ABSTRACT: The phrase ‘on the second-first Sabbath’ of Luke 6:1 when understood, leads to the conclusion the public ministry of Jesus was two years in length not three years. What is generally understood as the first two years of Jesus’ ministry was actually His first year. This adjustment allows calendaring Jesus’ ministry with good accuracy. The second section presents His day-by-day ministry in narrative and calendar forms. Chronicling Jesus’ ministry accurately, gives a clearer picture and more insight into God’s plan, work and ways.
Copyright Ó 2000-7
To index file: http://www.scripturescholar.com/Jesus2YearMinistry.htm
For a Calendar of
Jesus’ Ministry go to page 19.
For a Narrative of
Jesus’ Ministry go to page 10.
Since the early days of the Church, there have been discussions and investigations trying to determine the length of Jesus’ ministry. The proposed lengths have varied from one to four or more years, but most hold a two or three year ministry. In our day most believe Jesus’ ministry was three years and two to six months in length. This article proposes and attempts to prove Jesus’ public ministry was exactly two years in length, but there was an additional month where He ministered privately to a small group of disciples.
The discovery of the two-year ministry started with an
insight into the word second-first. On a second-first
(deuteroproto) Sabbath while Jesus was passing through grainfields, His
disciples began to pick heads of grain, rub them in their hands and eat the
kernels (Luke 6:1). Interpreters do not understand the meaning of the
second-first (deuteroprwtw) Sabbath. Modern translations have dropped second-first
because they have not understood it.[1]
It does not mean the second Sabbath after the first (KJV); otherwise, it would say
simply the second Sabbath. Sabbaths were only numbered from the Sabbath
following Passover until the Sabbath before Pentecost (Lev
The consensus of scholars is that the most viable option for
the length of Jesus’ public ministry was three years and a few months.[4]
The synoptic gospels only require Jesus’ public ministry to be about one year
long, but they imply a two-year ministry.[5]
John’s gospel gives a framework for a longer ministry. He directly mentioned
three Passovers (
Jesus public ministry did not start at his baptism, and there is nothing in the gospels that require more than three months from Jesus’ baptism until his first Passover. Jesus’ public ministry begins at Passover. For one month before that, Passover six disciples of John accompanied Jesus for a time.
The principle argument for adding a fourth Passover to
Jesus’ ministry follows this line of reasoning. After His first Passover (John
The argument is extended with Luke 6:1 (Mat 12:1; Mark
If Jesus’ public ministry was three years long, much of the
first year of that ministry would be in
Those who have argued for a two-year ministry typically transpose John chapters 5 and 6. This argument is weak because there is no textual evidence for this transposition.[8] What does transposing these chapters do for a two-year ministry; they eliminate a feast after January that must be placed before Passover. If Luke 6:1 occurs the previous spring and the yet four months until the harvest statement occurs the previous spring there is no problem fitting in this feast and there is no reason to transpose these chapters.
After Jesus talked to the woman at the well, Jesus talked to
his disciples while the people of Sychar came out of the city toward them. He
said, “Do you not say, 'Four months more and then the harvest'? I tell you,
open your eyes and look at the fields! They are ripe for harvest” (John
The feast of Tabernacles in early October celebrates the end of the harvest. Four months before a harvest starting in early August would be early April. God timed this appointment to have the physical and spiritual harvest match up.
Another verse bears on the season in which this event
occurred. Immediately following Jesus’ visit to Sychar, “After the two days he
left for
The unnamed feast in John 5:1 is often proposed to be a Passover. John referred to the feast of Passover ten times, why in one case did he refer to it as a feast of the Jews? The correct view is this unnamed feast is the feast of Weeks or Pentecost. It fits naturally in the chronology of Jesus’ ministry. The gospels never mention the feast of Pentecost. John did mention both the Feast of Tabernacles and the Feast of Dedication. During the unnamed ‘feast of the Jews’ Jesus heals an invalid resting in the colonnades (John 5:2). An invalid seeking healing would be unlikely to be resting in the colonnades during the winter, as it would be too cold.[11] In late May after Pentecost, it would be much more reasonable to wait there.
Now we come back to the deciding passage, Luke 6:1. In this passage, Jesus’ disciples are criticized for harvesting grain on the Sabbath, not for eating it before the allowed day. This means that this Sabbath occurred after the Omer and before the grain harvest was complete. If this event occurred during spring, there is no reason for requiring that Jesus’ visit to Sychar was any time other than the spring.
As long as Jesus' visit to Sychar did not occur during the winter, there is no need for the unnamed feast to require an additional year. Since the event of the woman at the well occurred in the spring, any of the feasts except Passover would not require additional time to pass.
Another reason used to extend Jesus’ ministry is many believe that Jesus’ ministry was exactly half of the seven-year period described in Daniel 9:26-27. The Bible does not state this. Second, if Jesus’ ministry was three and a half years then the next three and a half years of the seven years would immediately follow, there is no evidence that it did.
A strong argument against the three-year view is Jesus’
first year of ministry is almost completely missing in the synoptic gospels.
