alone.

It is a crime to bind a Roman citizen; to scourge him is a wickedness; to put him to death is almost parricide. What shall I say of crucifying him? So guilty an action cannot by any possibility be adequately expressed by any name bad enough for it…that you exposed to that torture and nailed on that cross…He chose that monument of his wickedness and audacity to be in the sight of Italy, in the very vestibule of Sicily, within sight of all passersby as they sailed to and fro.”

“…it was the common cause of freedom and citizenship that you exposed to that torture and nailed on that cross.^“^[7]

Scourging whips and a cross were the murder weapons – death by crucifixion. Cicero’s prosecution case described how humiliation, psychological and mental anguish were part of the excruciating, long lasting torment and death of the scourged victim being nailed to the cross.

As a manner of execution, crucifixion was reserved only for slaves at that time in Roman history. Verres was allowed to self-exile to Massalia in southern France, then sentenced in abstentia to an undisclosed fine.

Seneca the Younger was born in Spain about a century later, virtually the same year as Jesus of Nazareth, and educated in Rome. He became a stoic philosopher, statesman and dramatist gaining acclaim as a writer of tragedies and essays.^[8]

“Dialogue” is another name for a letter written by Seneca for which he is known to have written several. Seneca had a penchant for including horror scenes in his tragedies.

Using a metaphor of crucifixion, he included it in a Dialogue written to his embittered friend, Marcia. She had been grieving three years over her son’s death.

Obviously familiar with the gruesome realities of crucifixion, the letter suggests he expected Marcia to be familiar it, too. Describing the mental anguish of people of virtue striving to overcome their own self-imposed tribulations, he wrote:

“Though they strive to release themselves from their crosses those crosses to which each one of you nails himself with his own hand – yet they, when brought to punishment, hang each upon a single gibbets [sic]; but these others who bring upon themselves their own punishment are stretched upon as many crosses as they had desires….”^[9]

Generally, a “gibbet” is believed to be a gallows-like structure or an upright pole typically used to hang executed victims’ bodies by chains or ropes for public display as a method of scorn. By comparison, crucifixion involved living victims who were “stretched” out and nailed to crosses.^[10]

Jewish historian Josephus personally witnessed crucifixions commonly used by Rome to punish such crimes as robbery and insurrection. Eventually crucifixions, he wrote, devolved to the point they became Roman sport.^[11]

Josephus made nine references to Roman crucifixions. In one, he wrote of crucifixions by Procurator Florus and in another from his own Roman eyewitness perspective during the siege of Jerusalem in 70 AD:^[12]

“…they also caught many of the quiet people, and brought them before Florus, whom he first chastised with stripes, and then crucified…for Florus ventured then to do what no one had done before, that is, to have men of the equestrian order whipped and nailed to the cross before his tribunal…”^[13]

“So the soldiers, out of the wrath and hatred they bore the Jews, nailed those they caught, one after one way, and another after another, to the crosses, by way of jest, when their multitude was so great, that room was wanting for the crosses, and crosses wanting for the bodies.”^[14]

Common knowledge, the Roman Empire had victims nailed to the cross as an extreme, tortuously slow physical and psychological means to kill them. Cicero’s description of a crucifixion is a very similar to crucifixion accounts in the Gospels and consistent with medical science findings.

Are the Gospels credible in saying that Roman crucifixion by being nailed to a cross was the means used to kill Jesus?

