The Crucifixion

Introduction

In this study the following are to be considered:

Why was the Crucifixion necessary? p. 2;

What was crucifixion – Generally? p. 4;

What was the Crucifixion – Specifically? p. 6;

The Resurrection? p. 44;

When was the Crucifixion? p. 48;

Where did the Crucifixion take place? p. 49;

Conclusion – my rightful punishment p. 50;

References and Credits p. 52;

Appendix p. 56:

Additional information may be useful in the following FGA Maxi Bible Studies Judgement; The Nativity; Punishment; Righteousness, Obedience and Rewards; Salvation; Sin.

At the very outset of this study, it must be clearly stated that I absolutely believe that all Scripture, in its original manuscripts and languages are Yahuah-inspired and, therefore, without error or contradiction. That being said, the chronological sequence of events of the Crucifixion is difficult to explain, as some events are timed differently or order reversed. It is stressed that there is no error in Scripture, and that the only error comes in our understanding. Nevertheless, without the original manuscripts, no definitive narrative can be ascertained.

Throughout the study, the Son of Yahuah is referred to as the Messiah from eternity past up to His Birth and from His Resurrection on to eternity future. The interim years of His Incarnation, His is called the Master unless from a quote from Scripture.

This study will take into account the days immediately before and after the Crucifixion. This will be from the day of 8^th. Day of the First Month until the day of 17^th. Day of First Month of the Biblical New Year. The divisions of this study will be along the lines of the Jewish day i.e. Evening (approx. 18:00-21:00), Night (21:00-06:00), Morning (06:00-09:00) and Day (09:00-18:00). It should be noted that at this time of year, at this latitude, sunset would be around 18:00 and sunrise about 06:00. For further details, please see Appendix Table I below. Some days will not have each division as there was nothing recorded by the Good News writers (e.g. 9^th. Day) whereas some will contain much information (e.g. 14^th. Day).

It is not the intention to comment upon any parables or actions that are incidental to the events surrounding the Crucifixion.

The exact origins of the Synoptic Narratives (Matthew, Mark and Luke) have many differing theories relative to their interdependency. Some of the more complex issues cannot be definitively resolved with the present-day information and so the best course of action is to take an overall view of all four Narratives to try to establish a single coherent Narrative

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(Brown(1) p. 42). It is necessary, therefore, to briefly outline the four Good News Narratives, that will assist in determining the reasons for certain viewpoints.

Matthew – written in Aramaic by a Jewish Believer, for Jewish Believers that have been shunned at best, and probably persecuted by the Jewish authorities. The Account has the largest number of Tanakh references and the primacy of Torah, halakah (outworking of Torah) and Yahshuah as King of the Jews ((1)Barclay p. xxii). The Account leans heavily upon the Marcian Account.

Mark – the closest Account to a factual, salient record of the Master’s life. Written by John Marcus (John who is called the strong hammer) when with Shim`on Kefa (Shim`on called the Rock) in Rome acting as his scribe and interpreter. Although the briefest Narrative, there are details only possible from an eye-witness ((2)Barclay p. xix).

Luke – commissioned by a wealthy, Gentile, new Believer, Theophilus for the use of Diaspora Gentiles. It uses very little Aramaic or Hebrew words but translates or transliterates when necessary and few Tanakh references. The Account uses the Marcian outline but with much greater detail as the audience is generally ignorant of Hebrew terms, feasts and Torah ((3)Barclay p. xiv).

John – the most theological Account written to counter the growing heresies of Gnosticism and Doeticism within the church that denies the physical humanity of the Master, but claims that He is only Spirit. The Account is written for both Jewish and Gentile Believers and stresses both the humanity and the deity of the Master ((4)Barclay).

Nevertheless, to produce a meaningful chronology, the following hierarchy is to be used:

(i) Direct quotes from first-hand witnesses, witness Narratives written down by the authors of the Good News Narratives, Tanakh prophecies.

(ii) Scripture typology or allusion as these are open to interpretation.

(iii) Extra-biblical historical manuscripts such as Josephus.

(iv) Commentaries (including the studies of FGA), the Mishnah, Talmud, tradition.

The intention in compiling this study is to draw the readers attention to both the horror and the beauty of the Crucifixion. In order to do this, I have used the Historical Present Tense in my commentary i.e. he says…she goes rather than he said…she went. This will hopefully place the reader at the scene of the events as and when they happen. At the end of each division, please keep this one phrase constantly at the forefront of your mind:

“…AND HE DID ALL OF THIS FOR ME!”

Why was the Crucifixion necessary?

It is not the intention of this study to go into depth on the subjects of sin, judgement, punishment as these are covered in their own separate Maxi Bible Studies. However, a brief note here is necessary to put the Crucifixion into context.

“For all have sinned and come short of the glory of `Eloah.” (Rom. 3:23). This is probably the most often quoted scripture referencing sin and thus needs to be closely analysed.

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‘Sinned’ – #G264 ἁμαρτάνω har-ma-tarn-oh – sin, is to miss the target.

‘Come short’ – #G5302 ὑστερέω hoos-ter-reh-oh. This means 1a) 1 to fall short of the end; 1a) 2 to fail to become a partaker of; 1c) to be wanting. If mankind has ‘come short’ then by inference it must be possible to 1a) 1 reach the end; 1a) 2 to become a partaker; 1c) to lack nothing of.

‘of the glory’ – #G1391 δόξα dox-a. 1) opinion, judgement or view; 3c) 1a the kingly majesty which belongs Yahuah as the supreme ruler or the absolute perfection of deity; 3c) 2b the absolutely perfect inward or personal Excellency of Messiah; 4a) of that condition with Yahuah the Father in heaven to which the Messiah was raised after He had achieved His work on earth (propitiation).

‘God’ – #G2316 θεός th-eh-os. 3) the one and true `Eloah. It is important to note that   the verb structure is ‘have sinned’ and not ‘were/are sinners’. This is a one off completed event in the past but may well have been repeated over and over again. The verb sense is one of action where the subject of the sentence ‘all (people)’ actively sins.

“Forgive us our debts, as we also forgive our debtors.” (Matt. 6:10). Debt #G3783 ὀφείλημα o-fy-lay-mah. This is paying the fee that is due. In other words, there has been set a standard to which all mankind can reach but all (except One) have failed to reach, and thus consequences are accrued. “Hereafter the Son of Man will sit on the right hand of the power of Yahuah.” (Luke 22:69). The standard is the ability to be in the presence of Father and the result of obedience is to be in the presence of Yahuah. The result of disobedience is to be excluded from His presence. The cause of this failure is sin and sin enters by invitation. For more details of what sin is, please refer to the Maxi Bible Study Sin.

“For as by one man’s disobedience many were made sinners, so by the obedience of One shall many be made righteous.” (Rom. 5:19). Sin came into the world by the disobedience to Yahuah’s commandments. In Gan Eden (the Garden of Eden), all was right between Yahuah `Elohiym and Man, until Man disobeyed Yahuah.

“Yahuah `Elohiym made coats of skins for Adam and for his wife, and clothed them. Yahuah `Elohiym said, ‘Behold, the man has become like one of us, knowing good and evil.’” (Gen. 3:21, 22a). #H3801 כֻּתֹּנֶת *1058 keth-oh-neth coat. This can be shown to indicate that the coat was a ‘paving of the way for what is to be written’ (Mathews).  It is my belief that at the time of Yahuah `Elohiym’s killing the animal to cover Adam and Chavah’s nakedness, they were instructed as to the full meaning of the sacrificial slaying of the animal. They would look ahead, in faith, to the giving of the Torah (Written Law) that itself looks forward, in faith, to the atoning sacrifice of the Messiah Yahshuah.

“The man said, ‘I heard your voice in the garden, and I was afraid, because I was naked; and I hid myself.’” (Gen. 3:10). “The fear of Yahuah is the beginning of knowledge…” (Prov. 1:7a). This knowledge has produced a fear of the Yahuah and Adam took to hiding for he was afraid of the consequences of his disobedience. Sin destroys the intimate fellowship Man has with his Maker. Although Adam and Chavah made and wore fig ‘clothes’ Adam realised that his nakedness/sin was apparent and his attempt to cover (atone) was woefully inadequate. It took Yahuah to provide adequate, but until the fulfilment of this type, temporary cover their sin. This type is the whole topic of this study.

The temporary atonement provided by the death of a suitable sacrificial animal becomes codified when the Yisra`elites are given the Torah on Mt. Sinai.

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The Crucifixion is the means by which the Master Yahshuah, “who does not need, like those High Priests, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this He did once for all, when He offered up Himself.” (Heb. 7:27).

“Moshe came and told the people all the words of Yahuah, and all the ordinances; and all the people answered with one voice, and said, ‘All the words which Yahuah has spoken will we do.’ Moshe wrote all the words of Yahuah,… He took the book of the covenant and read it in the hearing of the people, and they said, ‘All that Yahuah has spoken will we do, and be obedient.’ Moshe took the blood, and sprinkled it on the people, and said, ‘Look, this is the blood of the covenant, which Yahuah has made with you concerning all these words.’” (Exod. 24:3-8). Since the Fall in Gan Eden, Yahuah has continually reminded the people that disobedience to Him, requires a sacrificial death, on a frequent and regular basis.  As the nation of Yisra`el is formed, a codified set on instructions was given by Yahuah on how He expected His people to be obedient to Him, the terms of the covenant and the consequence of disobedience. When a blood covenant is made between two parties, it means that the one who breaks the terms of the covenant, is rightly due what was done to the sacrificial animals of the covenant.

“For the wages of sin is death, but the free gift of `Eloah is eternal life in the Messiah Yahshuah our Master.” (Rom. 6:23). The consequence of a person sinning is death. It is not instant physical death, but the spiritual separation from `Elohiym that was experienced by Adam and Chavah. Sin here is in the singular and results from there being only one sin: disobedience to Yahuah. All that is considered as sin, is only the outworking of disobedience.

This verse is often used in a paraphrase stating that salvation is a free gift. This is so far from the truth, for the gift is freely given, but it cost Yahuah, the mortal life and His forsaking of His Son.

“…For indeed the Messiah, our Pesakh, has been sacrificed in our place.” (1 Cor. 5:7b).

What was crucifixion – Generally?

Throughout history, there have been hundreds of thousands of crucifixions taken place. Nevertheless, with the inclusion of the definite article, attention is drawn to a single Crucifixion that was anticipated from before time began and now all history looks back upon: the Crucifixion of the Master Yahshuah the Messiah.

Crucifixion was a form of capital punishment and deterrent practiced by the Persians, Phoenicians, Carthaginians, Egyptians and Romans. It was also used once by the Macabee King Alexander Jannaeus when 800 Jews were crucified. However, none of the details would have been available to Dawid when he wrote the grim poetical description in the Messianic Psalm 22.

The form of crucifixion under consideration is that used by the Roman authorities in Yisra`el in the first century of the Common Era. It was primarily the capital punishment of slaves who had committed serious crimes (servile suplicium) and comes from the root cruciare – to

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torture. Such was the agony of the slow death, usually taking several days, that a new adjective, translated as excruciating, had to be coined.

Of the four major forms of crucifixion, a single upright stake or stipes (crux simplex), as a letter T (crux compacta commissa), a letter X (crux compacta decussata) or a modified letter T whereby the horizontal patibulum is fixed a little way down from the top of the stipes (crux compacta immissa), the latter is to be considered in this study (Hastings).

Crucifixion should be considered as a process from scourging to the disposal of the corpse. The condemned would be publicly stripped naked and whipped with a scourge or flagrum made from long leather thongs two cubits long, at the end of which was attached pieces of animal bone or lead balls called plumbatae. These would tear into the body, lacerating and shredding soft tissue but may also be capable of breaking bones. Blood vessels would be broken, leading to loss of blood. The ‘skill’ of the scourger was to inflict maximum pain without causing unconsciousness or death. To kill the cruciarius under the flogging, would have the flogger replacing the cruciarius on the cross. The purposes of flogging were to humiliate, debase or dehumanise the cruciarius, to shorten the time hanging on the cross and as a warning to any future potential miscreant.  

The very first lash of the scourge would cause the cruciarius to gnash their teeth together so tightly that it was common for teeth to break and even for the jaw to dislocate or break.  

After whipping, the cruciarius was made to carry the patibulum to the place of execution, taking a convoluted route along public roads and thoroughfares as a witness to the punishment. The execution detail would consist of a herald, a centurion and a guard of four soldiers per cruciarius. The herald would carry a white board, the titulus, upon which the name and offence would be clearly displayed.

The designated place of execution, would be in a very public place or road just outside of the town. Here, the cruciarius would be tied to the patibulum or iron spikes driven through the wrists of the outstretched arms.

The patibulum would then be fixed to the stipes, either before or after erection, so that the feet were about two cubits off the ground. The knees would be slightly bent over to one side so that an iron spike could be driven through the achilles tendons of both feet and into the stripes. In order to breathe, the cruciarius had to push up with the feet, through the pain of the ruptured tendons.

Death was slow and was the combined result of general hypoxia (lack of oxygen in the tissues) leading to severe cramps, blood loss, shock, dehydration, a distended pericardium and fluid build up in the lungs. In order to accelerate the death, the legs were smashed with a mallet, probably the same that was used to drive in the iron spikes, so that any minor relief by pushing up was removed.

The nature of the crucifixion would have the body exposed not only to the elements, but to also to the carrion birds (crows, vultures, eagles) where they would feed off the living flesh. The low height left the feet close enough to the ground for scavengers (dogs, jackals) to eat. Flies are attracted by the blood from the scourging and lay eggs in the open wounds. Due to the damage to blood vessels, parts of the flesh would rapidly turn gangrenous and the eggs would hatch after 24-48 hours, producing hundreds of maggots that feasted on the dying flesh and congealed blood.

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What was the Crucifixion – Specifically?

Of the possible tens, if not, hundreds of thousands of people executed by crucifixion, there is one that is unique and of such magnitude in its eternal consequences, that it was planned by Yahuah, “knowing that you were redeemed, not with corruptible things, with silver or gold, from the useless way of life handed down from your fathers, but with precious blood, as of a lamb without spot, the blood of the Messiah; who was foreknown indeed before the foundation of the world, but was revealed at the end of times for your sake,” (1 Pt. 1:18-20). It is this that alone rightly acquires the designation of the definite article – The Crucifixion.

(i) Day of 8^th. Day

“Then six days before the Pesakh, Yahshuah came to Beit-Anyah, where El`azar was, who had been dead, whom He raised from the dead.” (John 12:1).

בֵּית עֲנִיָּה beit-anyah House of Dates or House of Misery

The Master Yahshuah arrives at Beit-Anyah. He is not trying to hide from the Jewish authorities, as the home of El`azar is well known due to the raising of El`azar from the dead. The village is in an area of date cultivation. It is also the village from where the Master would leave to go to His death. Humanly speaking, this was a great sorrow, but eternal joy will be known within a few days.

(ii) Evening of 9^th. Day

“So they made Him a supper there. Marta served, but El`azar was one of those who sat at the table with Him.” (John 12:2).

(iii) Evening of 10^th. Day

 “Yahshuah, full of the Ruach HaKodesh, returned from the Yarden, and was led by HaRuach into the wilderness for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, He was hungry.” (Luke 4:1, 2). At the beginning of His earthly ministry, the Master Yahshuah went into the desert for a time to be in prayer and fasting and to be alone with the Father. No details are given of this evening or night, but it is inconceivable that the Master would not spend time fasting and in prayer alone with the Father and with His disciples. This is the last evening before His entry into Yerushalayim and the end of His earthly ministry would soon come about upon the Cross.   

(iv) Morning of 10^th. Day

“On the next day a great multitude had come to the feast…” (John 12:12a). There is some ambiguity of this phrase. If the next day refers to the next daylight, then the entry into Yerushalayim took place on the 9^th. Day. If the next day refers to the day after the 9^th. i.e. the 10^th. Day, the entry would be on 10^th. Day.

“Speak to all the congregation of Yisra`el, saying, ‘On the tenth day of this month, they shall take to them every man a lamb, according to their fathers’ houses, a lamb for a household;’” (Exod. 12:3). The Narrative of the first Pesakh is full of typology. Therefore, in the anti-type, there must be some significant feature. That is why I favour the 10^th. Day as

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the day of the Master Yahshuah’s entry to Yerushalayim. The Pesakh lamb was to be taken in by the household and treated as one of the family. During the four days prior to its sacrifice, the lamb would be continually inspected by the family to determine whether it is an acceptable sacrifice, having no spot or blemish.

(a) The donkey:

“When they drew near to Yerushalayim, to Beit-Pagei and Beit-Anyah, at the Mount of Olives, He sent two of His disciples, and said to them, ‘Go your way into the village that is opposite you. Immediately as you enter into it, you will find a young donkey tied, on which no one has sat. Untie it and bring it.’” (Mark 11:1, 2).

יְרוּשָׁלִַ͏ Yerushalayim from יָרָה #H3384 *910 ya-rar – to teach and #H7999 *2401c sh-lam – to be in a covenant of peace, or peace, to pay, recompense, restore, to cause to be at peace, to be whole, to make an end of. Yerushalayim is plural inferring that there are two cities. This can only refer to the present, earthly city and to the coming, heavenly city.

בַּיִת פַּג beit-pagei from #H1044 *241 bay-eth – house + #H6291*1729a perg – unripe figs.

The Master Yahshuah rendezvous with His disciples and then proceeds onto Yerushalayim. He sends out two of His disciples to go and bring back a young donkey, “Rejoice greatly, daughter of Tziyon! Shout, daughter of Yerushalayim! Behold, your King comes to you! He is righteous, and having salvation; Lowly, and riding on a donkey, Even on a colt, the foal of a donkey.” (Zech. 9:9).

Only animals that have never been used are acceptable for Temple use, (Spence & Excell p.120), “This is the statute of the law which Yahuah has commanded, saying, ‘Speak to the children of Yisra`el, that they bring you a red heifer without spot, in which is no blemish, and on which never came yoke.” (Num. 19:2).

(b) Palm branches:

“they took the branches of the palm trees, and went out to meet Him,” (John 12:12b), This whole area outside of Yerushalayim is given over to the cultivation of olives, figs (Beit-Anyah) and dates (Beit-Pagei), so it is easy to cut down the palm branches. Using palm branches is a traditional way of welcoming a king in a procession. It is also done annually during Khag Sukkot, when Psalm 118 is sung (Bernard p. 425). When the crowd start to sing, “Save us now, we beg you, Yahuah; Yahuah, we beg you, now send prosperity.” (Psa. 118:25), they wave the lulav (date, willow, citron and myrtle branches) as a thanksgiving.

A king only travelled by horse during a time of conflict, “I saw the heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True. In righteousness He judges and makes war.” (Rev 19:11). The riding of a horse was only done as part of a   battle or victory parade, whereas riding a donkey was used by kings when travelling in peacetime. Further to a king riding on a donkey, it is one of the signs to identify the Messiah according to the Midrash Rabbah 1:28 (Wadge p. 425).

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(v) Day of 10^th. Day

(a) Hoshia`na:

“The multitudes who went before Him, and who followed kept shouting, ‘Hoshia`na to the Son of Dawid! Blessed is He who comes in the name of Yahuah! Hoshia`na in the highest!’” (Matt. 21:9). Hoshia`na is a petition to Yahuah, seeking the immediate salvation from the oppression of the most powerful nation on earth, and a prayer of thanksgiving for their imminent rescue (Gould p. 209). The Master Yahshuah enters the city in order for the people to determine that He fulfils all the Messianic requirements.

 הוֹשִׁ֘יעָ֥ה H3467 *929 hoe-shee-ar – save, rescue, deliver

נָא #H4994 *1269 nar – I (we) pray; now – with the meaning of please or we beseech you. This is a covenantal word that is cried out to Yahuah, reminding Yahuah of His covenant promises to the Patriarchs and Moshe. The crowds are shouting this out to the Master upon entry, pleading to the Master Yahshuah to save them. As the only One who can save is Yahuah, the Jewish authorities considered this as blasphemy and wants the Master Yahshuah to rebuke His followers.

“Blessed is the Kingdom of our Father Dawid that is coming in the name of Yahuah! Hoshia`na in the highest!” (Mark 11:10). The Master Yahshuah is called blessed in acknowledgement that He is the Annointed One of Yahuah. The long-awaited Kingdom of Yahuah has, at last, arrived in the anointed Son of Dawid. Hoshia`na in the highest places (the Heavens) is a prayer offered up to Yahuah so that, what He has pre-ordained in the Heavens, is accomplished on earth, “He said to them, ‘When you pray, say ‘Our Father in the Heavens, may your name always be kept set apart. May your Kingdom come. May your will be done on Earth as it is in the Heavens.’’” (Luke 11:2). This will, in fact, accomplished upon the Cross, and not how the multitude expected.