Jesus’ disciples meet and follow Him, but wait nearly a year before recording
the day-by-day, week-by-week events of His ministry. The most memorable events would
be during the period following the disciples’ first encounter with Jesus. They
would remember best the first observed miracles and unique teachings of this
remarkable man. In Mark, an early nine months of Jesus’ ministry disappears
between verses
The visit to Sychar, gives evidence of a two-year ministry. When
the second-first Sabbath occurs about a month after the first Passover of Jesus’
public ministry, there is no reason to stretch the events of the early part of
The forth assumption is that a three year ministry better
fits the correct historical period. A purpose for making Jesus ministry longer
is to make up years to account for the belief Jesus was born in 4 B.C. and was thirty
year old when He began to minister and died in A.D. 30 or 33. The Bible nowhere
states the length of Jesus’ ministry. A strong argument can be made the eclipse
of 4 B.C. is far less likely than eclipse of December 1 B.C. to be the eclipse
that preceded the death of Herod the Great. Herod died after an eclipse of the
moon and Jesus was born before Herod died. The eclipse that occurred in March 4
B.C. was a minor partial eclipse only visible from two to
The length of Jesus public ministry appears to be two years,
rather than the standard figure of three years, for the following reasons. The
number of Passovers celebrated during His ministry fixes the length of His
ministry. Three Passovers occurred during His ministry (John
The Star of Bethlehem has long been sought to help identify
the start of Jesus’ ministry. The only explanation that fits all the criteria
was the Magi on August 24, 2 B.C. saw the Morning Star rise shortly before dawn
marking a scepter formed by three other wandering stars in the constellation of
the Lion, fulfilling the prophesies given by Jacob in Gen 49:9-10 and Balaam in
Numbers 24:17. The Magi came 1.6 years later on Passover A.D. 1 to acknowledge
the newborn king of the Jews who would rule the whole world. [15]
The only eclipse of the moon the people were likely to see and mentioned by
Josephus was December 29, 1 B.C just after sunset.[16]
There was a significant sign the heavens to signal the start of Jesus’ ministry
on
Lunar-solar calendar was assumed when generating this chronology of Jesus’ ministry. As the study continued, more problems with this assumption were found. The clearest problem is there were two Passovers celebrated during the week Jesus was crucified. A careful study of Jesus’ ministry reveals that for many or all the Jewish Feasts He followed a solar rather than a lunar-solar calendar. This has not been widely recognized, but Annie Jaubert[19] did propose this as the solution to the dating of the Last Supper. From the Dead Sea Scrolls she discovered the Essenes used a solar calendar. The number of days in each year was always divisible by seven and was normally 364. The year always started on Wednesday and the major feasts days were all on Wednesday. This is based on several things most notably Genesis 1:14. The year starts on Wednesday (actually Tuesday evening), because on the fourth day the greater and lesser lights and the stars were made (Gen 1:14-19). Before the sun and the moon exist, there cannot be days and years, as we know them. Genesis does not have the moon control the length of the month.[20] The Essenes following what they strongly believed was the correct sacred calendar divided the year into four seasons where each season is divided into three months, the first two of thirty days each and the third of thirty-one days. Some times these two calendars aligned and at other times, they were divergent. This shows up most clearly in that Jesus celebrated Passover on the day specified by the Priests in the Temple (typically Sadducees) when it agreed with the solar calendar and chose to be traveling when Passover could be celebrated on Wednesday in the second month. This way Jesus could both celebrate the Passover Seder meal and be crucified on the Passover. It was discovered years after this chronology was done that most of the days that Jesus celebrates feasts occur on Wednesdays.[21]
1. Some believe the announcement of the acceptable year of the Lord, announced by Jesus refers to a Jubilee year, which must occur in the fall. Here it is proposed Jesus rather announced a Sabbath rest year immediately preceding a Jubilee rest year. The Jubilee year was always preceded by six month by a start of a Sabbath year. The Jubilee year was the time slaves were to be released. On a Sabbath Jesus said, “This day this is fulfilled in your hearing” (Luke 4: 21). Jesus was announcing a dual message, Time to celebrate the Jubilee and freedom from the slavery to sin. While the Jubilee was to be announced in the fall, the Sabbath year started in the spring. Jesus was calling attention to a calendar problem. He makes this announcement on the first day of the second month—but had the calendar been set correctly it should have been the first month of the year. The reason that there should have been an additional month inserted before Nisan was to prevent the feast of Tabernacles from occurring too early. The feast of Tabernacles starts on the Tishri 15. In the year A.D. 31, Tishri 15 occurred on September 22. This is three days before the Autumnal Equinox marking the beginning of fall. The feast would fall too early. This is especially important because this Tishri was the time of the start of a Jubilee year. [22]
2. Some believe the interpretation of the parable of the fig tree (Luke 13:6) requires a four-year ministry for Jesus.[23] This is an interpretation it is not so stated in the Bible, but Jesus does minister in parts of four years, the very end of one year, two full years and the very beginning of the fourth. The Jews normally counted any part of a year as the whole of the year.
3.
John the Baptist’s ministry was to be the forerunner.
If his ministry continued long after the start of Jesus’ ministry, the people
would be confused. Also, many people halfway through Jesus’ ministry thought
Jesus was John the Baptist returned from the dead, a position they would not
hold if Jesus and John ministered side-by-side for six months at the
1. The Apostles memory for the sequence of events of Jesus' ministry would be the sharpest at the beginning and end of their time with Jesus and for unusual events. The disciples would remember the first healing of a particular type better than the tenth healing.