Updated May 5, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES

[1] “Jesus did not die on cross, says scholar.” The Telegraph. n.d. <http://www.telegraph.co.uk/news/religion/7849852/Jesus-did-not-die-on-cross-says-scholar.html rel=”nofollow” rel=”nofollow”> Warren, Meredith J.C. “Was Jesus Really Nailed to the Cross?” The Conversation. 2016. <https://theconversation.com/was-jesus-really-nailed-to-the-cross-56321 rel=”nofollow”>   Perales, Ginger. “Was Jesus Nailed or Tied to the Cross?” 2016. <http://www.newhistorian.com/jesus-nailed-tied-cross/6161 rel=”nofollow”>
[2] Josephus, Flavius. Wars of the Jews. Book IV, Chapter V. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>
[3] Tacitus, Gaius Cornelius. The Annals. Ed. Church, Alfred John and Brodribb, William Jackson. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.02.0078> Perseus Digital Library. Ed. Crane, Gregory R. Tufts University. n.d. Word search “crucified” <http://www.perseus.tufts.edu/hopper/searchresults?page=4&q=crucified> Suetonious. The Lives of the Twelve Caesars. “The Life of Augustus.” #57, Footnote “e.” <https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Suetonius/12Caesars/Augustus*.html#ref:no_crucifixions_when_Augustus_entered_a_city>
[4] Linder, Douglas O. Imperium Romanun. “The Trial of Gaius (or Caius) Verres.” 2008. <http://law2.umkc.edu/faculty/projects/ftrials/Verres/verresaccount.html> Bunson, Matthew. Encyclopedia of the Roman Empire. “Cicero; Cicero, Marcus Tillius.” <https://archive.org/details/isbn_9780816045624>
[5] Cicero, Marcus Tullius. “The Fifth Book of the Second Pleading in the Prosecution against Verres.” Ed. Crane, Gregory R. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0018%3Atext%3DVer.%3Aactio%3D2%3Abook%3D5>
[6] Greenough, James. B.; Kittredge, George; eds.   Select Orations and Letters of Cicero. 1902. Introduction I. Life of Cicero. VII. “From the Murder of Caesar to the Death of Cicero.” <http://books.google.com/books?id=ANoNAAAAYAAJ&pg=PR1#v=onepage&q&f=false>   Quintilian, Marcus Fabius. Quintilian’s Institutes of Oratory. 1856. Book 8, Chapter 4. Rhetoric and Composition. 2011. <http://rhetoric.eserver.org/quintilian/index.html> “Crucifixion.” JewishEncyclopedia.com < http://jewishencyclopedia.com/articles/4782-crucifixion > “Trial of Gaius Verres – governor of Sicily.” Imperium Romanun. 2021. <https://imperiumromanum.pl/en/article/trial-of-gaius-verres-governor-of-sicily/> Linder. “The Trial of Gaius (or Caius) Verres.” Sack, Harald. SciHi Blog. “Marcus Tullius Cicero – Truly a Homo Novus.” image. 2020. <https://www.google.com/imgres?imgurl=http%3A%2F%2Fscihi.org%2Fwp-content%2Fuploads%2F2014%2F12%2FCicero-619×1024.png&tbnid=7Et1cliwXqmeIM&vet=10CAQQxiAoAmoXChMIwI731KCFgwMVAAAAAB0AAAAAEA0..i&imgrefurl=http%3A%2F%2Fscihi.org%2Fmarcus-tullius-cicero-homo-novus%2F&docid=iBCg84NfCo2gMM&w=619&h=1024&itg=1&q=images%20of%20Cicero&client=firefox-b-1-d&ved=0CAQQxiAoAmoXChMIwI731KCFgwMVAAAAAB0AAAAAEA0>
[7] Cicero. “The Fifth Book of the Second Pleading in the Prosecution against Verres.”
[8] “Seneca.” Stanford Encyclopedia of Philosophy. Ed. Zalta, Edward N. 2015. <https://plato.stanford.edu> Mastin, Luke. “Ancient Rome – Seneca the Younger.” 2009. Classical Literature. <http://www.ancient-literature.com/rome_seneca.html>
[9] Seneca, Lucius Annaeus. “De Consolatione Ad Marciam+.” “To Marcia on Consolation.” Moral Essays. Trans. John W. Basore. 1928-1935.   “Seneca’s Essays Volume II.” Book VI. Pages xx 1-3. The Stoic Legacy to the Renaissance. 2004. <http://www.stoics.com/seneca_essays_book_2.html#%E2%80%98MARCIAM1>   Seneca, Lucius Annaeus. “De Vita Beata+.” “To Gallio On The Happy Life.” Moral Essays. Trans. John W. Basore. 1928-1935. “Seneca’s Essays Volume II.” Book VII. The Stoic Legacy to the Renaissance. 2004. <http://www.stoics.com/seneca_essays_book_2.html#%E2%80%98BEATA1>
[10] “gibbet.” The Free Dictionary by Farlex. 2022. <https://www.thefreedictionary.com/gibbet>“gibbet.” Merriam-Webster.com. 2022. <https://www.merriam-webster.com/dictionary/gibbet>
[11] “Crucifixion.” JewishEncyclopedia.com. Ciantar, Joe Zammit. Times Malta. “Recollections on Crucifixion – Part one.” image. 2022. <https://timesofmalta.com/articles/view/recollections-on-crucifixion-part-one.861097> Champlain, Edward. Nero. Harvard University Press. 2009. <https://books.google.com/books?id=30Wa-l9B5IoC&lpg=PA122&ots=nw4edgV_xw&dq=crucifixion%2C%20tacitus&pg=PP1#v=onepage&q&f=false>
[12] “FLORUS, GESSIUS (or, incorrectly, Cestius).” JewishEncyclopedia.com. <http://www.jewishencyclopedia.com/articles/6200-florus-gessius>
[13] Josephus, Flavius. Wars of the Jews. Book II, Chapter XIV. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>
[14] Josephus. Wars. Book V, Chapter XI.