“When He had come into Yerushalayim, all the city was stirred up, saying, ‘Who is this?’ The multitudes said, ‘This is the prophet, Yahshuah, from Natzeret of the Galil.’” (Matt. 21:10, 11). The crowds know who is entering the city. Although Messianic fervour is great, there is still doubt to the exact nature of the Man coming into town.

“Now, behold, the cry of the children of Yisra`el has come to me. Moreover, I have seen the oppression with which the Egyptians oppress them. Come now therefore, and I will send you to Par`oh, that you may bring forth my people, the children of Yisra`el, out of Egypt.” (Exod. 3:9, 10). The Yisra`elites cried out under the oppression of the then most powerful nation on earth, with Par`oh being a type of haSatan. Par`oh was judged and sentence was passed at the Sea of Suf, “The waters returned, and covered the chariots and the horsemen, even all Par`oh’s army that went in after them into the sea. There remained not so much as one of them.” (Exod. 14:28).

The people are acutely aware that Pesakh is a celebration of the deliverance of the people of Yisra`el from the bondage to pagan Egypt. The long-awaited for Messiah is to be the Deliverer, so tensions are extremely high when a charismatic Messiah-like enters Yerushalayim for Pesakh.

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“I will put enmity between you and the woman, and between your offspring and her Offspring. He will bruise your head, and you will bruise His heel.” (Gen. 3:15); “about judgment, because the prince of this world has been judged.” (John 16:11); “The devil that deceived them was thrown into the lake of fire and sulphur, where the Beast and the False Prophet are also. They will be tormented day and night forever and ever.” (Rev. 20:10). HaSatan was judged in Gan Eden, is ratified at the Cross, and sentence passed in the lake of fire and sulphur.

(b) The Master Yahshuah predicts His death:

“Now there were certain Greeks among those that went up to worship at the feast. These, therefore, came to Pilipos, who was from Beit-Tzaidah of the Galil, and asked him, saying, ‘Sir, we want to see Yahshuah.’” (John 12:20, 21). These people have travelled great distances to see the Salvation of Yah.

“Most assuredly I tell you, unless a grain of wheat falls into the ground and dies, it remains by itself alone. But if it dies, it bears much fruit. He who loves his life will lose it. He who hates his life in this world will keep it to eternal life.” (John 12:25, 26). The Master Yahshuah teaches on the paradox of His life, in that He was given life that He should die in order that others shall live, “Now my soul is troubled. What shall I say? ‘Father, save me from this time?’ But for this cause I came to this time.” (John 12:27).

“‘Father, glorify your name!’ Then there came a voice out of the sky, saying, ‘I have both glorified it, and will glorify it again.’ The multitude therefore, who stood by and heard it, said that it had thundered. Others said, ‘An angel has spoken to Him.’ Yahshuah answered, ‘This voice has not come for my sake, but for your sakes.’” (John 12:28-30). Those closest to the Master Yahshuah realises the significance of these words.

“Yahshuah said to her, ‘Your brother will rise again.’ Marta said to Him, ‘I know that he will rise again in the resurrection at the last day.’ Yahshuah said to her, ‘I am the resurrection and the life. He who believes in me, though he dies, yet he will live. Whoever lives and believes in me will never die. Do you believe this?’… Yahshuah said to her, ‘Did I not tell you that if you believed, you would see the glory of `Eloah?.. ‘Father, I thank you that you listened to me. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me.’ When He had said this, He cried with a loud voice, ‘El`azar, come out!” (John 11:23-26, 40-43). It was not so very long ago, that the Master Yahshuah raised up El`azar, being a type of all those who follow the Master Yahshuah, even unto death, will be raised up with Him.

The importance of this is not lost on the disciples, but may be missed by the Greeks. “Help us, `Elohiym of our salvation, for the glory of your name. Deliver us, and forgive our sins, for your name’s sake. Why should the nations say, ‘Where is their `Elohiym?’ Let it be known among the nations, before our eyes, That vengeance for your servants’ blood is being poured out.” (Psa. 79:9, 10). It was the Greeks, as representative of the nations, that had come to see the Salvation of Yah, but this is said for His disciples, who will soon be losing their Rabbi.

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אֵל עָזַר #H5826 *1598 azar – help + #410 *93a `El – God. The name, El`azar, means ‘Help us, `El and `Elohiym (Yah) of our salvation is Yahshuah. By mentioning these things, the Master Yahshuah is ‘stringing pearls’ a Hebraism meaning to quote several passages together, usually in a shortened fashion, to bring out the true significance.

(c) The Temple:

“Yahshuah entered into the Temple in Yerushalayim…” (Mark 11:11a). After entering the city, the Master Yahshuah goes to the Temple to present Himself for closer inspection by the people. However, “…When He had looked around at everything, it being now evening, He went out to Beit-Anyah with the twelve.” (Mark 11:11b). The evening draws near, so the Master returns to Beit-Anyah where He and the disciples disperse for the night.

(vi) Morning 11^th. Day

“The next day, when they had come out from Beit-Anyah, He was hungry.” (Mark 11:12). As mentioned above, it would be most probable that the Master spends the night in prayer and fasting, with or without some of His disciples. Having been without food for a couple of days, the Master Yahshuah is feeling peckish.

Fig tree – “Seeing a fig tree afar off having leaves, He came to see if perhaps He might find anything on it. When He came to it, He found nothing but leaves, for it was not the season for figs. Yahshuah told it, ‘May no one ever eat fruit from you again!’ and His disciples heard it.” (Mark 11:13, 14). On their return to Yerushalayim, the Master Yahshuah sees a fig tree in leaf. When a fig tree is bearing fruit, the leaves are visible. In an area of fig cultivation, a single tree in leaf would be very conspicuous amongst orchards of bare-branched trees. This is a type of the Sanhedrin, whereby they promise much fruit, but are in fact, barren. This is gross hypocrisy. Never, in all of His ministry, does the Master Yahshuah condemn sinners. However, there are multiple incidents when He condemns the Jewish authorities as being hypocritical (cf Matt. 15:7; Mark 11:4; Luke 13:15). The double negative is used to give weight to the seriousness of this crime and the Master Yahshuah gives a strong lesson to His disciples that one should never judge a person by their appearance, but by the fruits of their life (Gould p. 211).

Here, Mattityahu has the curse and resulting death of the fig tree and the Temple cleansing in differing sequences. This may be the result of differing memories, but the reality is not known.

(vii) Day of 11^th. Day

The Temple cleansing – “Yahshuah entered into the Temple of `Eloah, and drove out all of those who sold and bought in the Temple, and overthrew the money-changers’ tables and the seats of those who sold the doves.” (Mark 11:15). The Temple can refer to the building and its immediate surroundings. However, this takes place is in the Court of the Gentiles. By using this area as a common market-place, the authorities are denying Gentile proselytes not yet fully converted to Judaism, who have travelled from afar, the opportunity to worship and praise Yahuah, and so come fully into the Jewish faith.

Mattityahu does not give details, but this is common of his Narrative, because his audience, being Jewish, would know these details.

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(a) Den of robbers:

“He taught, saying to them, ‘Is it not written, ‘My House will be called a House of Prayer for all nations?’ But you have made it a den of robbers!’” (Mark 11:17). This is not the first time the Master Yahshuah had to cleanse the Temple. Just a year previous, “He made a whip of cords, and threw all out of the Temple, both the sheep and the oxen; and He poured out the changers’ money, and overthrew their tables.” (John 2:15). The term robber is significant to distinguish it from a thief. A thief steals using stealth and cunning, whereas a robber uses force and violence. The Master Yahshuah is speaking to all who can hear Him, but His remarks are pointed at the authorities.

“even them will I bring to my holy mountain, and make them joyful in my house of prayer…” (Isa. 56:7a). “Is this house, which is called by my name, become a den of robbers in your eyes? Behold, I, even I, have seen it, says Yahuah.” (Jer. 7:11). The Master strings these two pearls of prophecy in His condemnation of the authorities.

(b) Khametz:

“In the first month, on the fourteenth day of the month at evening, you shall eat matzah, until the twenty first day of the month at evening. Seven days shall there be no yeast found in your houses, for whoever eats that which is leavened, that soul shall be cut off from the congregation of Yisra`el, whether he be a foreigner, or one who is born in the land.” (Exod. 12:18, 19). In order to fully comply with this commandment, a righteous household cleanses and scours the house for days before the 14^th. Day.  Before sunset on the 13^th. Day, a symbolic hunt is carried out by parents and children using a candle, to ensure all that is leavened (khametz) has been removed from the house. In the Temple, the Master Yahshuah symbolically cleanses it of the khametz that typifies corruption, “Yahshuah said to them, ‘Take heed and beware of the leaven (khametz) of the Pharisees and Sadducees.’ Then they understood that He did not tell them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.” (Matt. 16:6, 12) (Wadge p. 463).

(c) Hypocrisy:

“No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You cannot serve both `Eloah and Mammon.” (Matt. 6:24). The Master is teaching against hypocrisy, especially that of the Jewish leaders. They say that they worship Yahuah, but are also worshipping Mammon. The word mammon is a direct transliteration for the Hebrew meaning money, wealth etc. In of itself it is neutral, either good nor bad. However, later Christian teaching has kept and demonised the Hebraic term (thejc.com). “For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows.” (1 Tim. 6:10). Sh`aul later warns Timothy against the unhealthy pursuit and accumulation of wealth. Mammon is not the demon: greed is. It is of little wonder that the Master condemns the Jewish authorities in their pursuit of wealth, in a system that offers the supreme office in the land for sale, that of the High Priest, to the highest bidder.

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“Then Yahshuah spoke to the multitudes and to His disciples, saying, ‘The Torah-teaches and the Pharisees sat on Moshe’s Seat. All things therefore whatever they tell you to observe, observe and do, but do not do their works; for they say, and do not do.’” (Matt. 23:1-3). The Master goes on to give a warning to with a series of eight woes, “Woe to you, Torah-teachers and Pharisees, hypocrites!…” (Matt. 23:13-32). This is further highlighted when the authorities come pretending to seek advice from the Master Yahshuah, but seek to trap Him in controversy (cf Mark 12:13-27).

 (d) Messianic claims:

“The blind and the lame came to Him in the Temple, and He healed them. But when the Chief Priests and the Torah-teachers saw the wonderful things that He did, and the children who were crying in the Temple and saying, ‘Hoshia`na to the Son of Dawid!’ they were furious,” (Matt. 21:14, 15). Upon inspection as to His Messianic credentials, the people acknowledge that the healings are another sign of the coming of the Messiah. Earlier on, when the crowds welcomed the Master into the city, there may have been some doubt, but this is rapidly evaporating in the light of the healings, that cannot be ignored. In struggling to approach the Master Yahshuah, the infirm show their desperation to come as subjects before the King in petitioning Him for health.

“and said to Him, ‘Do you hear what these are saying?’ Yahshuah said to them, ‘Yes. Did you never read. ‘Out of the mouths of babies and infants at the breast, you have perfected praise?’” (Matt. 21:16).The Master Yahshuah purposely misquotes Psa. 8:3(2), by using praise instead of strength. The whole of Psalm 8 is a song of praise to Yahuah for all the great wonders that He has performed. In doing this, the Master Yahshuah furthers His Messianic claim in attributing all that He does to the power of Yahuah. Much to the chagrin of the authorities.

“When evening came, He went out of the city.” (Mark 11:19). As dusk descended, the Master Yahshuah and His disciples go back to Beit-Anyah.

(viii) Morning 12^th. Day

“As they passed by in the morning, they saw the fig tree withered away from the roots.” (Mark 11:20). Under natural conditions, the tree would wither from the leaves down and would take place over several weeks. This is not a natural condition. The cursing and subsequent withering and death of the tree from the roots, is typical of the punishment awaiting hypocritical leaders. Like many of the Master Yahshuah’s parables, the ending is left unspoken, causing the listeners to carefully think about what has just been said and to draw the conclusion for themselves. This reinforces the lesson that is more likely to be remembered.

“Both of their eyes were opened, and they knew that they were naked. They sewed fig leaves together, and made themselves aprons…Yahuah `Elohiym made coats of skins for Adam and for his wife, and clothed them.” (Gen. 3:7, 21). When the first couple realised their sin, they tried to cover over (atone) for their shame. However, all attempts by Man to cover their sin are futile, and the leaves of a fig tree, are a symbol of this inadequacy. It took Yahuah `Elohiym, and Him alone, to provide a suitable covering. This required the shedding of the typical blood of innocent animals (lambs?) to provide a temporary cover. The Master is now on His way to provide the long-awaited Anti-type of the Sacrificial Lamb. The fig tree leaves show the necessity for His death.

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(ix) Day 12^th. Day

(a) Authority:

“They came again to Yerushalayim, and as He was walking in the Temple, the Chief Priests, and the Torah-teachers, and the Elders came to Him,” (Mark 11:27). Selected representatives of the Sanhedrin seek by what authority the Master teaches. What they are saying is, ‘Who ordained you and laid hands upon you commissioning you to teach? What Bible College did you attend? What qualifications have you got?’ Traditionally, it took three Rabbis of long-standing to lay hands on a person to commission them for general work: ten Rabbis were required for Torah-teachers. Torah-teachers usually teach ‘in the name of’ an earlier, much respected Rabbi.

However, the Master Yahshuah makes no such claim, only that “I am one who testifies about myself, and the Father who sent me testifies about me.” (John 8:18). If the Sanhedrin really want to know the Master Yahshuah’s commissioning authority, they only have to ask the disciples of Yochanan HaMatbil who, “…calling to himself two of his disciples, sent them to Yahshuah, saying, ‘Are you the one who is coming, or should we look for another?’.. In that hour He cured many of diseases and plagues and evil spirits; and to many who were blind He gave sight. Yahshuah answered them, ‘Go and tell Yochanan the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have the Good News preached to them.’” (Luke 7:19-22). The Master Yahshuah does not require vindication for His work, as it can only be done by the power of Yahuah.

The reply of the Master Yahshuah is based upon the Sanhedrin’s attitude towards Yochanan HaMatbil. The Master Yahshuah’s refusal to acknowledge the Sanhedrin’s authority to judge, calls into question their right to later judge and their subsequent condemnation the Master Yahshuah (Gould p. 219).

(b) Cornerstone:

“Yahshuah said to them, ‘Did you never read in the Tanakh, ‘The stone which the builders rejected, The same was made the head of the corner. This was from Yahuah. It is amazing in our eyes?’” (Psa. 118:22, 23; Matt. 21:42). Again, the Master Yahshuah quotes from the Hallel Psalm 118, that is sung by the pilgrims going up to Yerushalayim for the Feasts of Yahuah, of which this Pesakh is one. The crowds know that this is yet another reference to the Messiah, “I will give thanks to you, for you have answered me, And have become my yahshu`ah.” (Psa. 118:21), and this is on the forefront of their minds.

1^st. Century Pharisees call themselves the ‘Builders’ (Wadge p. 479) but it is to the current leaders that the prophecy predicted will reject the stone (for more details please see the Maxi Bible Study Capstone).

“And He shall be for a sanctuary; but for a stone (`eh-ben) of stumbling and for a rock of offence to both the houses of Yisra`el, for a gin and for a snare to the inhabitants of Yerushalayim. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.” (Isa. 8:14, 15).

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“You saw until a stone (אֶבֶן `eh-ben) was cut out without hands, which struck the image on its feet that were of iron and clay, and broke them in pieces.”  (Dan. 2:34). The amalgam of iron and clay referred to the collaboration between the Roman and Jewish authorities and the `eh-ben would smash this alliance. This was accomplished when Yahuah removed His protection from the Jewish leadership for their (and not the people’s) rejection of the Messiah.

The Master Yahshuah implies that this is the generation about whom Yesha`yahu and Daniy`el warned.

אֶבֶן #H68 *9 `eh-ben – stone ~1037-C(N) ox head/tent/sprouting seed – the building of a family represented by a father and a son in their home.

בֵּן #H1121 *254 bane – son +אָב #H1 *4a arv – father. The father/son relationship is what a home, dynasty or Kingdom is found upon. The Sanhedrin at the Temple are not only rejecting the cornerstone but also rejecting the Father (Yahuah) and the Son (Yahshuah), upon which everything relies.

(c)  Prophecy of the Temple destruction:

As the day is drawing to a close, the Master Yahshuah and His disciples leave the Temple. “As He went out of the Temple, one of His disciples said to Him, ‘Teacher, see what kind of stones and what kind of buildings!’ Yahshuah said to him, ‘Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down.’” (Mark 24:1, 2). The Master Yahshuah and His disciples probably leave Yerushalayim via the Golden Gate. As they look back to the Temple, it is bathed in the setting sun and it looks like it is completely made of gold (Spence & Excell).

(x) Evening of 13^Th. Day

“Now when Yahshuah was in Beit-Anyah, in the house of Shim`on the leper,” (Matt. 26:6). Beit-Anyah is the scene of two resurrections. El`azar, “He who was dead came out…” (John 11:44a), and Shim`on. Tsara`at is a skin condition that was always associated with sin, “The cloud removed from over the Tent; and, behold, Miryam was leprous, as white as snow: and Aharon looked at Miryam, and, behold, she was leprous. Aharon said to Moshe, ‘Oh, my master, please do not lay sin on us, for that we have done foolishly, and for that we have sinned.’” (Num. 12:10:11). If after the proscribed period of separation, a person was examined by a priest and was declared as being tsara, then the priest must, “Command the children of Yisra’el that they put out of the camp every leper…” (Num. 5:2a). This is, in fact, death sentence as no-one could exist outside of the community.

It would not be possible for any person to meet up with a leper because of the physical and ritual contamination. No leper would be allowed into the village, let alone into a home. In answer to the enquiry by Yochanan HaMatbil regarding His Messianic credentials, the Master said that He has healed many lepers. In order to be declared free from tsara`at, a person has to be free from sin. As only Yahuah could forgive sin, no Yisra`elite being healed of tsara`at had ever been recorded. That is until the Messiah Yahshuah entered His ministry.

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“a woman came to Him having an alabaster jar of very expensive ointment, and she poured it on His head as He reclined at the table. ‘For in pouring this ointment on my body, she did it to prepare me for burial.’” (Matt. 26:6, 12). This is the last meal the Master Yahshuah will have with His friends in Beit-Anyah. In the morning, He will be leaving the village to go to Yerushalayim for the last time.

“Then one of the twelve, who was called Yehudah from K`riot, went to the Chief Priest, and said, ‘What are you willing to give me, that I should deliver Him to you?’ They weighed out for him thirty pieces of silver.” (Matt. 26:14, 15). Thirty pieces of silver was the value that was put upon a slave, “If the bull gores a male or a female slave, thirty shekels of silver shall be given to their master, and the ox shall be stoned.” (Exod. 21:32).

“Yes, my own familiar friend, in whom I trusted, Who ate bread with me, Has lifted up his heel against me.” (Psa. 41:9). Yehudah HaK`riot is one of the twelve, hand-picked disciples, who is a witness to all the healings and teachings of the Master Yahshuah, yet is prepared to betray Him. To ‘lift a heel against’ is a Hebraic idiom meaning to attack and destroy in the most brutal and violent matter: there is no more brutal and violent method of killing a person than crucifixion.

“Yahuah said to me, ‘Throw it to the potter, the handsome price that I was valued at by them!’ I took the thirty pieces of silver, and threw them to the potter, in the house of Yahuah.” (Zech. 11:13). “Then Yehudah, who betrayed Him, when he saw that Yahshuah was condemned, felt remorse, and brought back the thirty pieces of silver to the Chief Priest and Elders… He threw down the pieces of silver in the sanctuary, and departed. He went away and hanged himself… They took counsel, and bought the potter’s field with them, to bury strangers in. Therefore, that field was called ‘The Field of Blood’ to this day.” (Matt. 27:3-8).

Once the Pesakh lamb passes the family’s scrutiny, the lamb is then presented to the priests in order that they find the lamb is kosher, acceptable for sacrifice and consumption. As the decision was finalised, there is no going back for Yehudah or the authorities.

(xi) Day of 13^th. Day

Seder preparation – “On the first day of matzah, when they sacrificed the Pesakh, His disciples asked Him, ‘Where do you want us to go and make ready that you may eat the Pesakh?’” (Mark 14:12). This begins a most complex series of scriptures and traditions wherein is described the Pesakh Lamb slain and the Pesakh Seder, the two chagigot (the eating of a burnt offering meal on 14^th. Day and 15^th. Day) and preparation days for these and the weekly Shabbat (Roth p. 1035 quoting Edersheim). There is also further confusion when the first day of Khag Matzah is called on the same day as Pesakh (14^th. Day) or the day after (15^th. Day) (cf Exod. 12:17-20 and Num. 28:16, 17). For a much fuller explanation of the timing of all these events, please refer to ‘When is the Passover Lamb Eaten?’ Roth p. 1034.

