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During a feast of Passover in Jerusalem, Christ was crucified on a Friday, and he rose from the dead on the third day.

These three paschal days, from the beginning of the Friday Christ was crucified to the end of the Sunday on which he rose from the dead, are called Triduum Paschale.

The third day of Triduum Paschale marks the last day of a new week.

• The old week is the period of seven days from sunset Saturday to sunset Saturday.
• The new week is the period of seven days from midnight Sunday to midnight Sunday.

In the old week, Sunday is the first day (post sabbatum).

In the new week, Sunday is the seventh day (post dominicam).

The Bible says:

"And you shall count for yourselves from the day after the Sabbath, from the day of your bringing the wave offering’s sheaf—there shall be seven full weeks. Until the day after the seventh Sabbath you shall count fifty days". (Leviticus 23:15-16 LEB)

In other words, seven full weeks, or fifty days, from the beginning of the day following a Sabbath to the end of the day following the seventh Sabbath.

The eighth day

Palm Sunday marks the first day of a holy and great eight-day week.

The last day of the holy and great eight-day week is the eighth day.

The eighth day is: (i) the third day of Triduum Paschale, (ii) the last day of the holy and great eight-day week, (iii) the first day of the count to Pentecost.

The count to Pentecost (1–50) is the eighth day plus seven full weeks (1+(7x7)=50).

(This text has illustrations you can see here)

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During a feast of Passover in Jerusalem, Christ was crucified on a Friday, and he rose from the dead on the third day.

These three paschal days, from the beginning of the Friday Christ was crucified to the end of the Sunday he rose from the dead, are called Triduum Paschale.

The third day of Triduum Paschale marks the last day of a new week.

• The old week is the period of seven days from sunset Saturday to sunset Saturday.
• The new week is the period of seven days from midnight Sunday to midnight Sunday.

In the old week, Sunday is the first day (post sabbatum).

In the new week, Sunday is the seventh day (post dominicam).

The eighth day

The Bible says:

"And you shall count for yourselves from the day after the Sabbath, from the day of your bringing the wave offering’s sheaf—there shall be seven full weeks. Until the day after the seventh Sabbath you shall count fifty days". (Leviticus 23:15-16 LEB)

Palm Sunday marks the first day of a holy and great eight-day week.

The last day of the holy and great eight-day week is the eighth day.

The eighth day is: (i) the third day of Triduum Paschale, (ii) the last day of the holy and great eight-day week, (iii) the first day of the count to Pentecost.

The count to Pentecost (1–50) is the eighth day plus seven full weeks (1+(7x7)=50).

(This text has illustrations you can see here)

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Triduum Paschale marks the beginning of a new week.

• The old week is the period of seven days from sunset Saturday to sunset Saturday.
• The new week is the period of seven days from midnight Sunday to midnight Sunday.

In the old week, Sunday is the first day (post sabbatum).

In the new week, Sunday is the seventh day (post dominicam).

The eighth day

The Septuagint says:

"And you yourselves will count from the day following the Sabbath, from the day on which you present the sheaf of the elevated offering, seven full weeks. Up to the next day after the last week you will calculate fifty days." (Leviticus 23:15-16, LES)

The entry into Jerusalem on Palm Sunday marks the first day of an extraordinary eight-day week.

The last day of the extraordinary eight-day week is the eighth day.

The eighth day is; (i) the third day of the Triduum Paschale, (ii) the last day of the extraordinary eight-day week, (iii) the first day of pentecost.

Pentecost (1–50) is the eighth day plus seven new weeks of seven days (1+49=50).

(This text has illustrations you can see here)

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According to the synoptic Gospels, the last meal with the disciples was a meal during the feast of Passover (Mt 26:17, Mk 14:12, Lk 22:7).

According the Gospel of John, the last meal with the disciples was a meal before the feast of Passover (Jn 13:1).

The Gospel of John says:

"Now before the feast of Passover .. And as a dinner was taking place". (Jn 13:1-2, LEB)

The last meal with the disciples was a meal before the feast of Passover, because, according to the Gospel of John, the day begins at midnight.