2. Jesus' purpose was to announce the kingdom, train His apostles, establish and build His church. The sooner the apostles were chosen, the more time Jesus could spend training them. The sooner they were trained the sooner the Church could be established.
3. Jesus and disciples kept the Old Covenant law, so they attended the three weeklong festivals each year: Passover, Pentecost and Booths.[24] Jesus and the disciples did not travel a significant distance on the Sabbath.
4.
The ministry of John the Baptist began about five to six
months before Jesus’ ministry, because John was between five and six months
older than Jesus was.
5. Jesus and disciples could easily travel about twenty-five miles (40km) per day, and family caravans move about twenty miles/day (32km).
6. The Apostles memories for events would also be heightened by travel, especially foreign travel.
7. It is assumed John the Baptist and Jesus did not start ministering until each turned thirty years of age.
8. John was in his sixth month of ministry when Jesus now thirty years old came to him to be baptized in January A.D. 31 (Luke 1:26, 36).
9. The term Jesus ‘was about thirty years old’ means He was almost exactly thirty, but His baptism did not occur “on” His birthday. See calendar page 19.
Most chronographers record that
Tiberius Caesar came to the throne in September A.D. 14 after Augustus Caesar
died on
If Jesus turned thirty in late
December A.D. 30, then John would be thirty in August A.D. 30. It is here
inferred that John the Baptist’s ministry started in October A.D. 30 and had
been going for about three months at the time Jesus was baptized. John fasted
when he turned thirty for forty days, then he served as priest with all the
priests during the feast of Tabernacles (Sukkoth). After this, he served as a
priest in his course (Abijah), then he started to baptize in the
Few attempt to give a meaning to deuteroproto, therefore researching the meaning of this deuteroproto word is difficult. Archibald Robertson says, “It is undoubtedly spurious,” and “If it were genuine we should not know what it means.”[29] The United Bible Society committee majority proposed a scribe added the word first; another added the word second canceling out the word first. A third scribe misunderstood and combined the words into second-first and inserted it into the text,[30] a convoluted explanation. Bauer, Arndt, Gingrich and Danker say, “occurs no where else”, “word of doubtful meaning. Even ancient interpreters understandably could make nothing of it.”[31] Joseph Thayer is unusual in defining this word, “seem to be, the second of the first Sabbaths after the feast of Passover.”[32] This makes some sense because the Israelites were to start a new count of weeks on the day following the first Sabbath following Passover. But the better understanding is how the command to count the weeks was done.[33] Each of these days or weeks is called counting the Omer, so rather than the second first Sabbath; it would be called the first Omer Sabbath.
Harold Hoehner says, using this passage to add a Passover “is dubious for not only is the textual reading highly questionable, but also even if one accepts the reading, there are many different interpretations as to its meaning and so one cannot say that it pinpoints the occasion of the second Passover.” “To hold a view that is based on a questionable interpretation which in turn is built upon a questionable textual reading is immediately suspect.”[34] Hoehner is referring to adding a Passover due to this passage, not what is being done here using this passage to correct the addition of a Passover.
David Brown says, “Second sabbath after the first—an obscure expression, occurring here only, generally understood to mean, the first Sabbath after the second day of unleavened bread. The reasons cannot be stated here, nor is the opinion itself quite free from difficulty.”[35]
No one was found that defined deuteroproto as the first Sabbath after the second Passover as done here properly placing this passage in Jesus’ ministry.
Most dates are approximate. About
During the period of His fast, Jesus was in the wilderness
of
The fourth day following the end of Jesus’ fast was the
feast of Purim. This was the fiftieth day since Jesus’ baptism, almost like a
jubilee day for the start of His ministry. Enough time for Jesus to rest on the
Sabbath and then hustle north 130 miles (210km) to the
A
further link to this time was discovered. There was sign in the heavens to mark
the start of Jesus’ ministry. On the evening of
The third day (we would say the day after tomorrow) they
arrived in Cana of Galilee and went to a wedding feast. However, there is a
second way to look at this third day. The traditional Jewish wedding was on
Tuesday, the third day of the week, because in on the third day of creation God
said, “It is good” twice (Gen
Jesus then journeyed to Capernaum for a few days including
the new moon festival, at which time He joined the caravan of pilgrims as they
journeyed to Jerusalem for the Passover (John 2:12-13). It is assumed the term
‘the Passover was near’ means they had celebrated the new moon festival of the
month of Abib/Nisan. The journey to
During Christ’s public ministry, this is the one Passover that occurred on a Wednesday, so it is the one Passover that may qualify as a Passover celebrated on a solar calendar this point becomes important later on in this article. The Essenes celebrated the festivals on a solar calendar and on that calendar; the first of Nissan was always on a Wednesday so Passover was always on a Wednesday.