“He sent Kefa and Yochanan, saying, ‘Go and prepare the Pesakh for us, that we may eat’” (Luke 22:8).  The Master sends out His two closest disciples (probably the eldest and youngest cf John 20:2). Only these two are cognizant of the meal’s setting so that Yehudah, and thus the authorities, are kept in ignorance of the whereabouts of the Seder as His time had not yet come to be arrested. The Master Yahshuah wants, in particular, to celebrate this Seder in peace with His disciples.

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“He said to them, ‘Behold, when you enter into the city, a man carrying a pitcher of water will meet you. Follow him into the house which he enters’” (Luke 22:10).With upwards of a million people in Yerushalayim for the Feast, finding one particular man is almost impossible. However, it is not normally the work of a man to fetch and carry water. This man must, therefore, be a slave of the household (Plummer p. 492).

“Tell the master of the house, ‘The Teacher says to you, ‘Where is the guest room, where I may eat the Pesakh with my disciples?’’” (Luke 22:11). This implies that the man carrying the water pitcher was not the master of the household. By using the definite article, this master must have known Yahshuah. At the busiest time of the year, is most unlikely that the room had not been pre-booked.

(xii) Evening of 14^th. Day

(a) The Seder:

“When the hour had come, He reclined at the table with the twelve apostles.” (Luke 22:14).The arrangements for an oriental meal differ somewhat from western culture, and especially that of the Da Vinci painting of The Last Supper. The custom is to recline at the triclinium, three long tables set as the letter ‘n’. The host (the Master Yahshuah) would usually sit in the middle of the left-hand side, with the youngest (Yochanan) to His left. It was the responsibility of the youngest member of the household to ask the Ma Nishtana (Four Questions) as to why the Seder is taking place(sefaria.org).

“He said to them, ‘With desire I have desired to eat this Pesakh with you before I suffer.’” (Luke 22:15).The double use of ‘desire’ heightens the intensity of the emotion of the Master. In the Greek, there is a play on words with πάσχα pass-kha (Pesakh) and πάσχω pass-kho (suffer).

However, the importance of this verse is found in the word ‘this’ seder and not the lamb. It is THIS seder which is THE one that has been planned before the foundation of the world, “but with precious blood, as of a lamb without spot, the blood of the Messiah; who was foreknown indeed before the foundation of the world, but was revealed at the end of times for your sake,” (1Pt. 1:19, 20).

“so the Messiah also, having been once offered to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for Him for salvation.” “by which will we have been sanctified through the offering of the body of Yahshuah the Messiah once for all.” (Heb. 9:28; 10:10). Of all the sacrifices offered throughout history, it took One Lamb to be sacrificed for all time. “Speak to all the congregation of Yisra`el, saying, ‘On the tenth day of this month, they shall take to them every man a lamb, according to their fathers’ houses, a lamb for a household…and the whole assembly of the congregation of Yisra`el shall kill it at evening.” (Exod. 12:3, 6a); “For the priests and the Levites had purified themselves together; all of them were pure: and they killed the Pesakh for all the children of the captivity, and for their brothers the priests, and for themselves.” (Ezra 6:20). In each of these Narratives, only one lamb (singular) is to be slaughtered but it is to be killed (symbolically) by the whole assembly (plural). This type is fulfilled by the sacrifice of the Messiah Yahshuah, and is the reason for His Incarnation.

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“The disciples looked at one another, perplexed about whom He spoke. One of His disciples, whom Yahshuah loved, was at the table, leaning against Yahshuah’s breast. Shim`on Kefa therefore beckoned to him, and said to him, ‘Tell us who it is of whom He speaks.’ He, leaning back, as he was, on Yahshuah’s breast, asked Him, ‘Master, who is it?’ Yahshuah therefore answered, ‘It is he whom I will give this piece of bread when I have dipped it.’ So when He had dipped the piece of bread, He gave it to Yehudah, the son of Shim`on Ish-K`riot.” (John 13:23-26). At the triclinium, the Master reclined with Yochanan to His right. As the disciples are querying one another, the Master gives the sop to Yehuda. For this to have been discreet, he must be reclining to the left of the Master. The matzah and bitter herbs are dipped into the customary kharoseth, a mixture of apple, nuts and red wine. “and they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field, all their service, in which they ruthlessly made them serve.” (Exod. 1:14) The bitter herbs are to remind the people of the slavery in Egypt and also dips into salty water to represent the tears that they shed.

The dipping of the matzah is done in accordance to rank. Whereas the Master Yahshuah dips first, He hands the sop to Yehudah. “The Son of Man goes, even as it is written of Him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born.” (Matt. 26:24). There are two references to man in this verse:

Son of Man אֱנוֹשׁ #H582 *136a eh-nosh – man emphasising mankind’s mortality and weakness.

גֶּבֶר   #H1397 * 310a ge-vair – man emphasising to raise up oneself in arrogance and to stand in the face of Yahuah, to prevail or warrior. The Master Yahshuah is associating Himself with the frailty of humanity, yet overcomes whereas Yehudah is the one who seems to prevail according to the context, but ultimately is destroyed.

“After the piece of bread, then haSatan entered into him. Then Yahshuah said to him, ‘What you do, do quickly.’” (John 13:27). Then Yehudah leaves before the inauguration of the Master Yahshuah’s Table. To share bread with a superior at His table, is to pledge loyalty to that superior (Bernard p. 467).

Tradition states that when the Master Yahshuah is crucified, He has a criminal either side of Him. To His right was the thief named Dismas, and it was him that will be in paradise with the Messiah. To the Master Yahshuah’s left was the thief, Gesta, who mocked Him, represented by Yochanan and Yehudah (Wadge p. 568 quoting The Gospel of Nicodemus). There is an allusion to the end of times, “He will set the sheep on His right hand, but the goats on the left.” (Matt. 25:33).

(b) The Master’s table:

“As they were eating, Yahshuah took matzah, gave thanks for it, and broke it. He gave to the disciples, and said, ‘Take, eat; this is my body,” (Matt. 26:26). “You shall eat and be full, and you shall bless Yahuah your `Elohiym for the good land which He has given you.” (Deut. 8:10).

Barukh atah, Yahuah `Eloheynu, Melech Ha`olam, hamotzi lekhem min ha`aretz – Blessed are you, Yahuah our `Elohiym, King of the Universe, who brings forth bread from the earth.

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“He took the cup, gave thanks, and gave to them, saying, ‘All of you drink it, for this is my blood of the Renewed Covenant, which is poured out for many for the remission of sins.” (Matt. 26:27, 28).

Barukh atah, Yahuah `Eloheynu, Melech Ha`olam, boray pri hagafen – Blessed are you, Yahuah our `Elohiym, King of the Universe, who creates the fruit of the vine (Lipson p. 33).

νέος #G3501 neh-os – new in the sense of something that was in decline but has been restored i.e. new moon. Some versions do not even have the word νέος and state, ‘…my blood of the covenant…’

“But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father’s Kingdom.” (Matt. 26:29). “He said to me, ‘Write, ‘Blessed are those who are invited to the marriage supper of the Lamb.’’ He said to

me, ‘These are true words of `Eloah.’” (Rev. 19:9). ‘I will not drink’ is a Hebraic idiom meaning ‘I will not be joyful again until we are all together once more’….in my Father’s Kingdom (Wadge p. 572 quoting Lamsa).

καινός #G2537 kai-nos – new in the sense of being completely new, never to have existed before i.e. a new baby.

“Behold, the days come, says Yahuah, that I will make a (re)new(ed) covenant with the house of Yisra`el, and with the house of Yehudah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I was a husband to them, says Yahuah. But this is the covenant that I will make with the house of Yisra`el after those days, says Yahuah: I will put my law in their inward parts, and in their heart will I write it; and I will be their `Elohiym, and they shall be my people:” (Jer. 31:31-33). When the Covenant was originally laid down as Written Law (as opposed to orally handed down from Adam), the people continually broke it. Therefore, Yahuah put the Covenant in a place that the people could not claim ignorance of: in the heart of Man. However, this was not a new (καινός #G2537 kai-nos) Covenant, but new (νέος neh-os).

“In the same way He also took the cup, after supper, saying, ‘This cup is the new (νέος neh-os) covenant in my blood. Do this, as often as you drink, in memory of me.” (1 Cor. 11:25). That which was promised, “Yahuah `Elohiym made coats of skins for Adam and for his wife, and clothed them.” (Gen. 3:21), typified, “Moshe took the blood, and sprinkled it on the people, and said, ‘Look, this is the blood of the covenant, which Yahuah has made with you concerning all these words.’” (Exod. 24:8) and will be ratified at the Cross.

“He took matzah, and when He had given thanks, He broke it, and gave to them, saying, ‘This is my body which is given for you. Do this in memory of me.’” (Luke 22:19). The Master Yahshuah gives this command, to do and continually do it in order to remind us throughout history of the redemption that He has won, is only accomplished by His death. It is well to compare this with the Ma Nishtana (Four Questions) quoted at every Pesakh Seder:

(bi) “It will happen, when your children ask you, ‘What do you mean by this service?’ that you shall say, ‘It is the sacrifice of Yahuah’s Pesakh, who passed over the houses of the children of Yisra`el in Egypt, when He struck the Egyptians, and spared our houses.’ The people bowed their heads and worshiped.” (Exod. 12:26, 27).

(bii) “You shall tell your son in that day, saying, ‘It is because of that which Yahuah  did for me when I came forth out of Egypt’.’” (Exod. 13:8).

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(biii) “It shall be, when your son asks you in time to come, saying, ‘What is this?’ that you shall tell him, ‘By strength of hand Yahuah brought us out from Egypt, from the house of bondage;” (Exod. 13:14).

(biv) “When your son asks you in time to come, saying, ‘What mean the testimonies, and the statutes, and the ordinances, which Yahauh our `Elohiym has commanded you?’ then you shall tell your son, ‘We were Par`oh’s slaves in Egypt: and Yahuah brought us out of Egypt with a mighty hand; and Yahuah shown signs and wonders, great and sore, on Egypt, on Par`oh, and on all his house, before our eyes; and He brought us out from there, that He might bring us in, to give us the land which He swore to our fathers.’” (Deut. 6:20-23).

As the father (figure) at the seder repeats the last passage. Immediately coming to mind are the next sentences (bearing in mind that originally there is no verse structure), “Yahuah commanded us to do all these statutes, to fear Yahuah our `Elohiym, for our good always, that He might preserve us alive, as at this day. It shall be righteousness to us, if we observe to do all this commandment before Yahuah our `Elohiym, as He has commanded us.” (Deut. 6:24, 25). The breaking of the Matzah and the drinking of the Wine is a commandment from Yahuah, to have continually before us, the sacrifice of His Son, that alone imparts righteousness and guarantees eternal life. The partaking of these elements does not give us salvation, but it is the faith in what they represent and upon the completed work of the Son in our redemption.

“The Son of Man indeed goes, as it has been determined, but woe to that man through whom He is betrayed!” (Luke 22:22); “Him, being delivered up by the determined counsel and foreknowledge of `Eloah, you have taken by the hand of lawless men, crucified and killed;” (Acts 2:23). HaSatan, in Yehudah, considered that its plan has worked, little realising that it was Yahuah’s plan all along.

“He said to Him, ‘Master, I am ready to go with you both to prison and to death!’ He said, ‘I tell you, Kefa, the rooster will by no means crow today until you deny that you know me three times.’” (Luke 22:33, 34). It is not upon the strength of Shim`on Kefa that the Messiah will use when, “I also tell you that you are Kefa, and on this rock I will build my Assembly, and the gates of She`ol will not prevail against it.” (Matt. 16:16), but upon Kefa’s brokenness, that will be the example for all other disciples, then and now, to follow.

Chickens are not allowed into Yerushalayim for fear of grubbing around in dung heaps and trailing filth into the street where passers-by may contaminate their clothing or shoes and trail this into the Temple (Wadge p. 577 quoting Mishna, Tractate Rabah Qamma 7.7).  The Cock-crowis the Temple Crier who sounded off the Shofar to start the preparations for the daily sacrifices. This is usually around 03:00 but on Feast days, these preparations would begin after sundown but the shofar would not be blown until crowds are assembling in the Temple courtyards (Gallaty p. 193 quoting Mishna Yoma 1.8).For a more detailed view of the timing of the Narrative, please refer to Appendix – Table I.

“After they had sung the Hallel, they went out to the Mount of Olives.” (Mark 13:26). Once the seder is over, they all go out rejoicing, singing the traditional Praise Psalms 113-118 and the Great Hallel, Psalm 136.

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(c) Gat-Sh`manim:

“Then Yahshuah came with them to a place called Gat-Shemanim…” (Matt. 26:36). “He came out, and went, as His custom was, to the Mount of Olives. His disciples also followed Him.” (Luke 22:39). “When Yahshuah had spoken these words, He went out with His disciples over the brook Kidron, where was a garden, into which He and His disciples entered. Now Yehudah, who betrayed Him, also knew the place, for Yahshuah often resorted there with His disciples.” (John 18:1, 2). Now that the seder is finished, the Master Yahshuah goes to a quiet and secluded retreat where He and His disciples regularly spent away from the crowds, probably sleeping in the open air on the warmer nights. If the authorities had tried to arrest Him in the city or at the Temple, it would have led to a riot, completely contrary to the Master Yahshuah’s will.

שֶׁמֶן #H8081 *2410c sheh-man –oil + גַּת #H1660 *841 gath – winepress

κῆπος #G2779 kay-pos – garden. This usually refers to a private garden, but this garden contains an olive press, so must belong to a wealthy family. John Mark, who figures later on in the Narrative and the writer of the second Good News Narrative, may be of this family.

(d) The Cup:

“He took with Him Kefa, Ya`akov, and Yochanan, and began to be greatly troubled and distressed.” (Mark 14:33). The Master Yahshuah takes His three closest disciples aside who witnessed His Glory on the Mount of Transfiguration, to help Him at this moment of greatest trial.

ἀδημονεῖν #G85 a-day-mon-ein – greatly distressed from ἀδέω a-day-mos – to be homesick and be sated. Once the Master committed Himself to Yerushalayim, He set Himself to go home to the Father.

“He was withdrawn from them about a stone’s throw, and He knelt down and prayed, saying, ‘Abba, Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours be done.” (Luke 22:41, 42). ‘If it is at all possible…?’ is a rhetorical question. If there is any other way to salvation, Yahuah would have chosen that over the death of His Son. “The `Eloah of our fathers raised up Yahshuah, whom you killed, hanging Him on a tree. `Eloah exalted Him with His right hand to be a Prince and a Saviour, to give repentance to Yisra`el, and remission of sins.” (Acts 5:30, 31).

The cup to which the Master Yahshuah refers has two main themes:

(di) The Adultery Test – “Yahuah spoke to Moshe, saying, ‘Speak to the children of Yisra`el, and tell them, ‘If any man’s wife goes astray, and is unfaithful to him…and he is jealous of his wife…and the Priest shall take set apart water in an earthen vessel; and of the dust that is on the floor of the tabernacle the Priest shall take, and put it into the water… and put the meal offering of memorial in her hands, which is the meal offering of jealousy… The Priest shall have in his hand the water of bitterness that brings a curse…if you have gone astray, being under your husband, and if you are defiled…this water that brings a curse will go into your bowels, and make your body swell, and your thigh fall away…When he has made her drink the water, then it shall happen, if she is defiled, and has committed a trespass against her husband, that the water that causes the curse will enter into her and become bitter, and her body will swell, and her thigh will fall away: and

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the woman will be a curse among her people…This is the law of jealousy…when a wife, being under her husband, goes astray, and is defiled…then he shall set the woman before Yahuah, and the Priest shall execute on her all this law. The man shall be free from iniquity, and that woman shall bear her iniquity.” (Num. 5:11-31). Mankind is betrothed to the Messiah, and according to Torah, this is equivalent to marriage. Yet Mankind has gone astray following false gods, likened to adultery throughout Torah. Therefore, the jealous Bridegroom has every right and must subject His Bride to this test. Nevertheless, this cup of bitterness is taken up by the Master Yahshuah on behalf of His Bride and drinks it to the dregs. Thus, He takes upon Himself, the curse that rightly belongs to Mankind. For a more comprehensive commentary please see (Boi Kallah (Nasso)).

(dii) Wrath – “Awake, awake, stand up, Yerushalayim, that have drunk at the hand of Yahuah the cup of His wrath; you have drunken the bowl of the cup of staggering, and drained it…Thus says Adon Yahuah your `Elohiym, who pleads the cause of His people, ‘Behold, I have taken out of your hand the cup of staggering, even the bowl of the cup of my wrath; you shall no more drink it again.'” (Isa. 51:17, 22). All who reject Yahuah’s salvation through the completed work of His Son will have to drink from the cup of Yahuah’s wrath. “For in the hand of Yahuah there is a cup, Full of foaming wine mixed with spices. He pours it out. Indeed, the wicked of the earth drink and drink it to its very dregs.” (Psa. 75:9(8).This cup is the totality of all the iniquity of Man throughout the ages.

However, for those who have put their trust in His completed work, the Messiah Yahshuah has taken upon Himself, the full judgement and punishment on the Cross, i.e. His propitiation.

“The Priest shall dip his finger in the blood, and sprinkle some of the blood seven times before Yahuah, before the veil of the sanctuary. The Priest shall put some of the blood on the horns of the altar of sweet incense before Yahuah, which is in the tent of meeting; and he shall pour out all the blood of the bull out at the base of the altar of burnt offering, which is at the door of the Tent of Meeting.” (Lev. 4:6, 7).

“Being in agony He prayed more earnestly. His sweat became like great drops of blood falling down on the ground.” (Luke 22:44). The surface tension of blood is greater than water (tears) and it produces a droplet far bigger than a teardrop. It may also be an idiom describing the great angst of prayer.

There is a very rare medical known as hematidrosis, where a person has elevated blood pressure causing tiny blood vessel near to the surface of the skin, particularly around the face, to burst.

Another very rare condition called hemolacria where a person actually cries tears. Both of these conditions are caused when a person is under extreme stress or distress, akin to ‘flight or fight syndrome’ (webmd.com).

Whatever the cause, there is no doubt about the utter anguish the Master Yahshauh is going through.

First sprinkling of blood!

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“When He rose up from His prayer, He came to the disciples, and found them sleeping because of grief” (Luke 22:45). After nights staying awake supporting the Master and following on from the seder, given the late hour, it is no surprising that the disciples drop off to sleep.

(e)  Betrayal:

 “Arise, let us be going. Behold, he who betrays me is at hand.” (Mark 14:42). “Yehudah then, having taken a detachment of soldiers and officers from the Chief Priests and the Pharisees, came there with lanterns, torches, and weapons.” (John 18:3). The Jewish authorities arrange for extra security that must be known to King Herod and Procurator Pilate, probably under the subterfuge of preventing a riot. The Temple guards are supported by a large contingent of Roman soldiers. This is called a cohort but this is a significant group of soldiers consisting of 760 infantry and 240 cavalry troopers along with a large number of auxiliaries. Nevertheless, it is still a considerable number of armed troops, sent out from the Fortress Antonia.

“Yahshuah therefore, knowing all the things that were happening to Him, went forth, and said to them, ‘Who are you looking for?’…They answered Him, ‘Yahshuah of Natzeret.’ When therefore He said to them, ‘I AM’ they went backward, and fell to the ground. If therefore you seek me, let these go their way,” (John 18:4-8). Yahshuah HaNatzeret is the common name by which the Master is known. However, when the Master refers to Himself in the covenantal name of הָיָה (#H1981 hi-yar), the power of His name is sufficient to cause them to fall down, “By myself have I sworn, the word is gone forth from my mouth in righteousness, and shall not return, that to me every knee shall bow, every tongue shall swear.” (Isa. 54:23). At the end of days, not everyone will want to acknowledge Yahshuah as `Elohiym, but there will be no free-choice in this matter.

“While He was still speaking, behold, Yehudah, one of the Twelve, came, and with him a great multitude with swords and clubs, from the Chief Priests and Elders of the people.” (Matt. 26:47).As it is the Shabbat, it is proscribed for Jews to carry swords (Orally but is not mentioned in the Torah) and so, the Temple guards are carrying clubs. The Roman authorities have no such qualms, as the Jewish authorities know full well.

“Now he who betrayed Him gave them a sign, saying, ‘Whoever I kiss, He is the one. Seize Him. Immediately he came to Yahshuah, and said, ‘Shalom, Rabbi!’ and kissed Him.” (Matt. 26:48, 49). Yehudah shows contempt towards the Master Yahshuah by initiating the greeting. It was customary for the superior to acknowledge the inferior by holding out a hand when meeting. The inferior would then kiss the hand, not the cheek (Bernard p. 585).