Jack Finegan writes:

"In the Fourth Gospel, on the other hand, we saw that the day must have been reckoned from the preceding midnight, according to what Pliny tells us was official Roman usage." (Finegan, Handbook of Biblical Chronology, 1998, p. 10)

Two passages in the Gospel of John indicate that, according to the Gospel of John, the day begins at midnight:

1

Mary came to the tomb "on the first day of the week [Sunday] .. while it was still dark" (Jn 20:1). "Dark" is before sunrise. Therefore, the day did not begin at sunrise, because then it would still be Saturday and not yet Sunday, when Mary came to the tomb "while it was still dark".

Jesus came to the disciples "when it was evening on that day, the first day of the week" (Jn 20:19). "Evening" is at sunset. Therefore, the day did not begin at sunset either, because at sunset it was still "on that day" [Sunday].

According to the Gospel of John, the day began neither at sunrise nor at sunset. This indicates that, according to the Gospel of John, the day begins at midnight.

2

The Bible says:

"From the evening of the fourteenth day of the first month until the evening of the twenty-first day of this month you will eat unleavened bread. For seven days no leaven may be found in your houses." (Ex 12:18-19, NABRE)

The Bible says seven days, but if both the fourteenth and the twenty-first are included, there are eight and not seven days from the fourteenth to the twenty-first (14, 15, 16, 17, 18, 19, 20, 21). Therefore, the Bible distinguishes between the day of preparation (14) and the seven days without leaven (15-21).

The feast of Passover (the day of preparation plus the seven days without leaven) lasted eight days (14, 15, 16, 17, 18, 19, 20, 21).

If the day begins at midnight, the feast of Passover lasted eight days from midnight between Luna 13 and Luna 14, to midnight between Luna 21 and Luna 22. The last meal with the disciples took place on a Thursday evening on Luna 13 and was therefore a meal before the feast of Passover. This also indicates that, according to the Gospel of John, the day begins at midnight.

Alden Mosshammer writes:

"Since the lamb was slain on the 14th day before evening and the Passover meal was eaten in the evening of that day, Mark’s account implies that the crucifixion took place on the 15th day of the month. ... John’s account implies that the crucifixion took place on the fourteenth day of the month just before a Passover meal would have been taken in the evening. ... If Pilate had tried and executed Jesus on the 15th day of Nisan, he would have been profaning a Jewish holy day of rest. For this and other reasons, many modern scholars prefer the Johannine account." (Mosshammer, The Easter computus and the origins of the Christian era, 2008, p. 45-46)

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According to the synoptic Gospels, the last meal with the disciples was a meal during the feast of Passover (Mt 26:17, Mk 14:12, Lk 22:7).

According the Gospel of John, the last meal with the disciples was a meal before the feast of Passover (Jn 13:1).

The Gospel of John says:

"Now before the feast of Passover .. And as a dinner was taking place". (Jn 13:1-2, LEB)

The last meal with the disciples was a meal before the feast of Passover, because, according to the Gospel of John, the day begins at midnight.

Jack Finegan writes:

"In the Fourth Gospel, on the other hand, we saw that the day must have been reckoned from the preceding midnight, according to what Pliny tells us was official Roman usage." (Finegan, Handbook of Biblical Chronology, 1998, p. 10)

Two passages in the Gospel of John indicate that, according to the Gospel of John, the day begins at midnight:

1

Mary came to the tomb "on the first day of the week [Sunday] .. while it was still dark" (Jn 20:1). "Dark" is before sunrise. Therefore, the day did not begin at sunrise, because then it would still be Saturday and not yet Sunday, when Mary came to the tomb "while it was still dark".

Jesus came to the disciples "when it was evening on that day, the first day of the week" (Jn 20:19). "Evening" is at sunset. Therefore, the day did not begin at sunset either, because at sunset it was still "on that day" [Sunday].