After the Passover and the week of Unleavened Bread
including the Omer (or wave offering), Jesus and disciples journeyed to the
There was no considerable time between Jesus’ temptation and
the arrest of John the Baptist—Matthew 4:11-12, Mark 1:13-14 and Luke 4:13-14
apparently make these sequential events. Most chronologies of Jesus’ ministry
have the ministry of John the Baptist continuing in parallel with Jesus’
ministry for at least six months. This can be shown wrong, Luke says, ‘As John was completing his work, he said: 'Who
do you think I am? I am not that one. No, but He is coming after me, whose
sandals I am not worthy to untie’ (Acts
Jesus and His disciples returned from the
Jesus continued from Cana about ten miles (16km) further to
In
The next Sabbath is the second-first Sabbath four weeks
after the weekly Sabbath following Passover. It was just after the middle of
the second month, Iyar 15. The fact that they were picking grain says it was
ripe, but not harvested. It also must be after the Omer or they were breaking
the Law (Leviticus
The following Sabbath Jesus heals a man with a withered
hand. This generated the further ire of the Pharisees for again ‘breaking the
Sabbath’. A few days later, Jesus chose His apostles. Just over a week later
while on the way to
Now we reach the unidentified feast of the Jews of John 5:1.
This feast was the feast of Weeks; a feast never identified in the gospels
although all other suggested major feasts are identified in the gospels by
name. While Jesus was in
John the Baptist was dead before the unnamed feast of the
Jews in John 5:1 was completed. Jesus had referred to John in the past tense (John
Problem, the only viable years for a Friday crucifixion are A.D. 30 and 33. If Jesus’ ministry was three years long then the date for John the Baptists ministry fits very well starting about six months before Jesus’ baptism in the fall of A.D. 29. The problem is we now have good evidence Jesus’ public ministry was only 2 years. Either this makes the ministry of John at least a year and a half or it places the fifteenth year of Tiberius ending not before mid-August A.D. 30. One more piece of evidence that Augustus died later than A.D. 14. The author holds the latter position see Star of Bethlehem[44] for some reasons for this position.
After this point, it gets harder to track the day-by-day or
even week-by-week events of Jesus’ ministry. We do know He trained His apostles
and then sent them out two by two to minister to the towns of
From the time of the second Passover of Jesus’ ministry, this
chronology follows the standard chronology of the last year of Jesus ministry.
It is worthy of note, the events of John 7:4 to 10:21 the Feast of Tabernacles
and the healing of the man born blind by putting mud on his eyes all occurred
within in a few days. This passage occurred in the context of the feast of
Tabernacles, closing the Jubilee year. Jesus did not go up to the feast at the
usual time but came later in the middle of the feast (John 7:14), at which time
He had recently done a miraculous healing of a man on the Sabbath (John
7:21-23). In John 9:1-10:21 in a follow-up visit to the man born blind, there
is description of the full story that actually started on the Sabbath a few
days earlier. Jesus could legitimately not come to the feasts because
preserving his life is a higher law than keeping the festivals. A second
possible reason for Jesus coming late to the feast, would be that Jesus was
keeping the festivals on by their time on the solar calendar rather than on the
Lunar-Solar colander of the Priests. Jesus said for me the right time has not
yet come (John 7:8).[46]
When the feast was over from the viewpoint of the Priests, Jesus remained. The
last and greatest day of the Feast was a Wednesday, the proper start of the
feast by the solar calendar. Jesus that night observed a Sabbath, He journeyed only
to the Mount of Olives within a Sabbath days walk of
The ministry of Jesus during the first year, at least as far
as miracles are concerned, was confined to the house of
This section of Jesus’ ministry is more fully documented in the
article Easter Transfiguration,[47]
It appears that Jesus skipped going to
Annie Jaubert has convincingly proposed that the Last
Support occurred on Tuesday evening rather than the following Thursday evening.[48]
The Essene community kept a solar calendar where Passover always occurred on a
Wednesday so the Last Supper would be held on Tuesday evening. One of the chief
advantages of this proposal is that the six trials of Jesus do not have to be
shoehorned into the six hours between
For those who believe that Jesus crucifixion had to be
earlier than the traditional Friday because of Matthew 12:40 (For as Jonah was
three days and three nights in the belly of a huge fish, so the Son of Man will
be three days and three nights in the heart of the earth). There are many
arguments that a part of the day was counted as the whole day. There is another
way to look at this problem, from the time Jesus was “condemned” He could be
counted as dead and if dead then in the grave. At his trial, he was condemned by
Pilate at
In all four gospels, the day of Jesus’ Crucifixion is called the ‘day of preparation’. The Jews numbered the days of the week, except they referred to Friday as the ‘day of preparation’ and Saturday as the Sabbath. On the afternoon of Sunday, the disciples on the road to Emmaus referred to that day being the third day since these events took place (Luke 24:21). Because the Jews counted days (and years) inclusively, this must refer to Friday.
From the earliest days of the Church, the two-year ministry has been proposed. In the Jewish culture, one was commanded to count the Sabbaths from the time of the wave offering until the feast of Weeks. The law also permitted one to celebrate the Passover in the second month under certain conditions. If one were counting from this second Passover one would count the first Sabbath following the second Passover as the second-first Sabbath. This concept has apparently escaped all modern chronologist of the ministry of Jesus so they have missed this point. When properly understood the early weeks of Jesus' ministry come into clearer focus. Jesus was active in ministry from the time of His first public appearance. He promptly chose His apostles. He was constantly on the run for His life. The evangelists record many details of Jesus’ first few months. In the three-year ministry, we are left with very few details of Jesus entire first year of ministry. Even if the interpretation of second-first Sabbath is rejected the logic of events happening as presented here is far more compelling that the standard three-year ministry.