“Yahshuah said to him, ‘Friend, why are you here?’ Then they came and laid hands on Yahshuah, and took Him.” (Matt. 26:50).The Master Yahshuah sarcastically refers to Yehudah as khabra as he is no real friend of the Master (Wadge p. 580).

“Shim`on Kefa therefore, having a sword, drew it, and struck the High Priest’s servant, and cut off his right ear. The servant’s name was Melekh.” Yahshuah therefore said to Kefa, ‘Put the sword into its sheath. The cup which my Father has given me to drink, shall I not surely drink it?’” (John 18:10, 11). This shows, again, Kefa’s lack of fully understanding the course of events, even at this late time, “From that time, Yahshuah began to show His disciples that He must go to Yerushalayim and suffer many things from the Elders, Chief

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Priests, and Torah-teachers, and be killed, and the third day be raised up. Kefa took Him aside, and began to rebuke Him, saying, ‘Far be it from you, Master! This will never be done to you.’ But He turned and said to Kefa, ‘Get behind me’ haSatan! You are a stumbling-block to me, for you are not setting your mind on the things of `Eloah, but on the things of men.’” (Matt. 16:21-23).The ever-impetuous Kefa is the first to snap into action. Kefa does not have a sword, but a long knife, which he uses to strike Melekh. One stern rebuke of the Master Yahshuah can hear the This shows that the humbling of Kefa has yet to take effect.

“But Yahshuah answered, ‘Let me do this.’ and He touched his ear, and healed him.” (Luke 22:50). One can hear the softening tone of the Master in this final rebuke of His disciple.

“Yahshuah said to the Chief Priests, captains of the Temple, and Elders, who had come against Him, ‘Have you come out against me as you would to the leader of a rebellion, with swords and clubs? When I was with you in the Temple daily, you did not stretch out you hands against me. But this is your hour, the hour the power of darkness rules.’” (Luke 22:52, 53).The Jewish authorities do not come out to arrest the Master Yahshuah. Rather, those who are serving their masters have come to ensure that the right person is taken, and it is to them that the Master Yahshuah refers. Yehudah serving both his paymasters, the Temple authorities, and haSatan.

Ever since the Master Yahshuah entered in to the city, He has been openly on display, daily teaching in the Temple. The Lamb of Yahuah has presented Himself to all the people, yet in the day-light no spot or blemish on His character could be found.

“They all left Him, and fled. A certain young man followed Him, having a linen cloth thrown around himself, over his naked body. The young men grabbed him, but he left the linen cloth, and fled from them naked.” (Mark 14:50-52). The term ‘young man’ refers to someone between the ages of 15-25 years of age. This may well be John Mark, the writer of the second Good News Account. He describes himself in the third person, much as Yochanan does in his Account. The linen sindon cloth denotes wealth, and is commonly used for expensive burial shrouds, but wealthy men use it for a light outer cloak worn over their under-garments. To leave home with only a cloak on but no under-garments, shows the great haste of the departure, presumably when he hears the commotion of the authorities coming to arrest the Master. If this is so, then John Mark must live close to Gat-Sh`manim. Indeed, it may be that he or his family are close followers of the Master and owns the private garden with its oil press. Although the authorities try to arrest other followers of the Master, there is no pressing need to do so as they have arrested their quarry, the Master Yahshuah, so make little attempt of capturing the disciples.

(f) Before `Anan:

“So the detachment, the commanding officer, and the officers of the Yehudim, seized Yahshuah and bound Him, and led Him to Anan first, for he was father-in-law to Kayafa, who was High Priest that year.” (John 18:12, 13). Although he is not the High Priest in office, due to his exalted position and influence, he is considered as the major authority on religious matters. It may well be at his instigation, that the Master Yahshuah is arrested, and ultimately put to death.

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“They led Yahshuah away to the High Priest. All the Chief Priests, the Elders, and the Torah-teachers came together with Him.” (Mark 14:53). This is a carefully selected group of men, convened for such a purpose. These men form part of the Sanhedrin but conveniently without the Pharisees, some of which are followers of the Master Yahshuah.

This examination must be informal, and it is convened in order to ascertain what, if any, charges can be brought against the Master Yahshuah. If the verdict of this informal meeting is positive, then it is encumbrant upon the authorities to arrest, gather all evidence and test the veracity of the witnesses (Edersheim). This order of events is not followed by the Sanhedrin and it is contrary to their own practicesand Jewish Oral Law, that made it illegal on numerous accounts:

(fi) There is no legal basis for the Master Yahshuah’s arrest, because no one has presented a formal charge of any crime; He is simply taken. Moreover, those who go with Yehudah to have the Master Yahshuah arrested include the priests and elders, His judges (Luke 22:52), among whom were the ones who bribed Yehudah.

 (fii) The Master’s is subject to a secret preliminary examination at night (John 18:27). Jewish Oral Law permits only daylight proceedings. The indictment against the Master Yahshuah is illegal, because the judges themselves brought up the charge without any prior testimony by witnesses. The Sanhedrin is not allowed by the Oral Law to originate charges.

(fiii) The Sanhedrin illegally proceeds to hold its trial of the Master Yahshuah before sunrise so that no one would be available to testify on His behalf, “As they spoke to the people, the Priests and the captain of the Temple and the Sadducees came to them, They laid hands on them, and put them in custody until the next day, for it was now evening.” (Acts 4:1, 3). Even shortly after the Master Yahshuah’s trial, when arrested late in the day, Yochanan and Kefa are imprisoned until the following day.

(fiv) Even though Jewish Oral Law does not permit the trial of a capital offense to begin on the day before the Shabbat or an annual festival day, the Master Yahshuah is arrested and tried the day before the Shabbat, that also happened to be the first day of Khag Matzah (John 18:28).

(fv) The Master Yahshuah’s trial is concluded in one day, but the law in the Mishnah says, ‘If a sentence of death is to be pronounced, it [the criminal charge] cannot be concluded before the following day (Mishnah, Sanhedrin IV, 1). This is done to allow sufficient opportunity for any witnesses in support of the accused to present themselves. The Master Yahshuah’s trial was conducted in private and completed in less than nine hours.

 (fvi) Many false witnesses are called to testify against the Master Yahshuah (Mark 14:56), but their testimonies do not agree. Two false witnesses are brought against the Master with the accusation saying that He would destroy the Temple made with hands (Mark 14:58), but again their testimonies are not consistent. Nevertheless, He is condemned by the court on the charge of blasphemy. Two or three witnesses are needed (Deut. 17:6) and they have to agree on every detail. Anyone giving false evidence would receive the same punishment as a person on trial (Exod. 20:16; Deut. 19:15-19).

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(fvii) He is further condemned on His own testimony (Mark 14:60-64). However, according to Jewish Oral Law, a person could not be condemned by their own testimony.

(fviii) The merits of the Master Yahshuah’s defence are not considered. The High Priest does not “then shall you inquire, and make search, and ask diligently…” (Deut.13:14a) to see whether the Master Yahshuah’s statement is blasphemous. The Law expounded in the Mishnah says, ‘The judges shall weigh the matter in sincerity of their conscience’ (Sanhedrin IV, 5). Instead, the court pronounces the sentence instantly and unanimously.

(fix) Those who would have voted against condemnation and may have even spoken in His defence, are not at the trial. Yoseph of Ramatayim and Nakdimon are members of the Sanhedrin, yet they are not here (Luke 23:50-51; John 3:1). The Master Yahshuah’s opponents have made sure that only those who hate Him, His ministry, His popularity or for political and financial expediency, are present.

(fx) The sentence is pronounced in a place forbidden by law. The trial took place at the High Priest’s house (Luke 22:54), and according to the law, a death sentence could be pronounced only in the court’s appointed place. Only in a place ‘in the vicinity of the altar’ i.e. the Lishkat Parhedrin (Hall of the Sanhedrin) or Lishkhat Ha-Gazit (Hall of the Hewn Stones) is where a trial for a capital offence is to be held (JewishEncyclopedia.com).

(fxi) Most of the judges are not legally qualified to try the Master Yahshuah because most are His accusers. In such cases, Jewish Oral Law requires these judges to disqualify themselves in order to ensure that the accused is tried by impartial judges (BibleResearch.org)

(fxii) Not only are the Jewish authorities legally incapable, but by the Master’s previous teachings, they are not competent to do so (see Authority above).

(fxiii) The court illegally switches the charges from blasphemy to treason when the case goes before Pilate. The Master Yahshuah’s opponents want Him killed but they did not want to do it themselves. Therefore, they charge Him with treason (Luke 23:2), a crime against Rome, so the Romans would be responsible for His death. No evidence of treason was ever presented, and Pilate determined that the Master Yahshuah is not guilty of treason (Luke 23:13-15; John 19:6).

The death penalty is proscribed in Torah but has the requirement that the accusers must cast the first stone, “The hand of the witnesses shall be first on him to put him to death, and afterward the hand of all the people. So, you shall put away the evil from the midst of you.” (Deut. 17:7); “Yahshuah, standing up, saw her and said, ‘Woman, where are your accusers? Did no one condemn you?’” (John 8:10). It is essential that the stoning to be carried out without the camp or city, “They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Sha`ul.” (Acts 8:7). However, in this trial, no two persons can be found to agree in their testimonies, let alone of such integrity to cast the first stone. It is noted that Yehudah is not called as a witness.

“But He stayed quiet, and answered nothing. Again, the High Priest asked Him, ‘Are you the Messiah, the Son of the Blessed?’ Yahshuah said, ‘I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.’ ‘You have heard the blasphemy! What do you think?’ They all condemned Him to be worthy of death.” (Mark 14:61-64). Even though a person cannot testify against themselves, the informal court is only too eager to pronounce the guilty verdict.

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However, let us take a look from `Anan’s point of view. The following are all blasphemous statements, any one of which would have been considered as punishable by death:

(i)  I AM – “`Elohiym said to Moshe, ‘I AM WHO I AM,’ and He said, ‘You shall tell the children of Yisra`el this: ‘I AM has sent me to you.’” (Exod. 3:14). This is the title that `Elohiym revealed to Moshe.

(ii) Son of Man– “`Elohiym is not a man, that He should lie, Neither the Son of Man, that He should repent: Has He said, and will He not do it? Or has He spoken, and will He not make it good?” (Num. 23:19). The parallelism here equates `Elohiym with the Son of Man.

(iii) Sitting at the right hand of Power – “The right hand of Yahuah is exalted! The right hand of Yahuah does valiantly!” (Psa. 118:16). This is synonymous with Yahuah Himself.

(iv) Coming with the clouds of the sky – “Bless Yahuah, my soul. Yahuah, my `Elohiym, you are very great. You are clothed with honour and majesty…He lays the beams of His chambers in the waters. He makes the clouds His chariot. He walks on the wings of the wind.” (Psa. 104:1, 3).

Is it little wonder that a zealous High Priest would condemn the anyone who spoke this way? Yet, the Master Yahshuah was not just anyone: He was who He said He was: `Elohiym. How much was said in so small a number of words!

“Some began to spit on Him, and to cover His face, and to beat Him with fists, and to tell Him, ‘Prophesy!’ The officers struck Him with the palms of their hands.” (Mark 14:65). It is a vile act to spit into a person’s face, but there is no worse insult than to spit into a rabbi’s face. Nevertheless, “I gave my back to the strikers, and my cheeks to those who plucked off the hair; I did not hide my face from shame and spitting. Behold, Yahuha `Elohiym will help me; who is he who shall condemn me? Behold, all they shall wax old as a garment, the moth shall eat them up.” (Isa. 50:6, 9). The Master Yahshuah does not resist His tormentors, “He was oppressed, yet when He was afflicted, He did not open His mouth; as a lamb that is led to the slaughter, and as a sheep that before its shearers is mute, so He did not open His mouth.” (Isa. 53:7).

Although none of the Good News Narratives mention the pulling out of His beard, it would be strange that so much of the prophesy was fulfilled but not this part. It is the plucking out of the hairs on His face that constitutes a most serious mocking of the Master Yahshuah’s manhood.

Second sprinkling of blood!

“Shim`on Kefa followed Yahshuah, as did another disciple. Now that disciple was known to the High Priest, and entered in with Yahshuah into the court of the High Priest” (John 18:15). The unnamed disciple may be Yochanan himself, as he often refers to himself in the third person and has family connections to the priesthood through his mother’s side.  However, this is unlikely in that the Sanhedrin does not want any person capable of supporting the Master Yahshuah. However, Yehudah Ish-K`riot follows the Master Yahshuah after His arrest and is privy to the Sanhedrin’s verdict. He is accepted by the High Priest because of his critical role in the Master Yahshuah’s arrest. The reluctance of Yochanan to speak the name of Yehudah may well be due to this betrayal.

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“But he began to curse, and to swear, ‘I do not know this man of whom you speak!’ The cock crowed the second time. Kefa remembered the word, how that Yahshuah said to him, ‘Before the cock crows twice, you will deny me three times.” When he thought about that, he wept.” (Mark 14:71, 72). Now, in his brokenness, the Risen Messiah can and does use Kefa, “But Kefa, standing up with the eleven, lifted up his voice, and spoke out to them…” (Acts 2:14a).

(xiii) Day of 14^th. Day

The timing of the events of the 14^th. Day is to be used only as a guidance to the sequence of events and to the rapidity of the decisions taken by the various people and groups involved.

(a) Before Kayafa (06:00 – 06:30):

“As soon as it was day, the assembly of the Elders of the people was gathered together, both Chief Priests and the Torah-teachers, and they led Him away into their council,” (Luke 22:66). As soon as it is declared day, the Master Yahshuah is taken to the formal trial. The suggested shortness of the formal trial is indicative of the true nature of the previous informal trial. This court is convened only to legitimise the trial and verdict passed in `Anan’s house.

A large part of the court are the Sadducees, whose interpretation of Torah is very different to that of the Master Yahshuah: denying resurrection and more reliant upon the Oral Law and its traditions. They are also the party most jealous of their political power, yet have to acquiesce the power of capital punishment to a foreign power. If by condemning the Master Yahshuah to death and their verdict having to be ratified by the Roman Procurator, the Sadducees can shift the blame of the Master Yahshuah’s death unto the Roman authorities. At this critical time of the year and the rise in the Messianic expectations, this can be a spark to ignite a rebellion against Rome.

In order to bring this about, the court has the Master Yahshuah transferred to the Rome Procurator, Pontious Pilate.

(b) Before Pilate – first interrogation – (06:30 – 07:00):

“They led Yahshuah therefore from Kayafa into the Praetorium. It was early, and they themselves did not enter into the Praetorium, that they might not be defiled, but might eat the Pesakh. Pilate therefore went out to them, and said, ‘What accusation do you bring against this man?’ They answered him, ‘If this man was not an evildoer, we would not have delivered Him up to you.’” (John 18:28-30). The Praetorium is the praetor’s or army commander’s tent in the Roman camp. This is the headquarters of Pilate and the seat of his administration and is traditionally known to be in the Fortress of Antonia, where the Roman soldiers are bivouacked. This cohort consists of a tenth of a legion or approximately six hundred.

The Procurator has his permanent residence was at Caesarea. However, the Praetorium is his official residency when he is in Yerushalyaim (Lightfoot p. 307). His attendance in the city at this time is probably due to the growing Messianic tension during Pesakh.

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Now that the Jewish court has an official verdict, they took the Master Yahshuah to the Roman authorities for ratification, expecting Pilate to simply rubber-stamp their decision. Throughout his interrogation of the Master Yahshuah, one can hear the disgust in Pilate’s words. It mattered little to Rome if a trouble-causer was executed in some distant land. However, Pilate must be aware of what the Jewish authorities are accusing the Master Yahshuah, as he must have agreed to send out some soldiers to help in His arrest. Nevertheless, Pilate asks for the evidence of the claims made against the Master Yahshuah, but no such evidence of any crime, whether of broken Jewish Laws, much less, Rome occupation laws, is produced. Pilate is politically astute, and knows that these are trumped-up charges. He is charged by Rome to keep the peace and so, is looking to release the Master, if no evidence is produced.

Not only according to the lack of evidence brought before him by the Jewish authorities, but by his own informers, it is evident that the Master Yahshuah is innocent. Insurrection and rebellion are the most serious of threats to the governance of the Roman Empire, and every Roman administration throughout the Empire, encourages, pays or coerces a system of informers and collaborators, constantly reporting back on every slight situation that can lead to trouble. This is more evident during periods of heightened tension (Gould p. 254).  Pilate is no different and receives negative reports from one such system, but he is kept well informed upon the rise of a popular, itinerant Rabbi that many people are calling a Messiah or a king. If there is any credence to the accusations, Pilate would have already dealt with the situation.

“Pilate therefore said to them, ‘Take Him yourselves, and judge Him according to your law.’ Therefore, the Yehudim said to him, ‘It is not lawful for us to put anyone to death, that the word of Yahshuah might be fulfilled, which He spoke, signifying by what kind of death He should die.” (John 18:31, 32). In Pilate’s eyes, no charge is answerable and so wants to hand the Master back to the Jewish authorities, but they are insistent upon His death.

Although the Sanhedrin has no power to carry out capital punishment, it is instrumental in the whole affair. The murder of Stephen (Acts 7:59), shows that the Sanhedrin can put aside both religious and civil laws to further its agenda. Thus, along with the execution by the Roman authorities, the Master is put to death by the Jews and the Gentiles.

While this interrogation is taking place, “Then Yehudah, who betrayed Him, when he saw that Yahshuah was condemned, felt remorse, and brought back the thirty pieces of silver to the Chief Priests and Elders, saying, ‘I have sinned in that I betrayed innocent blood.’ But they said, ‘What is that to us? You see to it.’ He threw down the pieces of silver in the sanctuary, and departed. He went away and hanged himself.” (Matt. 27:3-5).Wadge states that the Aramaic name Yehudah means to make confession to Yah, and this is exactly what he does: confessing that he has caused innocent blood to be shed. Ish-k`riot means the man from K`riot. This is from the same root as the fatal illness, iscara, that tradition claims befell the spies that came back in the wilderness, calling evil, good and good, evil, “I will strike them with the pestilence and disinherit them, and I will make of you a nation greater and mightier than they.” (Num. 14:12). What Yahuah `Elohiym was to bring upon all the congregation of Yisra`el, because of Moshe’s intercession, came only upon the spies. “Woe to those who draw iniquity with cords of falsehood, And wickedness as with cart rope; Woe to those who call evil good, and good evil…” (Isa. 5:18, 20a). The symptoms of this deadly disease are that the suffer feels like they are choking to death and the body swells, prophesising the demise of Yehudah Ish-K`riot, “Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out.” (Acts 1:18).

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“Then that which was spoken through the prophet was fulfilled, saying, ‘They took the thirty pieces of silver, The price of Him upon whom a price had been set, Whom some of the children of Yisra`el priced, And they gave them for the potter’s field, As Yahuah commanded me.’” (Matt. 27:9, 10). Many translations of this passage incorrectly accredit this quote to Yirmeyahu, but the Aramaic simply refers to the prophet. “I said to them, ‘If you think it best, give me my wages; and if not, keep them.’ So they weighed for my wages thirty pieces of silver. Yahuah said to me, ‘Throw it to the potter, the handsome price that I was valued at by them!’ I took the thirty pieces of silver, and threw them to the potter, in the house of Yahuah.” (Zech. 11:12, 13).

“They began to accuse Him, saying, ‘We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that He Himself is the Messiah, a King.’” (Luke 23:2).  Pilate is only interested in those areas that concern the security of the Roman governance. There are three capital offences claimed here by the Sanhedrin: seditious agitation, forbidding tribute to Caesar and assuming the title of King (Plummer). Of the three charges, the first two rest upon the claim of the third, as King. There is no report received by Pilate confirming the first two charges, so whether out of official concern or personal curiosity, Pilate questions this claim.

In all the Good News Accounts, the charge that the Master Yahshuah claims to be a king is addressed by Pilate, and is his most obvious concern. Therefore, he asks the Master Yahshuah whether this is true. Luke tells of the Jewish authorities complaining to Pilate, “But they insisted, saying, ‘He stirs up the people, teaching throughout all Yehudah, beginning from the Galil even to this place.’ But when Pilate heard Galil mentioned, he asked if the man was a Gelili. When he found out that He was in Herod’s jurisdiction, he sent Him to Herod, who was also in Yerushalayim during those days.” (Luke 23:5-7). This then produces an opportunity to pass the whole business back over to the Jews.