According to the Gospel of John, the day began neither at sunrise nor at sunset. This indicates that, according to the Gospel of John, the day begins at midnight.

2

The Bible says:

"From the evening of the fourteenth day of the first month until the evening of the twenty-first day of this month you will eat unleavened bread. For seven days no leaven may be found in your houses." (Ex 12:18-19, NABRE)

The Bible says seven days, but if both the fourteenth and the twenty-first are included, there are eight and not seven days from the fourteenth to the twenty-first (14, 15, 16, 17, 18, 19, 20, 21). Therefore, the Bible distinguishes between the day of preparation (14) and the seven days without leaven (15-21).

The feast of Passover (the day of preparation plus the seven days without leaven) lasted eight days (14, 15, 16, 17, 18, 19, 20, 21).

If the day begins at midnight, the feast of Passover lasted eight days from midnight between Luna 13 and Luna 14, to midnight between Luna 21 and Luna 22. The last meal with the disciples took place on a Thursday evening on Luna 13 and was therefore a meal before the feast of Passover. This also indicates that, according to the Gospel of John, the day begins at midnight.

Alden Mosshammer writes:

"Since the lamb was slain on the 14th day before evening and the Passover meal was eaten in the evening of that day, Mark’s account implies that the crucifixion took place on the 15th day of the month. ... John’s account implies that the crucifixion took place on the fourteenth day of the month just before a Passover meal would have been taken in the evening. ... If Pilate had tried and executed Jesus on the 15th day of Nisan, he would have been profaning a Jewish holy day of rest. For this and other reasons, many modern scholars prefer the Johannine account." (Mosshammer, The Easter computus and the origins of the Christian era, 2008, p. 45-46)

.

According to the synoptic Gospels, the last meal with the disciples was a meal during the feast of Passover (Mt 26:17, Mk 14:12, Lk 22:7).

According the Gospel of John, the last meal with the disciples was a meal before the feast of Passover (Jn 13:1).

The Gospel of John says:

"Now before the feast of Passover .. And as a dinner was taking place". (Jn 13:1-2, LEB)

The last meal with the disciples was a meal before the feast of Passover, because, according to the Gospel of John, the day begins at midnight.

Jack Finegan writes:

"In the Fourth Gospel, on the other hand, we saw that the day must have been reckoned from the preceding midnight, according to what Pliny tells us was official Roman usage." (Finegan, Handbook of Biblical Chronology, 1998, p. 10)

Two passages in the Gospel of John indicate that, according to the Gospel of John, the day begins at midnight:

1

Mary came to the tomb "on the first day of the week [Sunday] .. while it was still dark" (Jn 20:1). "Dark" is before sunrise. Therefore, the day did not begin at sunrise, because then it would still be Saturday and not yet Sunday, when Mary came to the tomb "while it was still dark".

Jesus came to the disciples "when it was evening on that day, the first day of the week" (Jn 20:19). "Evening" is after sunset. Therefore, the day did not begin at sunset either, because after sunset it was still "on that day" [Sunday].

According to the Gospel of John, the day began neither at sunrise nor at sunset. This indicates that, according to the Gospel of John, the day begins at midnight.

2

The Bible says:

"On the first day, on the fourteenth day of the month, in the evening, you will eat unleavened bread until the evening of the twenty-first day of the month. For seven days leaven must not be found in your houses." (Ex 12:18-19, LEB)

The Bible says seven days without leaven, from the fourteenth to the twenty-first, but if both the fourteenth and the twenty-first are included, there are eight and not seven days from the fourteenth to the twenty-first (14, 15, 16, 17, 18, 19, 20, 21). Therefore, the Bible distinguishes between the day of preparation (14) and seven days without leaven (15-21).

The feast of Passover (the day of preparation plus seven days without leaven) lasted eight days (14, 15, 16, 17, 18, 19, 20, 21).

If the day begins at midnight, the feast of Passover lasted eight days from midnight between Luna 13 and Luna 14, to midnight between Luna 21 and Luna 22. The last meal with the disciples took place on a Thursday evening on Luna 13 and was therefore a meal before the feast of Passover. This also indicates that, according to the Gospel of John, the day begins at midnight.