What have we learned? A two-year ministry indicates the
disciples were trained faster with emphasis on practicality. The two years of
His ministry were a Sabbath year—Jubilee year pair, indicating what? Maybe all
of
Jesus by the timing of his actions particularly when he celebrated feasts associated with Passover strongly supported a solar calendar over a lunar-solar calendar. The Essenes kept a solar calendar where the principle feasts all started on a Wednesday. Jesus appears to reject the dating of these feasts unless they start on a Wednesday. The statement by John that Jesus was the Lamb of God occurred on a Wednesday. The Feeding of the 5000 appears to coincide with the correct day of Passover. The feeding of the 4000 likely occurred on the following Wednesday. When Jesus celebrated the Passover, He chose the celebration starting on a Wednesday if possible. Jesus on at least in three occasions, appears to have kept the law as God willed it to be kept when there was a conflict with how it was officially interpreted by the ruling priests, in the timing of eating grain on the Sabbath, at one feast of Tabernacles where Jesus came late and at His final Passover where He appeared to celebrate the Passover Seder early.
John
the Baptist’s ministry starts in early August A.D. 30 and lasts about 8 months
to prepare the people for Jesus.
January A.D. 31 Julian Calendar dates. To convert to Gregorian subtract 2 days Tuesday Jan 9 becomes
Tuesday Jan 7
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Short days less distance
traveled |
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2 |
ß Luke 3:21-23 |
3 |
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4 |
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Luke 3:23 Jesus ~age 30 |
7 |
Mark 1:9Þ |
8 |
From |
9 |
Jesus’ Baptism Mark 1:9-11 |
10 |
Fast day 2 Mark 1:12-13 |
11 |
Fast day 3 |
12 |
¬temptations¯ Luke 4:2 |
13 |
Tevet 28* |
14 |
Fast day 5 Tevet 29 |
15 |
Fast day 6 Shevat 1 |
16 |
Fast day 7 |
17 |
Fast day 8 |
18 |
Fast day 9 |
19 |
Fast day 10 |
20 |
Shevat 6 |
21 |
Fast day 11 |
22 |
Fast day 12 |
23 |
Fast day 13 |
24 |
Fast day 14 |
25 |
Fast day 15 |
26 |
Fast day 16 |
27 |
Shevat 13 |
28 |
Fast day 17 |
29 |
Fast day 18 |
30 |
Fast day 19 |
31 |
Fast day 20 |
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*Sabbaths were feast days Lev
23:2-3, fasting was not permitted on feast days Neh 8:9-10 see Josephus for
interpretation.
February A.D. 31 Assumes
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Tuesday |
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Wednesday |
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Friday |
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1 |
Fast day 21 |
2 |
Fast day 22 |
3 |
Shevat 20 |
4 |
Fast day 23 |
5 |
Fast day 24 |
6 |
Fast day 25 |
7 |
Fast day 26 |
8 |
Fast day 27 |
9 |
Fast day 28 |
10 |
Shevat 27 |
11 |
Fast day 29 Shevat 28 |
12 |
Fast day 30 Shevat 29 |
13 |
Fast day 31 Shevat 30 |
14 |
Fast day 32 Adar 1 |
15 |
Fast day 33 Adar 2 |
16 |
Fast day 34 ß Luke 4:2-13 |
17 |
Adar 4 |
18 |
Fast day 35 |
19 |
Fast day 36 |
20 |
Fast day 37 |
21 |
Fast day 38 Adar 8 |
22 |
Fast day 39 |
23 |
Temptation # Mat 4:2-11 |
24 |
Angels refresh Jesus |
25 |
Jesus travels from Sinai |
26 |
Adar 13 |
27 |
Purim Est 10:13 John 1:19-28 |
28 |
Lamb of God John 1:29-34 |
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Mark |
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*Purim is the
reason Andrew, John, James, Peter, Philip, & Nathaniel took off work and
traveled to John the Baptist.
March A.D. 31 #Matthew, Mark & Luke’s gospels skip from the
Temptation to John’s arrest about April 7.
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linkß |
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1st Sign ß |
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1st Disciples John 1:35-39 |
2 |
Disciple Peter John 1:40-2 |
3 |
More disciples John 1:43-51* |
4« |
Ladder to Heaven |
5 |
travel 40 miles Adar 20 |
6 |
Wedding John 2:1-2 |
7 |
Water to
wine John 2:3-11 |
8 |
wedding 3 Adar 23 |
9 |
wedding 4 Adar 24 |
10 |
wedding 5 Adar 25 |
11 |
Wedding 6 Adar 26 |
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wedding 7 Adar 27 |
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travel 18 mi. John 2:12 |
14 |
new moon |
15 |
Nisan 1 new years
day |
16 |
Nisan 2 |
17 |
Nisan 3 |
18 |
To John 2:13 |
19 |
Nisan 5 |
20 |
travel 100 miles Nisan 6 |
21 |
Nisan 7 |
22 |
Nisan 8 |
23 |
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24 |
Nisan 10 ÜJohn 2:14-22 |
25 |
Vernal Equinox |
26 |
Nisan 12 |
27 |
Nisan 13 John 2:23-25 Þ |
28« |
Passover public miracles |
29 |
Unleavened bread day 1 |
30 |
Unl.bread 2 Nisan 16 |
31 |
Unl.bread 3 Nisan 17 |
April A.D. 31 *John the Baptist served as a
priest in his course, from March 3 through March 10, 31.