(c) Before Herod (07:00 – 07:30):

“Now when Herod saw Yahshuah, he was exceedingly glad, for he had wanted to see Him for a long time, because he had heard many things about Him. He hoped to see some miracle done by Him.” (Luke 23:8).Herod is primarily concerned that the Master Yahshuah is not Yochanan HaMatbil returned from the grave, “At that time, Herod the Tetrarch heard the report concerning Yahshuah, and said to his servants, ‘This is Yochanan the Immerser. He is risen from the dead. That is why these powers work in Him.’” (Matt. 14:1, 2). The details in the account before Herod is obviously the testimony of an eye witness.

“and Yochanah, the wife of Khuza, Herod’s Steward, Shoshanah; and many others; who ministered to them from their possessions.” (Luke 8:3).Yochanah has been a close follower of the Master Yahshuah from early in His ministry. As Herod’s Steward, Khuza is constantly by his side and so is able to relay all that took place at this interrogation.

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“Herod and Pilate became friends with each other that very day, for before that they were enemies with each other.” (Luke 23:12). These two leaders have a common distaste for the Jewish religious leaders, for it is they that are stirring up trouble against the authority of Ceasar and his puppet-king, Herod.

(d) Before Pilate – second interrogation – (07:30 – 08:00):

“Pilate called together the Chief Priests and the rulers and the people, and said to them, ‘You brought this man to me as one that perverts the people, and see, I have examined Him before you, and found no basis for a charge against this man concerning those things of which you accuse Him. Neither has Herod, for I sent you to Him, and see, nothing worthy of death has been done by Him.’” (Luke 23:13-15). Both civil authorities examine the Master Yahshuah and find that there is no proof of any subversive activity, “For he perceived that for envy the Chief Priests had delivered Him up.” (Mark 15:10).

 “They said to Him, ‘Caesar’s.’ Then He said to them, ‘Give, therefore to Caesar’s the things that are Caesar’s, and to `Eloah the things that are `Eloah’s’” (Matt. 22:21). On the contrary, when the Jewish authorities tested the Master Yahshuah upon a question of Torah, He taught the necessity of paying taxes to Rome.

The Master Yahshuah knows full well who has set up the Roman occupation, as Yahuah has done in the past, “Yahuah, how long will I cry, and you will not hear? I cry out to you ‘Violence!’ and will you not save? Why do you show me iniquity, and look at perversity? For destruction and violence are before me. There is strife, and contention rises up. Therefore, the law is paralyzed, and justice never goes forth; for the wicked surround the righteous; therefore, justice goes forth perverted. For, behold, I raise up the Chaldeans, that bitter and hasty nation, that march through the breadth of the earth, to possess dwelling places that are not theirs.” (Hab. 1:2-6). The prophet Havakkuk foresaw a time when the people of Yisra`el will be punished because of the sins of their leadership. This prophecy came about both in the subjugation of Yisra`el under the Chaldeans and now under the Romans. “Yahshuah answered, ‘My Kingdom is not of this world. If my Kingdom was of this world, then my servants would fight that I would not be delivered to the Jews. Now, my Kingdom is not from here.’” (John 18:36).

Finding no cause to put the Master Yahshuah to death, Pilate declares, “Therefore, what I will do is to have Him flogged and release Him.” (Luke 23:16). Pilate returns to the Sanhedrin with his decision but they are incensed and cry out for another to be set free. Seeing that a crowd has now gathered he appeals to them. “Now at the feast the Governor was accustomed to release to the multitude one prisoner, whom they desired. They had then a notable prisoner, called Yahshuah Bar-Abba. When therefore they were gathered together, Pilate said to them, ‘Whom do you want me to release to you? Bar-Abba, or Yahshuah, who is called the Messiah?’” (Matt. 27:15-17). There is great irony in this scene because Bar-Abba is Aramaic for Son of the Father. Now this term ‘son’, is not necessarily referring to an issue of a man, but rather it reflects so closely to another person that the son takes on the very characteristics and is an exact copy of the father. This relationship can best be seen in that of a rabbi and his close pupils or disciples. “Yahshuah said to him, ‘Have I been with you such a long time, and do you not know me, Pilipos? He who has seen me has seen the Father. How do you say, ‘Show me the Father?’” (John 14:9).  The people have a choice to make: one who brings death or the One who brings life?; one who brings rebellion or the One who brings reconciliation?; Yahshuah Bar-Abba or Yahshuah Bar-Abba?

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“So, Pilate then took Yahshuah, and had Him flogged.” (John 19:1). This is the first scourging whereby Pilate wants to demonstrate that he has considered the charges brought against the Master Yahshuah. This is a whipping prior to release, not prior to crucifixion that is much more savage. It is a means of chastisement that warns the Master Yahshuah that He can no longer carry on His claims. This reflects Pilate’s desire to accept the Master Yahshuah’s release, “For he perceived that for envy the Chief Priests had delivered Him up. But the Chief Priests stirred up the multitude, that he should release Bar-Abba to them instead.” (Mark 15:10, 11). Pilate is fully aware of the politics in play and after all the Jewish authorities’ false accusations, Pilate argues that no fault can be found in the Master Yahshuah.

Third sprinkling of blood!

“My enemies speak evil against me: ‘When will He die, and His name perish?’ If he comes to see me, he speaks falsehood. His heart gathers iniquity to itself. When he goes abroad, he tells it. All who hate me whisper together against me. They imagine the worst for me.” (Psa. 41:6-8 (5-7)). Throughout His ministry, the Master Yahshuah is plagued by the Jewish authorities that overtly seek His advice but covertly conspire to have Him killed (Davis quoting Rashi p. 111). In this prophetic passage, Dawid foretells of the lies brought against the Master Yahshuah, not only for Him to die, but that His name, and thus His ministry, teachings and followers all scatter and fade away to nothing. The Torah-teacher, Gamli`el, would later express this openly when he cautioned the Sanhedrin, “For before these days Todah rose up, making himself out to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to nothing…Now I tell you, withdraw from these men, and leave them alone. For if this counsel or this work is of men, it will be overthrown. But if it is of `Eloah, you will not be able to overthrow it, and you would be found even to be fighting against `Eloah!” (Acts 5:36-39). By their own words, and history proves if nothing else does, that the Master Yahshuah is sent from `Eloah.

“While he was sitting on the judgment seat, his wife sent to him, saying, ‘Have nothing to do with that righteous man, for I have suffered many things this day in a dream because of Him.’” (Matt. 27:19).To add to the political pressure being brought to bear from the Sanhedrin, domestic pressure comes from Pilate’s wife. After all the arguments have been delivered, and no rebuttal is offered by the Master Yahshuah, Pilate sits down upon an improvised, mobile, mosaic platform. The actual Judgement Seat (the Pavement – Aramaic Gabata) would have been inside the Praetorium, but so as the Jewish authorities and the crowd could witness his final verdict, he has this platform and seat brought out.

“…He said to the Yehudim, ‘Behold, your King!’” (John 19:14b). This sarcastic remark is aimed at the Jewish authorities and the people, not at the Master Yahshuah.

“They cried out, ‘Away with Him! Away with Him! Crucify Him!’ Pilate said to them, ‘Shall I crucify your King?’ The Chief Priests answered, ‘We have no king but Caesar!’” (John 19:15). To say that they have no king is contrary to the Tanakh, “When you saw that Nachash the king of the children of `Ammon came against you, you said to me, ‘No, but a king shall reign over us’; when Yahuah your `Elohiym was your King.” (1 Sam. 12:12). It is

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Yahuah’s plan that there shall be no king other than Himself, reigning over His people Yisra`el. However, they rejected Yahuah in order to be as the other nations, with dire consequences throughout their history. Yet here again, the people reject their King, “Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects Him who sent me.” (Luke 10:16).

In another sense, it is also true that these Jewish authorities are ruled over by Caesar, “…‘Bring me a denarius, that I may see it.’ They brought it. He said to them, ‘Whose is this image and inscription?’ They said to Him, ‘Caesar’s.’ Yahshuah answered them, ‘Render to Caesar the things that are Caesar’s and to `Eloah the things that are `Eloah’s.’ They marvelled greatly at Him.” (Mark 12:15b-17); “‘No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You are not able to serve `Eloah and mammon.’ The Pharisees, who were lovers of money, also heard all these things, and they scoffed at Him.” (Luke 16:13, 14);for, “A root for all kinds of evils is the love of money…” (1 Tim. 6:10a). Money is the only king the Jewish authorities recognise. They collaborate with Caesar in order to retain their precious positions of power, and thus wealth.

“Pilate said to them, ‘What then shall I do to Yahshuah, who is called the Messiah?’ They all said to him, ‘Let Him be crucified!’ But the governor said, ‘Why? What evil has He done?’ But they cried out exceedingly, saying, ‘Let Him be crucified!’ So, when Pilate saw that nothing was being gained, but rather that a disturbance was starting, he took water, and washed his hands before the multitude, saying, ‘I am innocent of the blood of this righteous person. You see to it.’ All the people answered, ‘May His blood be on us, and on our children!’” (Matt. 27:22-25). Therefore, the main reason for the verdict of death is political expediency. Pilate knows that he is condemning an innocent man to death and his hand washing signifies his reluctance, if not his repentance. On the other hand, the Jewish authorities also know that they are condemning an innocent man to death, but in their arrogance calls down a curse upon themselves and their children: fulfilled at the sacking of Yerushalayim in 70 C.E.

“But the Chief Priests stirred up the multitude, that he should release Bar-Abba to them instead.” (Mark 15:11). The crowd is all too easily roused in favour of Bar-Abba. The great Pesakh hope in the Messiah of Yahuah, Son of Dawid, to overthrow the military might of Rome is dashed and the people turn to a known revolutionist in Bar-Abba.

“Pilate, wishing to please the multitude, released Bar-Abba to them, and handed over Yahshuah, when he had flogged Him, to be crucified.” (Mark 15:15). After being stripped naked, the Master Yahshuah is then flogged a second time. “He was despised, and rejected by men; a man of suffering, and acquainted with disease: and as one from whom men hide their face He was despised; and we did not respect Him. Surely, He has borne our sickness, and carried our suffering; yet we considered Him plagued, struck by `Elohiym, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities the chastisement of our shalom was on Him; and with His stripe we are healed.” (Isa. 53:3-5). Under Roman jurisprudence, it is forbidden to carry out the sentence of capital punishment in less than two days of the verdict being passed. Stripe is in the singular, referring to this one complete ordeal.

Fourth sprinkling of blood!

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“For Him who knew no sin He made to be the sin offering on our behalf; so that in Him we might become the righteousness of `Eloah.” (2 Cor. 5:21). It is well attested that the major aspect of the Crucifixion of the Master Yahshuah, is His sacrifice, “The next day, he saw Yahshuah coming to him, and said, ‘Behold, the Lamb of `Eloah, who takes away the sin of the world!’” (John 1:20). However, it is not only the Lamb that can be offered up as a sin offering, “But if he cannot afford two turtledoves, or two young pigeons, then he shall bring his offering for that in which he has sinned, the tenth part of an efah of fine flour for a sin offering. He shall put no oil on it, neither shall he put any frankincense on it, for it is a sin offering.” (Lev. 5:11). No oil or frankincense was mixed with the flour as the sin offering is not a sweet savour offering (Jukes p. 133). Fine flour is also offered up as a sin offering on behalf of the very poorest of the people. This flour has been ground first as normal flour between coarse stones, then twice-ground using a finer stone. The two floggings are the anti-type of this sin offering. The Master Yahshuah is first scourged prior to sentencing in order to appease the Jewish authorities, prior to releasing Him. When this fails, the Master Yahshuah is scourged a second time, prior to crucifixion.

חַבּוּרָה #H2250 kha-boo-rar stripe, blueness, bruise, wound all are indicative of body of the Master that is laid bare and bleeds for our healing. So vicious is the scourging, Psalm 22, His body satisfies, “I can count all of my bones. They look and stare at me.” (Psa. 22:15(14)). Usually, this verse describes the thin almost emaciated body of the Master Yahshuah depicted in Renaissance paintings (Davis quoting Radak p. 53). However, after scourging, it is more likely that the plumbatae have ripped away the flesh exposing bone, especially the rib-cage.

“The soldiers led Him away within the court, which is the Praetorium; and they called together the whole cohort. They clothed Him with purple, and weaving a crown of thorns, they put it on Him. They began to salute Him, ‘Hail, King of the Yehudim!’ They struck His head with a reed, and spat on Him, and bowing their knees, did homage to Him. When they had mocked Him, they took the purple off of Him, and put His own garments on Him. They led Him out to crucify Him.” (Mark 15:16-20). The Master Yahshuah is handed over to the Tribune or cohort commander and is temporarily clothed in purple garments to add to the pantomime of the obeyance to the King.

The irony of this scene cannot be missed. Yahuah `Elohiym said to Adam, “Thorns also and thistles will it bring forth to you; and you will eat the herb of the field. By the sweat of your face will you eat bread until you return to the ground, for out of it you were taken. For you are dust, and to dust you shall return.” (Gen. 3:18, 19). As a direct result of Adam’s sin, Yahuah caused thorns to spring forth. Likewise, as a direct result of Adam’s (Man’s) sin, thorns are required as part of the redemption of Man and Creation.

The crown comprises of needle-like thorns about two inches long, probably from the Euphorbia milii (Crown of Thorns) bush. This strong but very flexible thorn could be easily plaited into a skull cap, rather than the circlet of Renaissance origin (Hermeneutics Stack Exchange). This thorn has a poisonous sap, that leaks out of the broken stems. When this crown is pushed onto the head, the thorns are pressed into the major cranial nerves leading to deep intercranial, face and neck pain. Further agonising pain is experienced, with any slight further pressure increasing the torment. Nevertheless, “He was oppressed, yet when He was afflicted, He did not open His mouth; as a lamb that is led to the slaughter, and as a sheep that before its shearers is mute, so He did not open His mouth.” (Isa. 53:7).

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Fifth sprinkling of blood!

 (e) To Gulgolta (08:00 – 09:00):

“Pilate wrote a titlus also, and put it on the cross. There was written, ‘YAHSHUAH HANETZARIM V`MELECH HAYEHUDIM.” (John 19:19). Upon the white titulus there is written His name and indictment.

“The Chief Priests of the Yehudim, therefore, said to Pilate, ‘Do not write, ‘The King of the Yehudim,’ but, ‘He said, I am King of the Yehudim.’” (John 19:21). No wonder that the Chief Priests are so upset! If the titulus is written in small letters except for the first letter of each Hebrew word, the titulus would show four clear letters: YHVH. Pilate adamantly refuses to change the wording.

“He went out, bearing His cross, to the place called ‘The Place of a Skull,’ which is called in Hebrew, ‘Gulgolta,’” (John 19:17). Even in His weaken state, the Master Yahshuah is made to carry His patibulum. For further details as to where the Crucifixion took place, see below. As the macabre procession winds its way through the streets of the city, it is led by the herald who blasts his horn and shouts out the name of the cruciarius, the charge and punishment. It is probable that such an exclamation is declared, ‘Behold Yahshuah of Nazareth, King of the Jews, to be crucified!’

“They compelled one passing by, coming from the country, Shim`on of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear His cross.” (Mark 15:21). As this is one of the three proscribed Feasts, there are many people gathered into Yerushalayim. Shim`on is farmer from modern day Libya. The reference to Alexander and Rufus in this description must have relevance to Believers. “They brought Alexander out of the multitude, the Yehudim putting him forward. Alexander beckoned with his hand, and would have made a defence to the people.” (Acts 19:33); “Alexander, the coppersmith, did much evil to me. Master Yahshuah will repay him according to his works,” (2 Tim. 4:14). Alexander was originally a witness and apologist but later turned upon Sha`ul (Henry p. 2366).

“Greet Rufus, the chosen in the Master Yahshuah, and his mother and mine.” (Rom. 16:13). Sha`ul calls Rufus’ mother and Shim`on’s wife, his spiritual mother (Henry p. 2242). “Timothy, my fellow worker, greets you, as do Lucius, Jason, and Sosipater, my kinsman. (Rom. 16:21); “Now in the assembly that was at Antioch there were some prophets and teachers: Bar-Nabba, Shim`on who was called Niger, Lucius of Cyrene, Menachem the foster-brother of Herod the tetrarch, and Sha`ul.” (Acts 13:1). Although Shim`on is a common name, Shim`on of Cyrene was to become well known in the extended brotherhood of Believers. If he is the same as that was later to be known as Shim`on the Black because of the colour of his skin, it would make sense that he stood out from the crowd and was thus selected to carry the pantibulum.  Therefore, this was the first step for the African Jew to becoming a renowned Believer and prophet.

Could Menachem have witnessed the interrogation of the Master Yahshuah by his brother-in-law Herod?

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Cyrenians are noted in the first Shavu`ot after the Crucifixion (Acts 2:10) and are members of the Synagogue of the Freed Slaves (Acts 6:10) being amongst the first non-Yisra`eli witnesses of the Messiah. This may be as a result of the witnessing of Shim`on upon his return home.

“Whoever compels you to go one mile, go with him two.” (Matt. 5:41).It was part of Roman occupation that any Roman official could command a person to act as a porter and to carry a load for a distance of a statutory mile. Once so ordered, Shim`on had an obligation under penalty of corporal punishment, to carry the pantibulum.

ἀγγαρεύουσιν #G28e an-gar-u-ou-sin they compelled, pressed as with a courier, transliterated from the Hebrew הָגָר #H1904 ha-gar – to take flight. This contradicts the theory that Shim`on is known and probably a follower of the Master Yahshuah ((2)Brown p. 914). Although it is against Roman practice that the cruciarius should be assisted in carrying the cross, due to the Master Yahshuah’s weakened state after flogging and wearing the thorn crown, the centurion does not want the condemned to die before the crucifixion. If such is to happen, the centurion would have to order one of the four guards to take His place for allowing the death to happen.

“Abraham took the wood of the burnt offering and laid it on Yitzchak his son. He took in his hand the fire and the knife. They both went together.” (Gen. 22:6). For the Akedah, or the Binding, the son, Yitzchak, was a type of the Master Yahshuah, carrying the wood for his own sacrifice.

“For dogs have surrounded me. A company of evil-doers have enclosed me. They pierced my hands and my feet.” (Psa. 22: 17(16)). Romans were considered as an unclean people as dogs were considered as unclean animals and it was Roman soldiers that still kept guard around the Master Yahshuah.

“A great multitude of the people followed Him, including women who also mourned and lamented Him. But Yahshuah, turning to them, said, ‘Daughters of Yerushalayim, do not cry for me, but weep for yourselves and your children. For behold, the days are coming in which they will say, ‘Blessed are the barren, the wombs that never bore, and the breasts that never nursed.’ Then they will begin to tell the mountains, ‘Fall on us!’ and to the hills, ‘Cover us.’ For if they do these things in the green tree, what will be done in the dry?” (Luke 23:27-31).  Here, the Master Yahshuah addresses the local women of Yerushalayim who were close to the road when He passed by. The Master Yahshuah congratulates the childless woman, contrary to tradition, where children are to be considered a blessing. Even more so, a barren woman is despised by the culture as shown by the attitude shown towards Sarah (Gen. 16:14), Rachel (Gen. 30:2) and Hannah (1 Sam. 1:6).

He quotes the prophet Hoshea, “…They will tell the mountains, ‘Cover us!’ and the hills ‘Fall on us!’ You have ploughed wickedness. You have reaped iniquity. You have eaten the fruit of lies, For you trusted in your way, in the multitude of your mighty men…The mother was dashed in pieces with her children. Thus it shall be done to you in Beit-`El because of your great wickedness, at dawn the king of Yisra`el will be utterly cut off.” (Hos. 10:8b-15). By quoting part of the passage, the Master Yahshuah brings to mind the complete passage. In doing so, He prophesises as to His imminent death and the resultant coming destruction of the House of `El, the Temple, what will happen to mothers and their children and to whom will be responsible for the catastrophe; the Chief Priests, the Sanhedrin and those citizens who called for His crucifixion.

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The reference to the green and dry trees suggest that the Master Yahshuah is saying, ‘If the authorities will do this to One who is innocent of any crime, what will they do to you who are deserving of punishment?’

The Master Yahshuah had previously forewarned the inhabitants of Yerushalayim of this coming disaster, “But when you see Yerushalayim surrounded by armies, then know that its desolation is at hand. Then let those who are in Yehudah flee to the mountains. Let those who are in the midst of her depart. Let those who are in the country not enter therein…Woe to those who are pregnant and to those who nurse infants in those days! For there will be great distress in the land, and wrath to this people. They will fall by the edge of the sword, and will be led captive into all the nations. Yerushalayim will be trampled down by the Goyim, until the times of the Goyim are fulfilled.” (Luke 21:20-24).This would take place during the siege by Titus before the fall and sacking of Yerushalayim in 70 C.E.