The three synoptic gospels say that the last supper was a meal during the feast of Passover (Mt 26:17, Mk 14:12, Lk 22:7).

The Gospel of John says that the last supper was a meal before the feast of Passover (Jn 13:1).

Jack Finegan writes:

"In the Fourth Gospel, on the other hand, we saw that the day must have been reckoned from the preceding midnight, according to what Pliny tells us was official Roman usage." (Finegan, Handbook of Biblical chronology, 1998, p. 10)

In particular, two passages in the Gospel of John indicate that, according to the Gospel of John, the day begins at midnight:

1

Mary came to the tomb on "the first day" (Sunday), "while it was still dark" (Jn 20:1). "Dark" means before sunrise. Therefore, the day began not at sunrise, because then it would still be Saturday and not yet Sunday, when Mary came to the tomb "while it was still dark".

Jesus came to the disciples "when it was evening on that day, the first day" (Jn 20:19). "Evening" means after sunset. Therefore, the day began neither at sunset, because after sunset it was still "on that day" (Sunday).

According to the Gospel of John, the day began neither at sunrise nor at sunset. This indicates that, according to the Gospel of John, the day begins at midnight.

2

The Bible says:

"On the first day, on the fourteenth day of the month, in the evening, you will eat unleavened bread until the evening of the twenty-first day of the month. For seven days leaven must not be found in your houses." (Exodus 12:18-19, LEB)

The Bible says seven days without leaven, from the fourteenth to the twenty-first, but if both the fourteenth and the twenty-first are included, there are eight and not seven days from the fourteenth to the twenty-first (14, 15, 16, 17, 18, 19, 20, 21). Therefore, the Bible distinguishes between the day of preparation (14) and seven days without leaven (15-21).

The feast of Passover (the day of preparation plus seven days without leaven) lasted eight days (14, 15, 16, 17, 18, 19, 20, 21).

If the day begins at midnight, the feast of Passover lasted eight days from midnight between Luna 13 and Luna 14, to midnight between Luna 21 and Luna 22.

According to the Gospel of John, the last supper took place on Thursday evening on Luna 13 and was therefore a meal before the feast of Passover.

Biologically, human beings are living beings belonging to the superfamily Hominoidea.

Biblically, human beings are godlike beings expelled from Paradise.

Our godlikeness does not stem from the creation of the first human being. Our godlikeness stems from the forbidden fruit in Paradise.

Adam and Eve

According to the second and oldest biblical story of creation (Genesis 2:4b–3:24), Adam and Eve were expelled from Paradise because they ate from the tree to categorize good and evil.

The tree to categorize good and evil gave Adam and Eve the ability to categorize something as something good or something not good.

• Before Adam and Eve ate from the tree to categorize good and evil, they could categorize something as something good or something not good for something, but they could not categorize something as something good or something not good in and of itself.
• After Adam and Eve ate from the tree to categorize good and evil, they could also categorize something as something good or something not good in and of itself.

The ability to categorize something as something good or something not good transformed Adam and Eve from mere living beings into godlike beings.

Godlike beings are also living beings.

As godlike beings, Adam and Eve categorized nakedness as something not good. Therefore, they sewed together fig-tree leaves.

When Adam and Eve categorized nakedness as something not good, nakedness was, in their categorization, something not good. Regardless of how nakedness was categorized before.

To be a godlike being is to have the ability to categorize something as something good or something not good.

Genesis 2:4b—3:24 is undoubtedly a myth, but Genesis 2:4b—3:24 is a myth with a message.

The message is: Human beings are godlike beings expelled from Paradise.

The story of Adam and Eve is a myth about how sin came into the world. What would Adam say or do if Eve walked around naked, or what would Eve say or do if Adam walked around naked? Human beings are born into a world where human beings have categorized everything as either something good or something not good. If you do something not good, you sin against a categorization; if you say that something not good is something good, or that something good is something not good, you sin against a categorization. Human beings are born into a world of sin.