It’s All About a Meal

Posted on by K.B. Vogelman

It’s All About a Meal

Tradition says Jesus was crucified on Good Friday of Easter weekend. Not everyone agrees – some say that Jesus of Nazareth was crucified earlier in the week or even before the Feast of Unleavened Bread.^[1] A meal plays a big role in determining when Jesus was crucified…and it may not be the one that first comes to mind.

^{JN 18:28} Then they took Jesus from Caiaphas to Pilate’s headquarters. It was early in the morning. They themselves did not enter the headquarters, so as to avoid ritual defilement and to be able to eat the Passover._(NRSV)

John says the priests were worried about becoming defiled which would then disqualify them from “eating the Passover” meal.^[2] It is easy to draw the conclusion that “to eat the Passover” refers to the Feast of Unleavened Bread, but it had already been eaten.

Playing this out farther, if the verse is referring to the Feast of Unleavened Bread, it would mean Jesus was crucified on Nisan 14^thbefore the Feast. In this scenario John 18:28 would then indeed be a contradiction with the other Gospel accounts saying Jesus was crucified and died on the first day of Passover.^[3]

Many people may not be aware there were two other meal possibilities at the beginning of Passover called a chagigah addressed in the Talmud.^[4] It is helpful to know the Jewish day begins at sunset and the following sunrise begins the daylight portion of that same day ending at dusk.

First of the two Passover meals was optional and was a supplement to the Feast of Unleavened Bread launching the Passover after sunset. If it was necessary to feed a larger party, this optional first chagigah sacrifice was in addition to the Pascal lamb sacrifice and to be treated the same with any leftovers to be burned by midnight.

A second, separate chagigah was to be offered and consumed the first day of Passover, after the Feast of Leavened Bread the previous evening.^[5] That meal was to be consumed over the course of two days and one night.^[6]

Jewish Law stipulated the second chagigah was to occur on the first actual day of Passover Nisan 15^th. The remaining sacrificial meat was to be given to the priest for his own personal chagigah meal.^[7]

Priests were held to a higher Rabbinical standard with special rules that did not apply to the general populace. Entering Pilate‘s headquarters, the Praetorium in John 18:28, was one of those things that would place the priests in a state of ritual defilement.^[8] Rabbinic ritual defilement could be absolved by means of a ritualistic purification bath.

Since the Feast of Unleavened Bread occurred after sunset, a priest ritually defiled the day of Nisan 14^th could still partake of the Feast of Unleavened Bread if he performed a ritual purification bath before sunset. The second chagigah sacrifice occurred during first day of Passover meaning a ritual purification bath that evening would be too late because the sacrifice occurred during that day.

Disqualification from performing their chagigah sacrificial duty on the first day of Passover meant the priests would not have received their lawful gratuity portion of the sacrificial meat – no meat for their own chagigah meal on the first day of Passover.^[9] Defilement worries in John 18:28 “to be able to eat the Passover” centered on the consequences involving the second chagigah meal by the Priests.