“When they came to the place that is called The Skull, they crucified Him there with the criminals, one on the right and the other on the left.” (Luke 23:32). This is in fulfilment of the prophecy, “Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong; because He poured out His soul to death, and was numbered with the transgressors: yet He bore the sin of many, and made intercession for the transgressors.” (Isa. 53:12). It is to this passage that the Master Yahshuah alluded during the Last Seder, “For I tell you that this which is written must still be fulfilled in me: ‘He was counted with the transgressors.’ For that which concerns me has an end.” (Luke 22:37).

During His dying moments, the Master Yahshuah intercedes on behalf of Dismas, the repentant criminal. Even now, the Messiah intercedes on behalf of all sinners who turn to Him in repentance and seek the salvation of Yahuah, “My little children, I write these things to you so that you may not sin. If anyone sins, we have an Advocate with the Father, Yahshuah the Messiah, the righteous.” (1 John 2:1).

 (f) Crucifixion (09:00 – 12:00):

At the site of the execution, Shim`on drops the pantibulum and soldiers drive the iron spikes through the pantibulum into the stipes. The Master Yahshuah is pushed to the ground and both of His hands and His feet are impaled through with the same sought of iron spikes and so is the Master Yahshuah attached to the Cross. The Cross is then hoisted vertically and dropped into the socket into which wedges are driven so as to prevent the Cross from falling over and ending life prematurely.

The time: 09:00

“When they had nailed Him to the cross, they divided His clothing among them, casting lots,” (Matt. 27:35). “For dogs have surrounded me. A company of evil-doers have enclosed me. They pierced my hands and my feet.” (Psa. 22:17(16)). Romans are considered as an unclean people as dogs are considered as unclean animals and it was the unclean soldiers that nail the Master Yahshuah to the Cross.

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Sixth sprinkling of blood!

“Then the soldiers, when they had crucified Yahshuah, took His garments and made four parts, to every soldier a part; and also the coat. Now the coat was without seam, woven from the top throughout. Then they said to one another, ‘Let us not tear it, but cast lots for it to decide whose it will be,’ that the Scripture might be fulfilled, which says, ‘They parted my garments among them. For my cloak they cast lots.’ Therefore, the soldiers did these things.” (John 19:23, 24). This is one of the perks for being on the execution detail. However, as the Master Yahshuah’s outer robe was woven seamless, this is of high value and should not be damaged. The Scripture in question is, “They divide my garments among them. They cast lots for my clothing.” (Psa. 22:19(18)).

“With Him they crucified two robbers; one on His right hand, and one on His left. The Scripture was fulfilled, which says, ‘He was numbered with transgressors.’” (Mark 15:27, 28 cf Isa. 53:12). One of the criminals is amongst the people who mock the dying Master Yahshuah, “Those who passed by blasphemed Him, shaking their heads, and saying, ‘Ha! You who destroy the Temple, and build it in three days, save yourself, and come down from the cross!’ Likewise, also the Chief Priests mocking among themselves with the Torah-teachers said, ‘He saved others. He cannot save Himself. Let the Messiah, the King of Yisra`el, now come down from the cross, that we may see and believe Him…’” (Mark 15: 29-32a). In the eyes of the people, the ultimate test of the Master Yahshuah’s claim to be the Messiah is that their idea of Yahuah’s Annointed One as the victorious Warrior-King, had yet to be accomplished. Surely, He cannot die? is the thoughts of many.

“All those who see me mock me. They insult me with their lips. They shake their heads, saying, ‘He trusts in Yahuah; Let Him deliver Him; Let Him rescue Him, since He delights in Him.’” (Psa. 22:8(7)). The shaking of heads alludes to the shaking of a bull’s head before charging, or the wagging of a dog’s tail.

“But the other answered, and rebuking him said, ‘Do you not even fear `Eloah, seeing you are under the same condemnation? And we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong.’” (Luke 23:40, 41). These two criminals are typical of all of Mankind: those who ignore their sin and so do not realise their need of a Saviour, and those who do. Both criminals are condemned to death, as is all Mankind, and deserve their punishment. The Master Yahshuah goes to the cross for both criminals. Nevertheless, His death is only efficacious for those who acknowledge Him as Master Yahshuah.

“He said to Yahshuah, ‘Master, remember me when you come into your Kingdom.’ Yahshuah said to him, ‘Assuredly I tell you, today you will be with me in Paradise’” (Luke 23:42, 43). The Master Yahshuah knows that both He and the criminals will die very shortly, even though crucifixion is horrendous and is meant to be a long, drawn-out suffering, usually lasting days. Not only will the repentant criminal be with the Messiah, but he will also share in the Master Yahshuah’s Kingdom. This affirmation is that there is a conscious existence after death, otherwise this statement would be ridiculous.

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“Many bulls have surrounded me. Strong bulls of Bashan have encircled me. They open their mouths wide against me, Lions tearing prey and roaring.” (Psa. 22:13, 14(12, 13)).

The fulfilment of this part of Psalm 22, many be:

(fi)The bulls refer to strong demonic spirits having assembled to gloat over the death of the Master;

(fii) The bulls represent people of arrogance, power and affluence either referring to the Sanhedrin or the Romans;

(fiii) The bulls are representatives of the false god, Mithras usually depicted as a fierce bull. Many Roman soldiers were secret followers of this cult who underwent a shower of blood from a slaughtered bull.

Amongst the witnesses, “…there were standing by the cross of Yahshuah His mother (Miryam), and His mother’s sister (Salome), Miryam the wife of K`lofah, and Miryam from Magdala.” (John 19:25).

“Therefore, when Yahshuah saw His mother, and the disciple whom He loved standing there, He said to his mother, ‘Woman, behold your son!’ Then He said to the disciple, ‘Behold your mother!’ From that hour, the disciple took her into his own home.” (John 19:26, 27). It is to Yochanan that the Master Yahshuah commends the care of his mother. Although His mother has other sons, non are yet true Believers and it will take the Resurrection to change their minds. The Master wants to ensure that His mother and His siblings are to be taken care of when He died (for more information on this significance please see p. 4 of the Maxi Bible Study The Nativity – First Generation Assembly). Tradition has it that His mother, Miryam, lived with Yochanan until her death in Ephesus.

The Master Yahshuah has previously addressed His mother as ‘Woman’, “Yahshuah said to her, ‘Woman, what does that have to do with you and me? My hour has not yet come’” (John 2:4). His hour is now at hand.

“The people stood watching. The rulers with them also scoffed at Him, saying, ‘He saved others. Let Him save Himself, if this is the Messiah of `Eloah, His chosen one!’” (Luke 23:35). One of the main purposes of the public exposure, was to humiliate the cruciarius. This was clearly evident in the prophetic psalm, “But I am a worm, and no man; A reproach of men, and despised by the people. All those who see me mock me. They insult me with their lips. They shake their heads, saying, ‘He trusts in Yahuah; Let Him deliver Him; Let Him rescue Him, since He delights in Him.’” (Psa. 22:7-9 (6-8)). For a more detailed Narrative of the ‘worm’ (coccus ilicis) please see THE CRIMSON OR SCARLET WORM – NAZARENE NOTES (nazarenesoftheworld.info) and Steve MacDonald’s commentary on Psalm 22 Boi Kallah.Psalm 22 – YouTube. “

“They gave Him sour wine to drink mixed with gall. When He had tasted it, He would not drink.” (Matt. 27:34); “The soldiers also mocked Him, coming to Him and offering Him vinegar,” (Luke 23:36). The Roman soldiers at the Cross are those who form the processional guard and are the same soldiers responsible for the mocking after the flogging. One of the results of the lingering death of crucifixion was the cruciarius is severely dehydrated and in need of a drink of water, “My strength is dried up like a potsherd. My tongue sticks to the roof of my mouth. You have brought me into the dust of death.” (Psa. 22:16(15)).

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Therefore, it may well be further mockery when the soldiers offered the mixture of vinegar/sour wine and bitter gall to drink. In the Narrative of Mark, myrrh is offered. This seems unlikely as the soldiers would not want to relieve any of the suffering. The bitter tasting myrrh may have been mistaken for the gall.

“Now a vessel full of vinegar was set there; so they put a sponge full of the vinegar on hyssop, and held it at his mouth.” (John 19:29). Hyssop does not have a stalky nature and is more bush-like. Bernard quoting Camerarius (Bernard p. 640) suggests that hyssop was not used but ascribes it to a later scribal error that should have read an object made from wood and may well have been the wooden pilum or spear of a soldier.

“He received a cup, and when He had given thanks, He said, ‘Take this, and share it among yourselves, for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of Yahuah comes.’” (Luke 22:17, 18); “Speak to the children of Yisra`el, and tell them: ‘When either man or woman shall make a special vow, the vow of a Nazir, to separate himself to Yahuah, he shall separate himself from wine and strong drink. He shall drink no vinegar of wine, or vinegar of fermented drink, neither shall he drink any juice of grapes, nor eat fresh grapes or dried. All the days of his separation he shall eat nothing that is made of the grapevine, from the seeds even to the skins.” (Num. 6:2-4). The Master Yahshuah had previously entered into a Nazarim vow and as soon as He realises what is being offered, He refuses to drink, but uses the liquid to lubricate His throat for one last cry.

(g) Crucifixion (12:00 – 17:00):

“When the sixth hour had come, there was darkness over the whole land until the ninth hour.” (Mark 15:33). This is not an eclipse, as it is impossible astronomically for an eclipse to take place in conjunction with the full moon of Pesakh.

“At the ninth hour Yahshuah cried with a loud voice, saying, `Eli, `Eli lemana shabakthani? which is, being interpreted ‘My God, my God, why have you spared me?” (Mark 15:34 AENT). This is usually commented upon as a direct quote from Psalm 22, However, a closer look at the Hebrew “`Eli, `Eli lama azbatani” (Psa. 22:1) translated as “My God, my God, why have you forsaken me?” The Hebrew azbatani only means forsaken whereas the Aramaic shabakthani can mean forsaken but is more commonly translated as forgiven, spare, kept or reserved. Roth quoting Paul Youan has Him using the word forsaken with the full meaning “I’ve been here for six hours and will die for this cause, but how much more time will it take?” (Roth p. 912). Very shortly after, the Master Yahshuah dies.

Part of the root of shabakthani is the Hebrew word azaz ~2532 that has connotations of the leaving of the family when purchased as a bride (Wadge p. 609).

“Adonai’s arm is not too short to save, nor is his ear too dull to hear. Rather, it is your own crimes that separate you from your God; your sins have hidden his face from you, so that he doesn’t hear.” (Isa. 59:1, 2 CJB). It is not that Father is incapable of hearing, but He has to turn away from the agonising cries of His dying Son.

“For the Chief Musician; set to ‘The Doe of the Morning.’ A Psalm by Dawid. My `El, my `El, why have you forsaken me? Why are you so far from helping me, and from the words of my groaning?” (Psa. 22:1). Wadge quoting Schofield and Gill (Wadge p. 608), shows that this opening verse of the psalm alludes to the early morning sacrifice, mourning over the death of someone and the Messiah as the Morning Star.

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“When Yahshuah, therefore, had received the vinegar, He said, ‘It is accomplished.’ He bowed His head, and gave up His Spirit.” (John 19:30); “Yahshuah, crying with a loud

voice, said, ‘Father, into your hands I commit my Spirit!’ Having said this, He breathed His last.” (Luke 23:46). This clarifies, “But do not be far off, Yahuah. You are my help: hurry to help me.” (Psa. 20(19)), that when the Master Yahshuah cries out to die, His Father hears and has compassion for His obedient Son.

The Aramaic for the expression ‘it is accomplished’ is m`shalam but the full gravity is totally lost upon translation. The word is m`shalam from the root שְׁלַם sh-lam #H8000 *3035 – completion or fulfilment of entering into a state or covenant of wholeness and unity, a restored relationship; ~2845 – to restore or make right through payment or restitution. This one expression uttered here sums up the whole purpose of Scripture, the Good News accounts, the birth, life. Ministry, death, resurrection and exaltation of our Master Yahshuah HaMashiach in a single word:

M`SHALAM

This is a shout of victory, not defeat!

The whole of redemption, indeed the whole of history according to the divine plan has been made manifest. Crucifixion places massive strain on the chest and so, in order to shout out, the Master Yahshuah summons strength to overcome the agony throughout His body to declare His victory over sin. This surge of energy and pain causes the Master Yahshuah to ultimately give up His earthly life.

Time after time throughout the life of the Master Yahshuah, allusions are made to His death, “Yahshuah said to him, ‘Foxes have holes, and the birds of the sky have nests, but the Son of Man has nowhere to rest His head’” (Matt. 8:20).

“Therefore, the Father loves me, because I lay down my life, that I may take it again. No one takes it away from me, but I lay it down by myself. I have power to lay it down, and I have power to take it again. I received this mitzvah from my Father.” (John 10:17, 18). His Spirit is not taken from Him, but He gives it up voluntarily.

“Behold, the veil of the Temple was torn in two from the top to the bottom. The earth quaked and the rocks were split.” (Matt. 27:51). These of themselves are not supernatural events, but it is the timing that is miraculous.

“Do not hide your face from your servant, For I am in distress. Answer me speedily! Draw near to my soul, and redeem it. Ransom me because of my enemies. You know my reproach, my shame, and my dishonour. My adversaries are all before you. Reproach has broken my heart, and I am full of heaviness. I looked for some to take pity, but there was none; For comforters, but I found none. They also gave me gall for my food. In my thirst, they gave me vinegar to drink.” (Psa. 69:18-21 (17-20)). The Psalmist, Dawid, prophesises on the Crucifixion of His divine descendant.

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“Into your hand I commend my spirit. You redeem me, Yahuah, `Elohiym of truth.” (Psa. 31:6(5)). Again, Dawid gives a prophetic account of the Crucifixion.

It should be noted, especially here when the prophecies of the Tanakh are being fulfilled at nearly every step of the Crucifixion. It has been said that these things took place in order to fulfil the prophecy. This has the danger of distorting the sequence of prophecy. The events do not take place because the Tanakh says that they will occur: the prophecy was written in order to foretell that which will take place.  If you have repented of your sins, and accept the salvation of Yahuah through all this that His Son accomplished at the Cross, you can declare with me:

I have been born again of HaRuach – m`shalam.

My sin-debt is paid in full – m`shalam.

Yahuah will remember my sins no more – m`shalam.

I have an Advocate – m`shalam.

I have free and unlimited access to the Throne of Grace – m`shalam.

My name is eternally written in the Lamb’s Book of Life – m`shalam.

I am reconciled with Yahuah my Father – m`shalam.

I am called a son of the Most High – m`shalam.

I am a co-heir with the Messiah – m`shalam.

I have been grafted into the commonwealth of Yisra`el – m`shalam.

I am a citizen of Heaven – m`shalam.

I have the resurrection and an incorruptible body to look forward to – m`shalam.

I am part of the Bride of the Messiah who has prepared a banquet for me – m`shalam.

Death, the grave, punishment, hell and haSatan have no claim on me – m`shalam.

I am fear-free of death – m`shalam.

My place in heaven is assured – m`shalam.

I have been transported from the kingdom of darkness into the Kingdom of Light – m`shalam.

My chains are broken and I have been set free to serve Yahuah – m`shalam.

(h) The Tomb (17:00 – 18:00):

“Therefore, the Yehudim, because it was the Preparation Day, so that the bodies would not remain on the cross on the Shabbat (for that Shabbat was a special one), asked of Pilate that their legs might be broken, and that they might be taken away. Therefore, the soldiers came, and broke the legs of the first, and of the other who was crucified with Him; but when they came to Yahshuah, and saw that He was already dead, they did not break His legs.” (John 19:31-33). According to the custom, when it is necessary to expedite the death of the cruciarius, the legs are smashed with a mallet. This happens to the two criminals crucified with the Master Yahshuah, but not to Him. Thus was the prophecy fulfilled, “I am poured out like water. All my bones are out of joint. My heart is like wax; It is melted within me.” (Psa. 22:15(14)).

“For these things happened, that the Scripture might be fulfilled, ‘A bone of Him will not be broken.’” (John 19:36); “In one house shall it be eaten; you shall not carry forth anything of the flesh abroad out of the house; neither shall you break a bone of it.” (Exod. 12:46); “They shall leave none of it until the morning, nor break a bone of it. According to all the statute of the Pesakh they shall keep it.” (Num. 9:12); “He protects all of His bones. Not one of them is broken.” (Psa. 34:20).

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Sha`ul commemorates the death of the Master Yahshuah, “For I received from the Master that which also I delivered to you, that the Master Yahshuah on the night in which He was betrayed took bread. When He had given thanks, He broke it, and said, ‘Take, eat. This is my body, which is broken for you. Do this in memory of me’” (1 Cor. 11:23, 24). The reference to the Master Yahshuah’s body being broken does not mean His bones, but that His flesh had been ripped off His bones.

There are three Shabbatot in this week, Pesakh, Khag Matzah and the weekly Shabbat. The preparation would be for Khag Matzah.

“If a man has committed a sin worthy of death, and he be put to death, and you hang him on a tree; his body shall not remain all night on the tree, but you shall surely bury him the same day; for he who is hanged is accursed of `Elohiym; that you do not defile your land which Yahuah your `Elohiym gives you for an inheritance.” (Deut. 21:22, 23). The urgency to remove the bodies is due to two aspects. One is that anyone touching a corpse is ritually unclean until after sunset of the day of defilement. When the bodies are removed before sunset on the day of Crucifixion, the workers have time to become ritually clean before the Shabbat of Khag Matzah begins. The second reason is that if a corpse is allowed to stay on the tree, it will cause the land to be defiled, a much more serious condition than that of a man.

Crucifixion is the necessary death because, “The Messiah redeemed us from the curse of the law, having become a curse for us. For it is written, ‘Cursed is everyone who hangs on a tree,’” (Gal. 3:13). The Master Yahshuah takes upon Himself both the curse and punishment that rightly belongs to Mankind.

“However, one of the soldiers pierced His side with a spear, and immediately blood and water came out.” (John 19:34). This is from the distended pericardium and fluid-filled lungs, that are consequences of crucifixion. The centurion and the soldiers are experts in killing efficiently and would know the angle of striking to cause the most damage. They have seen enough dead people to know if a person is dead or has swooned. There is nodoubt in the centurion’s mind that the Master Yahshuah is dead. If the Master Yahshuah is taken down alive and survived, it would be the centurion who would have to take His place and be crucified. This is the fulfilment of a yet another prophecy, “I will pour on the house of Dawid, and on the inhabitants of Yerushalayim, the spirit of grace and of supplication; and they will look to me whom they have pierced; and they shall mourn for Him, as one mourns for his only son, and will grieve bitterly for Him, as one grieves for his firstborn.” (Zech. 12:10).

Seventh sprinkling of blood!

There are two types of Roman spear, both called pilum. Each are about four cubits long with a triangular barbed iron head. One has a thinner shaft and used for throwing. The other has a thicker shaft and used more for close combat. It is this latter pilum that is used for the guard detail. It can easily penetrate the side of the Master Yahshuah, but the barb head requires a force to drag it, and any attached flesh or organs, with it.

“But He was pierced through for our transgressions, He was crushed for our iniquities; the chastisement of our shalom was on Him; and with His stripe we are healed.” (Isa. 53:5). Most translations soften the brutality of the Master Yahshuah’s suffering. The words pierced (חָלַל kha-lell) and crushed (דָּכָא da-khar) are two of the strongest words in Hebrew to describe a violent and painful death (Banks p. 130).

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“He who has seen has testified, and his testimony is true. He knows that he tells the truth, that you may believe.” (John 19:35). Yochanan, witnessing in the third person, is indicative of the Johnannine account that testifies that the Master Yahshuah being fully man, “The Word became flesh, and lived among us…” (John 1:14a); “and every spirit who does not confess that Yahshuah the Messiah has come in the flesh is not of `Eloah…” (1 John 4:3a); “This is he who came by water and blood, Yahshuah the Messiah…” (1 John 5:6a), in contradistinction to the Doetism mysticism that the Master Yahshuah is only Spirit.

“After these things, Yosef of Ramatayim, being a disciple of Yahshuah, but secretly for fear of the Yehudim, asked of Pilate that he might take away Yahshuah’s body. Pilate gave him permission. He came therefore and took away His body. Nakdimon, who at first came to Yahshuah by night, also came bringing a mixture of myrrh and aloes, about a hundred pounds. So they took Yahshuah’s body, and bound it in linen cloths with the spices, as the custom of the Yehudim is to bury.” (John 19:38-40). Whether Yosef of Ramatayim and Nakdimon orders servants to take down the body of the Master Yahshuah, or that they do not delegate the responsibility to any other cannot be made out by the grammar. Nevertheless, as the day draws to a close, the body is quickly but reverently taken away, cleaned and wrapped in Sidian clothes for His internment.