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Sunday |
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Friday |
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Saturday |
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Omer 1 |
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Nicodemus John 3:1-21 |
3 |
Unl.bread 6 Nisan 20 |
4 |
Unl.bread 7 Nisan 21 |
5 |
Baptizing + John 3:22-4:2 |
6 |
Mark Matt |
7 |
John arrested John 4:3 |
8 |
to Sychar John 4:4-42 Nisan 25 |
9 |
Sychar* John 4:43 Nisan 26 |
10 |
Passover recent
Galilee John 4:45
Luke 4:14-15 |
11 |
Luke 4:23 John 4:46 |
12 |
John 4:46-54 2nd Sign |
13 |
Year of the Þ Lord’s favor Nisan 30 |
14« |
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15 |
travel & preach Mark 1:14-15 |
16 |
Iyar 3 |
17 |
Iyar 4 |
18 |
Iyar 5 |
19 |
Ý Disciples go fishing? |
20 |
Mark 1:21-34Þ Iyar 7 |
21« |
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22 |
Luke 4:42-43 Mark 1:35-39 Omer 4 |
23 |
1st Disciples Luke 5:1-11 Mark 1:16-20 |
24 |
heals Leper Luke 5:12-15 Mark 1:40-45 |
25 |
Jesus prayed Luke 5:16 Iyar 12 |
26 |
heals Paralytic Luke 5:17-26 Mark 2:1-12 |
27 |
2nd Passover calls Matthew Luke 5:27-39 |
28« |
Grain in fields 2nd 1st Sabbath Luke 6:1-5 |
29 |
Omer 5 |
30 |
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Matt 9:1-8Ý |
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Mark 2:13-22Ý |
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Mk 2:23-28Ý |
+Travels to Jordan River and baptizes the Galilean
pilgrims returning from the Passover in
*John
May A.D. 31 #Jesus announces the Sabbath/Jubilee year pair See Leviticus 25:4, 8-9, 21-22.
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Sunday |
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Monday |
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Tuesday |
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Wednesday |
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Thursday |
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Friday |
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Saturday |
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ßMark 3:13-19 |
1 |
Iyar 18 |
2 |
Iyar 19 |
3 |
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4 |
Matt 12:9-15Þ Mark 3:1-6Þ |
5 |
Withered hand Luke 6:6-11 |
6 |
Jesus Prayed Luke 6:12 |
7 |
12 Apostles Luke |
8 |
Iyar 25 |
9 |
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10 |
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11 |
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12 |
Iyar 29 |
13 |
Omer 7 Sivan 1 |
14 |
Sivan 2 |
15 |
Widow of Nain Sivan 3 |
16 |
ÜLuke 7:11-16 soon afterwards |
17 |
travel 65 miles |
18 |
Sivan 6 |
19 |
Sivan 7 |
20« |
Feast of Weeks John 5:1 |
21 |
News in |
22 |
Sivan 10 |
23 |
John’s disciples Luke 7:18-35 |
24 |
Sivan 12 Luke 7:36-50 |
25 |
John Dead John 5:33-35 |
26« |
heals invalid John 5:2-47 |
27 |
From town to town Luke 8:1 |
28 |
Sivan 16 |
29 |
Sivan 17 |
30 |
Sivan 18 |
31 |
Came Home Mark 3:20-30 |
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Interlude between
Pentecost 31 and Passover 32
Luke 8 –9:8 spans the period
from May 31 to April 32 went from town to town and then sent the twelve out to
minister.
Mat 10; Mark 6:7—The apostles
are sent out two by two—Mark 6:7-11; Matt 10:1-42 and Luke 9:1-5.
Matt 14:1-12; Luke 9:7-9 and
Mark 6:14-29 flash backs re John the Baptists imprisonment and death.
John has a big gap before
John 6:1 from May AD 31 until April AD 32 —emphasizing the Eucharist in John 6.
John has a second gap between
6:71 and 7:1—The Jews are trying to kill him now the feast of booths is near
September 32.
June A.D. 31
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Wednesday |
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1 |
Sivan 20 |
2 |
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3 |
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4 |
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5 |
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6 |
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7 |
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8 |
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9 |
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10 |
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11 |
Sivan 30 |
12 |
Tammuz 1 |
13 |
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14 |
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15 |
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16 |
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17 |
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18 |
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19 |
8 |
20 |
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21 |
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22 |
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23 |
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24 |
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25 |
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26 |
15 |
27 |
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28 |
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29 |
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30 |
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The Sabbath year and Jubilee
years were to be times of cessation of the normal toil of planting and reaping.