Logically, perhaps even much bigger, is why the defilement concern of John 18:28 over a meal does not infer the crucifixion of Jesus occurred on Nisan 14^th. According to Josephus, earlier in the afternoon shortly after midday of Nisan 14^th upwards of a quarter million paschal sacrifices were performed at the Temple!

Offerings of the Pascal sacrifices preceding the Feast of Unleavened Bread was an all-hands-on-deck scenario where all the Priests served a vitally important role at the Temple requiring massive preparations with a packed and rigid schedule. Activities for the most popular annual Festival in all the land drew crowds of about 3 million people.^[10]

With this in mind, how conceivable is a scenario where high level priests pursued their vendetta against Jesus beginning after the evening dinner of Nisan 13^th with an arrest, an inquisition and an aberrant overnight trial; Roman hearings the next morning; and ending with the crucifixion of Jesus at 9am, Nisan 14^th , at the very same time tens of thousands of pascal lamb sacrifices were to be sacrificed at the Temple that same day? It would be like NFL Super Bowl event managers taking the day off on Super Bowl Sunday to attend to personal business.

Consider, too, the Roman factor. Passover worried the Romans more than any other because it drew to Jerusalem the potentially troublesome Jewish crowds of millions of pilgrims.^[11]

Alternatively, the next day, the first day of Passover on Nisan 15, the crowds were dispersed. Jewish Law stipulated Jews were to be in their local housing accommodations to celebrate the Passover with very minimal activity.

Did John’s reference to the priest’s defilement concern of missing the Passover meal actually pose a credibility issue with the other Gospels that said Jesus was crucified on the first day of Passover?

Updated June 5, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

NRSV = New Revised Standard Version translation

[1] Doig, Kenneth F. New Testament Chronology. Chapter 18. <http://nowoezone.com/NTC18.htm> Edersheim, Alfred. The Life and Times of Jesus the Messiah. 1883. Book V. <http://philologos.org/__eb-lat/default.htm> “Sharing a Meal.” Pinterest.com. image. n.d. <https://www.pinterest.com/pin/785737466232633826/>
[2] Wells, Steve. The Skeptic’s Annotated Bible. 2017. “423. When was Jesus crucified?” http://skepticsannotatedbible.com/contra/passover_meal.html> “101 Bible Contradictions.” Islamic Awareness. n.d. Contradiction #69. https://www.islamawareness.net/Christianity/bible_contra_101.html>
[3] Edersheim, Alfred. The Temple – Its Ministry and Services. Chapter 10. 1826 -1889. The NTSLibrary. 2016. <http://www.ntslibrary.com/PDF%20BooksJewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com>
[4] Leviticus 23:7-8; Numbers 28:18. Net.Bible.org. Hebrew text, footnote #20. CR Exodus 23:14. Netbible.org. n.d. Hebrew text. “G5656.” Lexicon-Concordance. n.d. <http://lexiconcordance.com/search6.asp?sw=5656&sm=0&x=0&y=0 Babylonian Talmud. Rodkinson trans. Book 3, Tracts Pesachim, Chapter IV and Book 4, Tract Betzah (Yom Tob); Book 4, Tract Moed, Chapter II.. <https://www.sacred-texts.com/jud/talmud.htm#t03>
[5] Leviticus 3.
[6] The Babylonian Talmud. Trans. Michael L. Rodkinson. 1918. Book 3, Tract Pesachim. <http://www.sacred-texts.com/jud/talmud.htm> Streane, A. W, ed. A Translation of the Treatise Chagigah from the Babylonian Talmud. 1891. Chagigah 7b. <http://www.archive.org/stream/translationoftre00streuoft/translationoftre00streuoft_djvu.txt>
[7] Leviticus 7:29-32. Edersheim. The Temple – Its Ministry and Services. Chapters 5 & 11. Streane. A Translation of the Treatise Chagigah from the Babylonian Talmud. Glossary: “Chagigah.”
[8] Leviticus 22.
[9] Leviticus 22; Numbers 9. Josephus, Flavius. Antiquities of the Jews. Book III, Chapter X. Google Books. n.d <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>
[10] Josephus, Flavius. Wars of the Jews. Book VI.. < http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>
[11] Antiquities. Book XI, Chapter IV; Book XX, Chapter V. Josephus. Wars. Book V, Chapter V.