The care of the body would have serious consequences upon all who touched the corpse, “He who touches the dead body of any man shall be unclean seven days: the same shall purify himself therewith on the third day, and on the seventh day he shall be clean…” (Num. 19:11, 12a). The funeral party would not be able to celebrate the coming Pesach. However, in His great mercy, Yahuah had already foreseen this act of kindness to His Son, “There were certain men, who were unclean because of the dead body of a man, so that they could not keep the Pesach on that day, and they came before Moshe and before Aharon on that day…Why are we kept back, that we may not offer the offering of Yahuah in its appointed season among the children of Yisra`el?…Yahuah spoke to Moshe, saying, ‘Say to the children of Yisra`el, ‘If any man of you or of your generations is unclean by reason of a dead body, or is on a journey far away, he shall still keep the Pesach to Yahuah. In the second month, on the fourteenth day at evening they shall keep it; they shall eat it with matzah and bitter herbs.” (Num. 9:6-11).

“Yosef took the body, and wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock, and he rolled a great stone to the door of the tomb, and departed.” (Matt. 27:60, 61).This, and the quantity of spices noted, speaks of the wealth of these two disciples. “They made His grave with the wicked, and with a rich man in His death; although He had done no violence, neither was any deceit in His mouth.” (Isa. 53:9).

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(xiv) Thus ends 14^th. Day – Day 1

Night of 15^th. Day – Night 1

Day of 15^th. Day – Day 2

Night of 16^th.  Day – Night 2

Day of 16^th. Day – Day 3

Night of 17^th. Day – Night 3

The Resurrection

“For as Yonah was three days and three nights in the belly of the fish, so will the Son of Man be three days and three nights in the heart of the earth.” (Matt. 12:40).

“The Ark rested in the seventh month, on the seventeenth day of the month, on the mountains of Ararat.” (Gen. 8:4). טאֲרָרָ #H780 air-a-rat (according to Strong)curse reversed. The Jewish (secular) New Year commemorated the birth of Adam and is the starting point of dates until the giving of the religious New Year. A new calendar was instigated by Yahuah, “Yahuah spoke to Moshe and Aharon in the land of Egypt, saying, ‘This month shall be to you the beginning of months. It shall be the first month of the year to you.’” (Exod. 12:1, 2). The date references are for the age of Noach showing the secular calendar first followed by the Biblical calendar pre-Exodus. As the Exodus was six months after the beginning of Adamic calendar, the Ark came to rest on the seventeenth day of the first month of the Mosaic calendar. Therefore, the Ark coming to rest is a type of Resurrection, that finalised the reversal of the curse of Gan Eden (for more details please see Maxi Bible Study Noachation Assembly).

Banks suggests that, ‘The One who came by way of a virgin womb would leave by way of a virgin tomb.’

“Now on the first day of the week, Miryam from Magdala went early, while it was still dark, to the tomb, and saw the stone taken away from the tomb.” (John 20:1). The mention of only Miryam of Magdala as visiting the tomb at early light, indicates her as the lead woman of the burial party. The initial internment is carried out in a hurry by Yosef and Nakdimon, but now the body needs to be properly cleaned, anointed with the spices and wrapped in swaddling clothes (cf Luke 2:12).

“Therefore, Kefa and the other disciple went out, and they went toward the tomb. They both ran together. The other disciple outran Kefa, and came to the tomb first. Stooping and looking in, he saw the linen cloths lying, yet he did not enter in. Then Shim`on Kefa came, following him, and entered into the tomb. He saw the linen cloths lying, and the cloth that had been on His head, not lying with the linen cloths, but rolled up in a place by itself.” (John 20:4-7). Both Kefa and Yochanan race to the tomb, but Yochanan, being the younger, is the first to the grave. However, it is the impetuous Kefa that does not hesitate at the mouth of the tomb. Yochanan peeps in and sees the shroud. The amazement is not that the body is missing (this could be moved), but that the burial shroud is lying neatly in the tomb. If the body had been moved, it would still be wrapped up in the shroud.

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“He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Yahshuah said to them, ‘Free him, and let him go’” (John 11:44). Both disciples were witnesses of a previous resurrection. However, El`azar was wrapped up in his burial clothes because he still had a corruptible body. “But when this corruptible will have put on incorruption, and this mortal will have put on immortality, then what is written will happen: ‘Death is swallowed up in victory.’ ‘Death, where is your sting? She`ol, where is your victory?’ The sting of death is sin, and the power of sin is the law. But thanks be to `Eloah, who gives us the victory through our Master Yahshuah the Messiah.” (1 Cor. 15:52-57). The incorruptible body of the resurrected Messiah needs no burial covering because it is alive.

“But Miryam (of Magdala) was standing outside at the tomb weeping. So, as she wept, she stooped and looked into the tomb…Yahshuah said to her, ‘Woman, why are you weeping? Who are you looking for?” She, supposing Him to be the gardener, said to Him, ‘Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away. Yahshuah said to her, ‘Miryam.’ She turned and said to Him, ‘Rhabbouni!’ which is to say, ‘Teacher!’” (John 20:15, 16). It is not her name that startles her, but she recognises how the Messiah has addressed her on many previous occasions. When we see the Messiah Yahshuah face to face, we may not recognise Him, but we will certainly recognise His voice.

“Have this in your mind, which was also in the Messiah Yahshuah, who, existing in the form of `Eloah, did not consider it robbery to be equal with `Eloah, but emptied Himself, taking the form of a servant, being made in the likeness of men. And being found in human form, He humbled Himself, becoming obedient to death, yes, the death of the cross. Therefore, `Eloah also raised Him up, and gave to Him the name which is above every name;” (Phil. 2:5-9); “But you, Yahuah, have mercy on me, and raise me up, That I may repay them. By this I know that you delight in me, Because my enemy does not triumph over me.” (Psa. 41: 11, 12 (10, 11)). These are critical passages. It is important to know that the Messiah is raised up by Yahuah, and there is nothing in the Master’s being, as deity or man, that raised Himself up.

“For we do not have a High Priest who cannot be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin.” (Heb. 4:15). In order to be our High Priest, there cannot be anything in His humanity that is attributable to His deity. He did not sin because of His divinity, but resisted totally in His humanity as the perfect example of how to resist temptation. Likewise, He was raised up totally in His humanity, as the perfect example of how Yahuah will raise up all Believers.

“If you offer a meal offering of first fruits to Yahuah, you shall offer for the meal offering of your first fruits grain in the ear parched with fire, bruised grain of the fresh ear.” (Lev. 2:14). The Messiah is offered as first fruits, as the fine flour is crushed. “But now the Messiah has been raised from the dead. He became the first fruits of those who are asleep.” (1 Cor. 15:20).

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“I saw in the night-visions, and, behold, there came with the clouds of the sky one like a Son of Man, and He came even to the Ancient of Days, and they brought Him near before Him. There was given Him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.” (Dan. 7:13, 14).

This is the singular, most solemn moment in all history! “Yahshuah said to her, ‘Do not touch me, for I have not yet ascended to my Father; but go to my brothers, and tell them, ‘I am ascending to my Father and your Father, to my `Eloah and your `Eloah.’’” (John 20:17). Very shortly after speaking to Miryam of Magdala, the Risen Messiah presented Himself as the Sacrificial Lamb to the Father. The first fruits have been offered, but not yet accepted by the Father. Although His greatest desire is to return to the Father, the greatest message of all history had not yet been delivered. The Messiah does not delegate this even to an arch-angel, but waits for one of His disciples to appear. To Miryam of Magdala He gave the message that He has been raised up.

The birth, life and the death of the Master Yahshuah all led up to this moment. The sacrifice is complete, but the Messiah, acting for the first time as High Priest, “For the bodies of those animals, whose blood is brought into the set apart place by the High Priest as an offering for sin, are burned outside of the camp.” (Heb. 13:11), brought the Blood of His perfect sacrifice, into the heavenly Sanctuary.

“So also the Messiah did not glorify Himself to be made a High Priest, but,” all the heavenly hosts, Elders and Living Beasts hold their breath… “He who said to Him, ‘You are my Son. Today I have become your Father.’” “You are my beloved Son, in whom I am well pleased.” (Heb. 5:5; Mark 1:11b).

Then all heaven erupted, “I saw, and I heard something like a voice of many angels around the throne, the living creatures, and the Elders; and the number of them was ten thousands of ten thousands, and thousands of thousands; saying with a loud voice, ‘Worthy is the Lamb who has been slain to receive the power, wealth, wisdom, strength, honour, glory, and blessing!’” (Rev. 5:11, 12).

“But now the Messiah has been raised from the dead. He became the first fruits of those who are asleep. For since death came by man, the resurrection of the dead also came by man. For as in Adam all die, so also in the Messiah all will be made alive. But each in his own order: the Messiah the first fruits, then those who are the Messiah’s, at His coming. Then the end comes, when He will deliver up the Kingdom to Yahuah, even the Father; when He will have abolished all rule and all authority and power.” (1 Cor. 15:20-24). After the Messiah is raised from the grave, He offers Himself as a wave offering of the first fruits.

בִּכּוּרֵ֣י #H1061 bik-kure – first fruits of the crop, “For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren.” (Rom. 8:29).

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This comes from the root בָּכַר #H1069 ba-khair – first born, firstling, “Your lamb shall be without blemish, a male firstling. You shall take it from the sheep, or from the goats:” (Exod. 12:5).

Although the Cornerstone was rejected by Man, the Risen Messiah is to be raised up (chosen) to be the Capstone. The function of the capstone is to round-off or complete the building, and is the pinnacle of the structure. What was meant to be a foundation stone, usually covered over or buried by the surrounding stones, is now the outstanding stone, held up for all to marvel, representing the full structure.

The Resurrection is vigorously opposed by biblical critics, but the following post-resurrection, otherwise inexplicable facts are not disputed:

(i) The conversion of the Master Yahshuah’s brothers, in particularly, Ya`akov – “Yahshuah said to them, ‘A prophet is not without honour, except in His own country, and among His own family, and in His own house’” “For even His brothers did not believe in Him.” (Mark 6:4; John 7:5). None of His brothers was given charge of their mother, Miryam because they were yet to believe. Yet within forty days after the resurrection, His brothers were Believers, “All these with one accord continued steadfastly in prayer and supplication, along with the women, and Miryam the mother of Yahshuah, and with His brothers.” (Acts 1:14). Such was the dramatic affect of his conversion, Ya`akov was to become the de facto leader of the nascent Assembly of the Messiah, “After they were silent,  Ya`akov answered, ‘Brothers, listen to me.’” (Acts 15:13). This was within two years post-resurrection.

(ii)  The Good News was preached – the homologia, that is the earliest message that was agreed upon by all Believers, began to be promulgated immediately after the Resurrection. This High Christology was centred around the three beliefs of the Deity, Death and Resurrection of the Master Yahshuah.

(iii) The recitation of credal traditions – these oral sayings were used to assist illiterate Believers to remember the basic tenents of the Good News, “For I delivered to you first of all that which I also received: that the Messiah died for our sins according to the Scriptures, that He was buried, that He was raised on the third day according to the Scriptures,” (1 Cor. 15:3, 4). This ‘Good News in two verses’ is typical of the creeds in circulation prior to Sha`ul writing his epistles.

(iv) The conversion of Sha`ul – Sha`ul was a vociferous opponent of the Master Yahshuah and the Good News, “But Sha`ul, still breathing threats and slaughter against the disciples of the Master, went to the High Priest, and asked for letters from him to the synagogues of Dammesek, that if he found any who were of the Way, whether men or women, he might bring them bound to Yerushalayim.” (Acts 9:1, 2). Within a few days of receiving a roving commission to persecute Believers, Sha`ul himself experienced the Risen Messiah with drastic consequences, “Immediately something like scales fell from his eyes, and he received his sight. He arose and was immersed.” (Acts 9:18). Not only was Sha`ul’s physical sight restored, but he received spiritual insight into the Scriptures that he had spent his life studying, but now under the influence of HaRuach and his own encounter with the Messiah.

(v)  Consensus of evidence – Sha`ul met with the two senior leaders of the Yerushalayim Assembly, “Then after three years I went up to Yerushalayim to visit Kefa, and stayed with him fifteen days. But of the other apostles I saw no one, except Ya`akov, the Master’s brother.” (Gal. 1:18, 19). It can only be conjecture, but this looks like the meeting of the two main Gentile-reaching apostles with the leader of the Assembly. This would be in order to compare their experiences and to develop a cohesive approach to the future witnessing to Gentiles.

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(vi) Willingness to die – Although knowing the full consequences of preaching the Deity, Death and Resurrection of the Master Yahshuah, the apostles were willing to endure persecution and death for the veracity of these claims (Habermas – YouTube), “‘Most assuredly I tell you, when you were young, you dressed yourself, and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you, and carry you where you do not want to go.’ Now He said this, signifying by what kind of death he would glorify `Eloah…(John 21:18,19); “be it known to you all, and to all the people of Yisra`el, that in the name of Yahshuah the Messiah of Natzeret, whom you crucified, whom `Eloah raised from the dead, in Him does this man stand here before you whole.” (Acts 4:10); “Now, behold, I go bound by HaRuach to Yerushalayim, not knowing what will happen to me there; except that the Ruach HaQodesh testifies in every city, saying that bonds and afflictions wait for me.” (Acts 20:22, 23). Scripture records how Shim`on Kefa, Stephen and Sha`ul would suffer. However, biographies written shortly after their lives suggests that this proved the case with most of the apostles.

When was the Crucifixion?

“Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Yehudah, and Herod being tetrarch of the Galil, and his brother Pilipos tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, in the Chief Priests of Anan and Kayafa, the word of `Eloah came to Yochanan, the son of Zekharyah, in the wilderness.” (Luke 3:1, 2). Taking into account the year of succession, the dating of all these events would be 27 to 29 C.E. (see also p. 5 of the Maxi Bible Study The Nativity – First Generation Assembly).

“Yahshuah Himself, when He began to teach, was about thirty years old, being the son (as was supposed) of Yosef, the son of Eli,” (Luke 3:23). With a window of His birth being 6 and 4 B.C.E., this would make the Master between thirty-one and thirty-five years of age when He began His ministry (GotQuestions.org).

 “Your lamb shall be without blemish, a male a year old. You shall take it from the sheep, or from the goats:” (Exod. 12:5). The original Pesakh is most specific in the details necessary for the people of Yisra`el to carry out Yahuah’s plan of salvation and redemption from the land of Egypt.

“In the first month, on the fourteenth day of the month in the evening, is Yahuah’s  Pesakh.” (Lev. 23:5). There was no need to reiterate all that was required to celebrate the Feast of Pesakh as this was still the generation that observed the original Pesakh and knew full well all its ordinances.

“Moreover, let the children of Yisra`el keep the Pesakh in its appointed season. On the fourteenth day of this month, at evening, you shall keep it in its appointed season, according to all its statutes, and according to all its ordinances, you shall keep it.” (Num. 9:2, 3). In commanding the Yisra`elites to observe the Pesakh, although the people knew what was required of them, Moshe reminded them not to miss out on any detail whatsoever.

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“On the day when you wave the sheaf, you shall offer a male lamb without blemish a year old for a burnt offering to Yahuah.” (Lev. 23:12). Only a male yearling was an acceptable sacrifice (see below Resurrection).

“Know therefore and discern, that from the going forth of the commandment to restore and to build Yerushalayim to the Messiah the Prince, shall be seven weeks, and sixty-two weeks: it shall be built again, with street and moat, even in troubled times. After the sixty-two weeks the Anointed One shall be cut off, and shall have nothing: and the people of the prince who shall come shall destroy the city and the sanctuary…” (Dan. 9:25, 26a). Although the prophecy of Daniy`el was specific in its timing, the exact date of commencement and thus fulfilment must be taken in general terms (Dennett p. 143). It is only after the completion of the sixty-two weeks that the Messiah would be cut off. Also, after the sixty-two weeks, the city and Sanctuary would be destroyed. This latter event is well attributed to in historical documents as being in the second year of Caesar Vespasian’s reign or 70 C.E. (Josephus p. 359). There is no doubt that the sacking of Yerushalayim and the destruction of the Sanctuary did not take place in the same year as the Crucifixion.

Therefore, the conclusion drawn is that the ministry of the Master Yahshuah, took place over a period of approximately twelve months, being the anti-type corresponding to the yearling and not the forty-two months usually calculated from Daniy`els’ prophecy. For a more exhaustive study, please see Steve MacDonald’s series Boi Kallah Chronological Gospels 01 – YouTube.

“He came to Natzeret, where he had been brought up. He entered, as was His custom, into the synagogue on the day of Shabbat, and stood up to read…’The Spirit of Yahuah is on me, because He has anointed me to preach good news to the poor. He has sent me to heal the broken-hearted, to proclaim release to the captives, recovering of sight to the blind, to deliver those who are crushed, to proclaim the acceptable year of Yahuah.’” (Luke 4:16-19 cf Isa. 61:1, 2a).The Master Yahshuah preached from Yesh`yahu and, in doing so, stated that He was to usher in the year of Yahuah’s favour, and in particular the release of captives.

“If your brother has grown poor with you, and sell himself to you; you shall not make him to serve as a bond-servant. As a hired servant, and as a foreigner, he shall be with you; he shall serve with you to the year of jubilee:” (Lev. 25:39, 40), Yahuah commands that all those in debt and in servitude to pay off the debt, for the debt to be cancelled in the Yobel. This is the year of Yahuah’s favour. Therefore, I would suggest that this Yobel occurred in the year of the Master’s crucifixion, that is at the next Pesach.

“Yahuah spoke to Moshe in Mount Sinai, saying, ‘Speak to the children of Yisra`el but in the seventh year shall be a Shabbat of solemn rest for the land, a Shabbat to Yahuah: you shall neither sow your field, nor prune your vineyard… it shall be a year of solemn rest for the land…You shall number seven Shabbatot of years to you, seven times seven years; and there shall be to you the days of seven Shabbatot of years, even forty-nine years…You shall make the fiftieth year set apart, and proclaim liberty throughout the land to all the inhabitants of it: it shall be a Yobel to you; and you shall return every man to his possession, and you shall return every man to his family.’” (Lev. 25:1-10). The Yobel took place every fiftieth year. The year before the Yobel was a Shimittah year whereby the land was to lie fallow, with no farming activity allowed.

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“Great multitudes gathered to Him, so that he entered into a boat, and sat, and all the multitude stood on the beach. He spoke to them many things in parables, saying, ‘Behold, a farmer went out to sow.’” (Matt. 13:2, 3). In the three months after the Master preached in the synagogue at Natzeret, the Master’s ministry was marked by the masses of people who followed the Master. Yet, in a society that consisted mainly of subsistence farming, how was this possible? It can only be that it was either a Shimittah year or Yobel when the land had to lie fallow. Therefore, if the year of the Master’s crucifixion was a Yobel, the previous year seeing the commencement of the Master’s ministry, would be a Shimittah year, allowing the crowds to follow Him.

It has been stated that the years 69-70 C.E. and 55-56 C.E. have been found to be Shimittah years (design-of-time.com), then the year 26-27 C.E. would also be a Shimittah year. If this was the year the Master started His ministry, then the following year, 27-28 C.E. would have been the Yobel and that of the Master Yahshuah’s crucifixion. It was also noted that at the time of the Master, the Shimittah year was observed, but the Yobel had lapsed.

Where did the Crucifixion take place?

“He went out, bearing his cross, to the place called ‘The Place of a Skull, which is called in Aramaic, ‘Gulgolta,’” (John 19:17). Tradition has two skulls that could be buried, Adam and Izevel (2 Kgs. 9:35) (Fairbairn Vol. III p. 26). Other suggestions have the place in the shape of a skull such as the skull-shape above Yirmeyahu’s grotto (Hastings p. 655).

Traditionally, there are several possible sites for the Crucifixion. However, to narrow down the potential candidates, four criteria need to be met:

(i) “Therefore, Yahshuah also, that He might sanctify the people through His own blood, suffered outside of the gate.” (Heb. 13:12).  The site must be outside of the city walls.

(ii) “Therefore, many of the Yehudim read this title, for the place where Yahshuah was crucified was near the city…” (John 19:20a).

(iii) It is in a prominent position on a much-travelled thoroughfare, near to a major gate. The Master Yahshuah goes from the Praetorium at the Fortress Antonia, through the Gennath Gate and the Northern Road leading to Caesarea and beyond. 

 (iv)  In a place that has been put aside for executions.