Had all
July A.D. 31
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Sunday |
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Monday |
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Tuesday |
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Wednesday |
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Thursday |
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Friday |
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Saturday |
1 |
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2 |
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3 |
22 |
4 |
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5 |
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6 |
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7 |
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8 |
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9 |
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10 |
Tammuz 29 |
11 |
Ab 1 |
12 |
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13 |
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14 |
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15 |
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16 |
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17 |
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18 |
8 |
19 |
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20 |
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21 |
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22 |
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23 |
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24 |
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25 |
15 |
26 |
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27 |
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28 |
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29 |
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30 |
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31 |
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August A.D. 31
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Sunday |
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Monday |
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Tuesday |
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Wednesday |
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Thursday |
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Friday |
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Saturday |
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1 |
22 |
2 |
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3 |
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4 |
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5 |
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6 |
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7 |
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8 |
29 |
9 |
Ab 30 |
10 |
Elul 1 |
11 |
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12 |
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13 |
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14 |
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15 |
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16 |
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17 |
8 |
18 |
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19 |
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20 |
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21 |
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22 |
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23 |
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24 |
15 |
25 |
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26 |
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27 |
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28 |
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29 |
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30 |
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31 |
22 |
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September A.D. 31
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Sunday |
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Monday |
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Tuesday |
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Wednesday |
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Thursday |
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Friday |
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Saturday |
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1 |
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5 |
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6 |
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7 |
Elul 29 |
8 |
Tishri 1 |
9 |
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10 |
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11 |
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12 |
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13 |
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14 |
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15 |
8 |
16 |
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17 |
Yom Kippur Tishri 10 |
18 |
Jubilee
Year Ü |
19 |
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20 |
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21 |
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22 |
Tabernacles Tishri 15 |
23 |
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24 |
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25 |
Autumnal |
26 |
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27 |
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28 |
Tishri 21 |
29 |
Tishri 22 |
30 |
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equinox |
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October A.D. 31
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Sunday |
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Monday |
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Tuesday |
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Wednesday |
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Thursday |
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Friday |
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Saturday |
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1 |
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2 |
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3 |
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4 |
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5 |
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6 |
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7 |
Tishri 30 |
8 |
Bul 1 |
9 |
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10 |
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11 |
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12 |
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13 |
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14 |
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15 |
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16 |
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17 |
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18 |
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19 |
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20 |
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21 |
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22 |
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23 |
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24 |
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25 |
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26 |
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27 |
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28 |
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29 |
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30 |
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31 |
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GAP
March A.D. 32 Ve Adar
or Adar II (an intercalary month)
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Sunday |
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Monday |
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Tuesday |
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Wednesday |
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Friday |
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Saturday |
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1 |
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2 |
Adar 30 |
3 |
Adar II 1 |
4 |
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5 |
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6 |
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7 |
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8 |
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9 |
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10 |
Adar II 8 |
11 |
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12 |
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13 |
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14 |
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15 |
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16 |
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17 |
Adar II 15 |
18 |
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19 |
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20 |
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21 |
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22 |
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23 |
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24 |
Adar II 22 |
25 |
Vernal Equinox |
26 |
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27 |
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28 |
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29 |
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30 |
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31 |
Adar II 29 new moon |
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Mat |
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Walks on Water ß |
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April A.D. 32
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Sunday |
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Monday |
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Tuesday |
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Wednesday |
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Thursday |
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Friday |
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Saturday |
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Green grass Mark |
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5000* Fed in all gospelsÞ |
1 |
Passover Near John 6:4 Nisan 1 |
2 |
Bread of life John 6:22-71 |
3 |
Does not go to Judea John 7:1 |
4 |
Near Mark 7:24-30 |
5 |
Nisan 5 |
6 |
travel 50 miles |
7 |
Mark 7:31-37 |
8 |
Mark 8:1-9Þ Matt 15:29-39 |
9 |
4000 Fed; w/ Jesus 3 days |
10 |
Dalmanutha Mark 8:10-21 |
11 |
Ý Matt 15:21-28 |
12 |
Nisan 12 |
13 |
Mark 8: 22-26 |
14 |
Passover Caesarea Philippi Matt 16:13-28 |
15 |
ÜMark 8:31-33 |
16 |
travel 100 miles ¬ ® |
17 |
Ý Matt |
18 |
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19 |
Nisan 19 |
20 |
Transfiguration Mt Nebo link |
21 |
Large crowd Luke 9:37 |
22 |
travel in secret Mark 9:31 |
23 |
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24 |
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25 |
2 drachma tax Matt 17:24 |
26 |
Nisan 26 |
27 |
Ý Matt 17:1-13 Mark 9:2-13 |
28 |
Ý Matt 17:14-21 Mark 9:14-29 |
29 |
Nisan 29 |
30 |
Nisan 30 |
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Jesus went to
After Peter’s confession,
selection as successor, 1st mention of the church, and first specific
prediction of Crucifixion.
*The feeding of the 5000 unleavened bread—broken not
torn or cut, beware leaven of the Pharisees, but barley not wheat.