The human race descends from Eve, and all human beings inherit from Eve the ability to categorize something as something good or something not good.

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Biologically, human beings are living beings belonging to the superfamily Hominoidea.

Biblically, human beings are godlike beings expelled from Paradise.

Our godlikeness stems from the forbidden fruit.

Adam and Eve

According to the second biblical story of creation (Genesis 2:4b–3:24), Adam and Eve were expelled from Paradise because they ate from the tree to categorize good and evil.

The tree to categorize good and evil gave Adam and Eve the ability to categorize something as something good or something not good.

• Before Adam and Eve ate from the tree to categorize good and evil, they could categorize something as something good or something not good for something, but they could not categorize something as something good or something not good in and of itself.
• After Adam and Eve ate from the tree to categorize good and evil, they could also categorize something as something good or something not good in and of itself.

The ability to categorize something as something good or something not good transformed Adam and Eve from living beings to godlike beings.

As godlike beings, Adam and Eve categorized nakedness as something not good. Therefore, they sewed together fig-tree leaves.

When Adam and Eve categorized nakedness as something not good, nakedness was, in their categorization, something not good. Regardless of how nakedness was categorized before.

To be godlike beings is to have the ability to categorize something as something good or something not good.

Genesis 2:4b—3:24 is undoubtedly a myth, but Genesis 2:4b—3:24 is a myth with a message.

The message is: Human beings are godlike beings expelled from Paradise.

The story of Adam and Eve is a myth about how sin came into the world. What would Adam say or do if Eve walked around naked, or what would Eve say or do if Adam walked around naked? Human beings are born into a world where human beings have categorized everything as either something good or something not good. If you do something not good, you sin against a categorization; if you say that something not good is something good, or that something good is something not good, you sin against a categorization. Human beings are born into a world of sin.

The human race descends from Eve, and all human beings inherit from Eve the ability to categorize something as something good or something not good.

.

The ability to categorize something as something good or something not good is free will.

Human beings are born with free will.

With free will, everyone decides for themselves whether something is something good or something not good.

Biologically speaking, human beings are apes belonging to the superfamily Hominoidea.

Biblically speaking, human beings are gods expelled from Paradise by the triune God.

Adam and Eve

According to the second biblical story of creation (Genesis 2:4b–3:24), Adam and Eve were expelled from Paradise because they ate from the tree to categorize good and evil.

The tree to categorize good and evil gave Adam and Eve the ability to categorize something as something good or not good in itself.

• Before Adam and Eve ate from the tree to categorize good and evil, they could categorize something as something good or not good for something, but they could not categorize something as something good or not good in itself.
• After Adam and Eve ate from the tree to categorize good and evil, they could also categorize something as something good or not good in itself.

The ability to categorize something as something good or not good in itself made Adam and Eve to gods like the triune God.

As gods like the triune God, Adam and Eve categorized nakedness as something not good. Therefore, they sewed together fig-tree leaves.

When Adam and Eve categorized nakedness as something not good, nakedness was, in their categorization, something not good. No matter what the triune God may have said or done before.

To be gods like the triune God is to have the ability to categorize something as something good or not good in itself.

Genesis 2:4b—3:24 is undoubtedly a myth, but Genesis 2:4b—3:24 is a myth with a message.

The message is: Human beings are gods expelled from Paradise by the triune God.

The story of Adam and Eve is a myth about how sin came into the world. What would Adam say or do if Eve walked around naked, or what would Eve say or do if Adam walked around naked? Human beings are born into a world where human beings have categorized everything as either something good or something not good. If you do something not good, you sin against a categorization; if you say that something not good is something good, or that something good is something not good, you sin against a categorization. Human beings are born into a world of sin.

Biblically speaking, the human race descends from Eve, and all human beings inherit from Eve the ability to categorize something as something good or not good in itself.

• Human beings are not the triune God.
• Human beings are gods expelled from Paradise by the triune God.

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