See Easter
Transfiguration for a discussion of the events of this particular month.[49]
May A.D. 32
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Sunday |
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Monday |
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Tuesday |
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Wednesday |
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Thursday |
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Friday |
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Saturday |
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1 |
Iyar 1 |
2 |
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3 |
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4 |
Omer 3 |
5 |
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6 |
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7 |
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8 |
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9 |
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10 |
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11 |
Omer 4 |
12 |
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13 |
Jesus incognito? |
14 |
2nd Passover Iyar 14 |
15 |
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16 |
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17 |
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18 |
Omer 5 |
19 |
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20 |
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21 |
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22 |
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23 |
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24 |
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25 |
Omer 6 |
26 |
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27 |
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28 |
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29 |
Iyar 29 |
30 |
Sivan 1 |
31 |
Sivan 2 |
John 7:8 By interpretation, were these feasts optional because of the distance?
June A.D. 32
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Sunday |
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Monday |
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Tuesday |
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Wednesday |
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Thursday |
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Friday |
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Saturday |
1 |
Omer 7 Sivan 3 |
2 |
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3 |
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4 |
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5 |
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6 |
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7 |
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8 |
Pentecost |
9 |
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10 |
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11 |
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12 |
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13 |
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14 |
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15 |
Sivan 17 |
16 |
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17 |
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18 |
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19 |
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20 |
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21 |
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22 |
Sivan 24 |
23 |
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24 |
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25 |
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26 |
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27 |
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28 |
Sivan 30 |
29 |
Tammuz 1 |
30 |
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The Sabbath year and Jubilee
years were to be times of cessation of the normal toil of planting and reaping.
Had all
July A.D. 32
|
Sunday |
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Monday |
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Tuesday |
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Wednesday |
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Thursday |
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Friday |
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Saturday |
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1 |
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2 |
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3 |
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4 |
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5 |
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6 |
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7 |
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8 |
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9 |
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10 |
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11 |
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12 |
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13 |
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14 |
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15 |
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16 |
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17 |
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18 |
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19 |
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20 |
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21 |
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22 |
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23 |
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24 |
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25 |
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26 |
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27 |
Tammuz 29 |
28 |
Ab 1 |
29 |
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30 |
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31 |
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August A.D. 32
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Sunday |
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Monday |
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Tuesday |
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Wednesday |
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Thursday |
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Friday |
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Saturday |
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1 |
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4 |
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6 |
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7 |
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8 |
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9 |
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10 |
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11 |
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12 |
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13 |
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14 |
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15 |
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16 |
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17 |
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18 |
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19 |
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20 |
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21 |
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22 |
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23 |
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24 |
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25 |
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26 |
Ab 30 |
27 |
Elul 1 |
28 |
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29 |
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30 |
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31 |
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September A.D. 32
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Sunday |
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Monday |
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Tuesday |
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Wednesday |
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Thursday |
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Friday |
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Saturday |
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1 |
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2 |
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3 |
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4 |
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5 |
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6 |
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7 |
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8 |
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9 |
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10 |
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11 |
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12 |
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13 |
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14 |
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15 |
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16 |
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17 |
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18 |
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19 |
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20 |
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21 |
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22 |
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23 |
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24 |
Elul 29 |
25 |
Tishri 1 |
26 |
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27 |
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28 |
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29 |
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30 |
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October A.D. 32
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Sunday |
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Monday |
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Tuesday |
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Wednesday |
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Thursday |
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Friday |
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Saturday |
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1 |
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2 |
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3 |
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4 |
Yom Kippur Tishri 10 |
5 |
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6 |
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7 |
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8 |
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9 |
Tabernacles Tishri 15 |
10 |
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11« |
healed blind* John 9:1-10:21 |
12 |
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13 |
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14 |
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15« |
Tishri 21# John 7:37 |
16 |
Tishri 22 John 8:1-2 |
17 |
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18 |
Ý John 7:21-23 |
19 |
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20 |
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21 |
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22 |
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23 |
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24 |
Tishri 30 |
25 |
Bul 1 |
26 |
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27 |
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28 |
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29 |
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30 |
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31 |
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*In the
middle of the feast of Tabernacles (John
#On the last and great day of the feast Jesus
Jubilee images:
Sheepfold—Jesus is the door; Forgiveness of the woman caught in adultery;
Freedom to slaves
November A.D. 32
|
Sunday |
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Monday |
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Tuesday |
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Wednesday |
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Thursday |
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Friday |
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Saturday |
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14 |
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15 |
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16 |
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17 |
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18 |
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19 |
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20 |
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21 |
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22 |
Bul 29 |
23 |
Kislev 1 |
24 |
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25 |
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26 |
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27 |
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28 |
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29 |
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30 |
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December A.D. 32
|
Sunday |
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Monday |
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Tuesday |
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Wednesday |
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Thursday |
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Friday |
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Saturday |
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1 |
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2 |
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3 |
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4 |
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5 |
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6 |
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7 |
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8 |
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9 |
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10 |
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11 |
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12 |
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13 |
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14 |
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15 |
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16 |
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17« |
Dedication John 10:22-39 |
18 |
Ü Kislev 25 |
19 |
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20 |
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21 |
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22 |
Kislev 30 |
23 |
Tevet 1 |
24 |
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25 |
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26 |
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27 |
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28 |
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29 |
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30 |
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31 |
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January A.D. 33
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