Tradition has such a place called Beit haSeqilah (Place of the Stoning). This is a mound approximately seven cubits high. This mound, rather than a mountain, is such a suitable place (Edersheim p. 875). This can be found just outside of the Gennath Gate.

Conclusion – my rightful punishment

The last public hanging in England, took place at Newgate on 26^th. May 1868 (capitalpunishmentuk.org). There were a three-fold reason for public executions:

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punishment, deterrent and entertainment. The last reason has no judicial value whatsoever, so this will be ignored. The crimes punishable by execution were murder, larceny, rape and arson. It was considered that the perpetrators of such heinous crimes forfeited their right to life. Nevertheless, the criminals could never say that they were never warned. A major part of the public executions was its value as a deterrent for potential future criminals.

So it was with crucifixion, especially in the Roman world. As such, criminals could never say that they had not been warned. The public flogging, walk of humiliation and subsequent crucifixion were all part of this deterrent.

To remove the macabre value as entertainment, after 1868, all hangings in England were performed within prison walls. This still gave judicial values as punishment and deterrent.

Between 1850 and 1964, In England and Wales, there were 756 executions, for all proscribed crimes (Amnesty International UK). However, in the year 2021-22, there were 697 homicides alone (Statista). This manifestation of evil cannot be accounted for other than the removal of the deterrent of execution.

As judicial punishment, there is no difference to the criminal whether he is executed in public or behind prison walls: the result is still death. Likewise, the Master Yahshuah’s death had very little judicial value for punishment, even though He was killed without committing any crime. Nevertheless, the greatest judicial value, then and for today, is in the deterrent value. His death on the Cross, is a clear warning to all who have sinned (i.e. everybody) that there is a future punishment awaiting them.

When the Master Yahshuah was crucified, a public spectacle was made of Him. It was not the Roman judiciary that did this; it was not even the Jewish Authorities that did so. It was Yahuah, His Father, who made a demonstration, not of the cruelty of Man but of the love of `Eloah, “But do not forget this one thing, beloved, that one day is with the Master as a thousand years, and a thousand years as one day. The Master is not slow concerning His promise, as some count slowness; but is long-suffering with us, not wishing that any should perish, but that all should come to repentance.” (2 Pt. 3:8, 9). It was the love of `Eloah that took His Son to the Cross and there, hung as a warning for all Mankind, of the punishment that awaits them in Hell/She`ol.

As a former sinner, I was in this category. The punishment, as a whole, was all that I could, and should, expect. However, in taking upon Himself, the sin of Mankind, the Master Yahshuah also takes the full weight of this punishment upon Himself. If the sin results in punishment in Hell, can the conditions in hell be seen in the Crucifixion of the Master Yahshuah?

“And in the ninth hour, Y`shua cried out in a loud voice and said, ‘`Eil! `Eil! Lemana shabakthani,’ that is, ‘My `El! My `El! Why have you spared me?’” (Mark 15:34 AENT). The Master Yahshuah was hanged on the Cross, suffering on our behalf. Yahuah did not, indeed could not, forsake Himself, in the form of the Son (Roth p. 86 #268; p. 138 #84).

When the Master was in extremis He would lapse into His natural tongue; Aramaic. The Father did not want to have His Son suffer any more than was necessary, but as a deterrent there had to be a length of time necessary to fulfil this necessity.

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Shortly after He cried out to His Father to spare Him further suffering, “And Y`shua cried out in a loud voice, and He died.” (Mark 15:37 AENT). What was His last word?: M`shalam!

“You shall make them as a fiery oven in the time of Your anger; Yahuah shall swallow them up in His wrath, and the fire shall devour them.” (Psa. 21:9). “Let burning coals fall upon them; Let them be cast into the fire, into deep pits, that they rise not up again.” (Psa. 140:10); “Then Yahuah rained brimstone and fire on S’dom and `Amorah, from Yahuah out of the heavens.” (Gen. 19:24). Brimstone was probably flaming pitch and/or sulphur. In later centuries the Byzantines invented ‘Greek Fire’. Although the exact recipe is not known, contemporary accounts suggest a crude oil/sulphur /saltpetre mixture. Greek fire is unquenchable. Hell will be a place of unrelenting heat and stench of burning sulphur – the Master Yahshuah hung on the Cross throughout the heat of the day.

““and will cast them into the furnace of fire. There will be wailing and gnashing of teeth.” (Matt. 13:42, 50). Hell is a place of unparalleled agony – the Master Yahshuah’s outstretched arms leave Him struggling for breath with spasms of cramp, His nailed hands and feet barely support His weight.

““And cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth.” (Matt. 25:30); “…for whom is reserved the blackness of darkness forever.” (Jude 1:13b). Although there are many references to fire, in Hell there is total darkness. This may be due to radiation heat, alcohol fire that gives heat but only a blue flame with no illumination, or upwelling in magma – the Master Yahshuah hung for His last three hours in total darkness when the absence of sunlight causes the humidity to soar.

In the darkness, sight will not be possible. Nevertheless, the sufferer will be able to hear the wailing torment of his loved ones, that may have accepted salvation if the sufferer had only done – even in His agony, the Master is aware of His loved ones at the foot of the Cross.

“And they shall go forth and look upon the corpses of the men who have transgressed against Me. For their worm does not die and their fire is not quenched. They shall be an abhorrence to all flesh” (Isa. 66:24). In Hell, flies continually torment, laying their eggs in open wounds and the hatching of maggots consume the dying, gangrenous flesh. However, like the burning bush of Exod. 3:2, the torment is eternal but with no consumption of flesh the Master Yahshuah is tormented by flies on His walk to Gulgolta and as He hangs on the Cross but is not left to hang for days when the eggs would hatch. His incorruptible body is not food for the maggots.His incorruptible body is not food for the maggots, “For you will not leave my soul in She`ol, Neither will you allow your Set Apart One one to see corruption.” (Psa.16:10), unlike that of the sinner’s flesh.

“In She`ol, he lifted up his eyes, being in torment, and saw Avraham far off, and El`azar at his bosom. He cried and said, ‘Father Avraham, have mercy on me, and send El`azar, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.’” (Luke 16:23, 24). In Hell, suffers will cry out in the agony of thirst but will not berelieved – the Master suffers thirst but is only given sour wine to drink. The rich man could see all that is going on in Heaven, yet is in total darkness. This can only be possible if in the darkness, the sufferer’s mind constantly replays all the opportunities when salvation was offered through the Good News, but had been refused.

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In Hell the presence of Yahuah `Elohiym as King and Saviour is absent – the Master Yahshuah suffers the Father forsaking Him.

“Surely He has borne our sickness, and carried our suffering; yet we considered Him stricken, smitten by `Elohiym, and humbled. But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement of our shalom was on Him; and with His stripes we are healed. All we like sheep have gone astray; we have turned everyone to his own way; and Yahuah has laid on Him the iniquity of us all.” (Isa. 53:3-6). This is one of the most memorable and often quoted Scripture, yet is its full weight been truly considered?

The King of Glory humbled Himself and became as profane Man in order to take upon Himself the punishment rightly due to us all. Many look at this in an entirely spiritual way. That is, when Adam sinned, he did not die physically immediately, but spiritual death did occur at the moment of disobedience. Therefore, the Master Yahshuah took upon Himself the spiritual death, in order that Adam (and thus all Mankind) should live spiritually.

Yes, this is so, but it does not take into account that the Yahuah laid upon His Son, the Master Yahshuah, the physical punishment rightly belonging to Man, so that Man did not have to suffer eternally.

What was this physical punishment?

Crucifixion.

So why is Hell so horrific? “How much worse punishment, do you think, will he be judged worthy of, who has trodden underfoot the Son of `Eloah, and has counted the blood of the Covenant with which he was sanctified an unholy thing, and has insulted the Spirit of grace?” (Heb. 10:29).

This is the unpardonable sin. If one denies the accomplished work of the Master Yahshuah on the Cross and HaRuach’s work in raising Him up from the grave, there can be no salvation.

Is this you?

Where will you be in a hundred years?

Seek out the salvation of Yahuah through His Son while it is still available, because if you are still in your sin when you appear before the Judge of all, “It is a fearful thing to fall into the hands of the living `Eloah.” (Heb. 10:31).

Could it be that the punishment that the Master Yahshuah took by hanging on the Cross, is that non-repentant sinners have to suffer an eternity crucified, “for he who is hanged is (eternally) accursed of`Elohiym.” (Deut. 21:23).

“…AND HE DID ALL OF THIS FOR ME!”

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Yahuah bless you and keep you,

Yahuah make His face to shine upon you and be gracious unto you,

Yahuah lift up His face toward you and give you peace.

All glory be to Yahuah,

Ameyn.

References and Credits

In using these references, it is in no way agreeing to or condoning the theological viewpoint of the authors. However, the historical, cultural, linguistic and academic scholarship of the authors is universally considered to be of the highest order.

Allen W.A. (1907)                 The International Critical Commentary – St. Matthew, T&T

            Clark, Edinburgh.

Banks W.M. (2014)                The Glory of the Lord’s Death, Ch.7, Assembly Testimony,

                                                Belfast, N.I.

(1)Barclay W. (1959)               The Gospel of Matthew, Vol.I, Saint Andrew Press, Edinburgh.

(2)Barclay W. (1960)               The Gospel of Mark, Saint Andrew Press, Edinburgh.

(3)Barclay W. (1960)               The Gospel of Luke, Saint Andrew Press, Edinburgh.

(4)Barclay W. (1960)               The Gospel of John, Vol.I, Saint Andrew Press, Edinburgh.

Benner J.A.                             The Ancient Hebrew Lexicon of the Bible,

(2005) (denoted by ~)           Virtualbookworm.com Pub., College Station, TX, U.S.A.

Bernard Rt.Hon. &                 The International Critical Commentary – St. John, Vol. II, T&T

Rev. J.H. (1928)                     Clark, Edinburgh.

(1)Brown R.E. (1994)              The Death Of The Messiah – From Gethsemane to the Grave,

                                                Vol.I, Geofrey Chapman Pub., London.

(2)Brown R.E. (1994)              The Death Of The Messiah – From Gethsemane to the Grave,

                                                Vol.II, Geofrey Chapman Pub., London.

Davis Rab. M. (ed.)                Tehillim, The Book of Psalms, Schottenstein Ed., 2^nd. Ed.,

         (2021)                            Artscroll Mesorah Pub., Rahway, N.J., U.S.A.

Dennett E. (1893)                   Daniel The Prophet, A.S. Rouse, London.

Edersheim A. (2016)              Life and Times of Jesus the Messiah, Hendrickson, U.S.A.

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Fairbairn Rev. P.                     The Imperial Bible Dictionary, Vol.III, Blackie & Son, London.

Gould Rev.E.P.                       The International Critical Commentary – St. Mark, T&T Clark, Edinburgh.

Harris R.L., Archer                 Theological Wordbook of the Old Testament, Moody, Chicago,

G.J. Jr., Waltke B.K.(1980)    Il.

     (denoted by *)

Hastings J. (1906)                   Dictionary of Christ and the Gospels, Vol.I, T&T Clark,                         Edinburgh.

Henry M. (1991)                     Matthew Henry’s Commentary On The Whole Bible, Hendrickson, Peabody, Mass.

Josephus (1981)                      The Jewish War, trans. G.A.Williamson, Penguin, London.

Jukes A.                                  The Law Of The Offerings, Lamp Press, London.

Lightfoot R.H. (1957)             St. John’s Gospel, Oxford Univ. Press, London.

Lipson I. (2004)                      Blessing the King of the Universe, Lederer Books, Baltimore, Maryland.

Mathews D. (2015)                 The Rainbow Language: The Sight, Sound & Color of the

                                                Holy Tongue, CCB Publishing, B.C., Canada.

Plummer Rev. A                     The International Critical Commentary – St. Luke, 5^th. ed.,

    (1964)                                 T&T Clark, Edinburgh.

Roth A.E. (2008)                    Aramaic English New Testament, Fourth Ed., Netzari Press,

    (AENT)                               U.S.A.

Spence Rev. H.D.M.               The Pulpit Commentary, St. Mark Vol.II, Funk & Wagnalls,

 & Excell Rev. J.S. (1911)      London.

Stern D.H. (1998)                   Complete Jewish Bible, Jewish New Testament Pub.,

   (CJB)                                   Clarksville, Maryland, U.S.A.

Strong J. (1994)                      Strong’s New Exhaustive Concordance of the Bible, World

(denoted by #H or G)              Bible Publishers Inc., Madison.

Strong J. (1996)                      The New Strong’s Complete Dictionary of Bible Words,

(denoted by #H or G)            Thomas Nelson, Nashville.

Wadge Dr. R.B.                      Discovering The Jewish Roots Of The Gospel of Matthew,

    (2006)                                 Jewish Roots Pubs., U.S.A.

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Progress Since The Last British Death Sentence 60 Years Ago | Amnesty International UK

Jesus’ trial before the Sanhedrin (Matthew 26:57-68) – The death of Jesus – CCEA – GCSE Religious Studies Revision – CCEA – BBC Bitesize

BibleResearch.org – Twelve Reasons Why Jesus’ Trial Was Illegal

Night Watches – BibleTruthLibrary.org (bibletruthpublishers.com)

https://www.blueletterbible.org

Boi Kallah Chronological Gospels 01 – YouTube

Boi Kallah (Nasso “Take up”) Numbers 4:21-7:89 – YouTube

Boi Kallah.Psalm 22 – YouTube

https://www.capitalpunishmentuk.org/hangmen.html

Capstone – First Generation Assembly

Judgement – First Generation Assembly

The Nativity – First Generation Assembly

Noach – First Generation Assembly

Punishment – First Generation Assembly

Righteousness, Obedience and Rewards – First Generation Assembly

Salvation – First Generation Assembly

Sin – First Generation Assembly

YONAH – First Generation Assembly

What year was Jesus Christ born? When was Jesus born? | GotQuestions.org

jesus – What was the actual thorn plant that was used in Christ’s crown of thorns? John 19:2 – Biblical Hermeneutics Stack Exchange

SANHEDRIN – JewishEncyclopedia.com

THE CRIMSON OR SCARLET WORM – NAZARENE NOTES (nazarenesoftheworld.info)

Mishneh Torah, Leavened and Unleavened Bread 2:3 (sefaria.org)

The Story of the Four Questions (sefaria.org)

Homicides in England and Wales 2023 | Statista

Mammon – The Jewish Chronicle (thejc.com)

Hematidrosis (Sweating Blood): Symptoms, Causes, Treatment (webmd.com)

Roman timekeeping – Wikipedia

5 Facts for the Resurrection by 36 AD – Dr. Gary Habermas – YouTube

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1. U.S. Code › Title 17 › Chapter 1 › § 107

17 U.S. Code § 107 – Limitations on exclusive rights: Fair use

Notwithstanding the provisions of sections 106 and 106A, the fair use of a copyrighted work, including such use by reproduction in copies or phonorecords or by any other means specified by that section, for purposes such as criticism, comment, news reporting, teaching (including multiple copies for classroom use), scholarship, or research, is not an infringement of copyright. In determining whether the use made of a work in any particular case is a fair use the factors to be considered shall include—

(1) the purpose and character of the use, including whether such use is of a commercial nature or is for non-profit educational purposes;

(2) the nature of the copyrighted work;

(3) the amount and substantiality of the portion used in relation to the copyrighted work as a whole; and

(4) the effect of the use upon the potential market for or value of the copyrighted work.

The fact that a work is unpublished shall not itself bar a finding of fair use if such finding is made upon consideration of all the above factors.

Appendix

Table I

24 Hour	Roman Civil	Roman Hours	Roman Watches	Jewish Watches
00:00	Media Nox         (Midnight)	6th. Hour Night	3rd. Night Watch       (Cockcrowing)	2nd. Night Watch        (Middle Watch)
00:30			3rd. Night Watch       (Cockcrowing)	2nd. Night Watch        (Middle Watch)
01:00		7th. Hour Night	3rd. Night Watch       (Cockcrowing)	2nd. Night Watch        (Middle Watch)
01:30	Mediae Noctis     Inclinatio  (Middle of Night)		3rd. Night Watch       (Cockcrowing)	2nd. Night Watch        (Middle Watch)
02:00		8th. Hour Night	3rd. Night Watch       (Cockcrowing)	3rd. Night Watch           (Morning)
02:30			3rd. Night Watch       (Cockcrowing)	3rd. Night Watch           (Morning)
03:00	Gallicinium      (Cockcrowing)	9th. Hour Night	4th. Night Watch           (Morning)	3rd. Night Watch           (Morning)
03:30			4th. Night Watch           (Morning)	3rd. Night Watch           (Morning)
04:00		10th. Hour Night	4th. Night Watch           (Morning)	3rd. Night Watch           (Morning)
04:30	Conticinium  (Cock Stop   Crowing)		4th. Night Watch           (Morning)	3rd. Night Watch           (Morning)
05:00		11th. Hour Night	4th. Night Watch           (Morning)	3rd. Night Watch           (Morning)
05:30			4th. Night Watch           (Morning)	3rd. Night Watch           (Morning)
06:00	Diluculum             (Dawn)	Diei           (Daylight)	1st. Day Watch           (Forenoon)	1st. Day Watch         (Forenoon)
06:30			1st. Day Watch            (Forenoon)	1st. Day Watch         (Forenoon)
07:00		Prima Diei Hora   (First Hour Daylight)	1st. Day Watch           (Forenoon)	1st. Day Watch         (Forenoon)
07:30			1st. Day Watch           (Forenoon)	1st. Day Watch         (Forenoon)
08:00	Mane           (Morning)	2nd. Hour Daylight	1st. Day Watch           (Forenoon)	1st. Day Watch         (Forenoon)
08:30			1st. Day Watch           (Forenoon)	1st. Day Watch         (Forenoon)
09:00		3rd. Hour Daylight	2nd. Day Watch           (Noon)	1st. Day Watch         (Forenoon)
09:30			2nd. Day Watch           (Noon)	1st. Day Watch         (Forenoon)
10:00	Antemeridian         Tempus           (Forenoon)	4th. Hour Daylight	2nd. Day Watch           (Noon)	2nd. Day Watch        (Middle Watch)
10:30			2nd. Day Watch           (Noon)	2nd. Day Watch        (Middle Watch)
11:00		5th. Hour Daylight	2nd. Day Watch           (Noon)	2nd. Day Watch        (Middle Watch)
11:30			2nd. Day Watch           (Noon)	2nd. Day Watch        (Middle Watch)
12:00	Meridies       (Mid-day/Noon)	6th. Hour Daylight	3rd. Day Watch        (Afternoon)	2nd. Day Watch        (Middle Watch)
12:30			3rd. Day Watch        (Afternoon)	2nd. Day Watch        (Middle Watch)
13:00		7th. Hour Daylight	3rd. Day Watch        (Afternoon)	2nd. Day Watch        (Middle Watch)
13:30			3rd. Day Watch        (Afternoon)	2nd. Day Watch        (Middle Watch)
14:00	Tempus    Pomeridianum         (Afternoon)	8th. Hour Daylight	3rd. Day Watch        (Afternoon)	3rd. Day Watch            (Evening)
14:30			3rd. Day Watch        (Afternoon)	3rd. Day Watch            (Evening)
15:00		9th. Hour Daylight	4th. Day Watch        (Evening)	3rd. Day Watch            (Evening)
15:30			4th. Day Watch        (Evening)	3rd. Day Watch            (Evening)
16:00		10th. Hour Daylight	4th. Day Watch        (Evening)	3rd. Day Watch            (Evening)
16:30			4th. Day Watch        (Evening)	3rd. Day Watch            (Evening)
17:00		11th. Hour Daylight	4th. Day Watch        (Evening)	3rd. Day Watch            (Evening)
17:30			4th. Day Watch        (Evening)	3rd. Day Watch            (Evening)
18:00	Solis Occasus            (Sunset)	Noctis	1st. Night Watch          (Twilight)	1st. Night Watch   (Night Watch Begins)
18:30			1st. Night Watch          (Twilight)	1st. Night Watch   (Night Watch Begins)
19:00	Vespera           (Evening)	Prima Noctis Hora      (First Hour Night)	1st. Night Watch          (Twilight)	1st. Night Watch   (Night Watch Begins)
19:30			1st. Night Watch          (Twilight)	1st. Night Watch   (Night Watch Begins)
20:00	Crepusculum          (Twilight)	2nd. Hour Night	1st. Night Watch          (Twilight)	1st. Night Watch   (Night Watch Begins)
20:30			1st. Night Watch          (Twilight)	1st. Night Watch   (Night Watch Begins)
21:00	Prima Fax   (Lighting Of Candles)	3rd. Hour Night	2nd. Night Watch          (Midnight)	1st. Night Watch   (Night Watch Begins)
21:30			2nd. Night Watch          (Midnight)	1st. Night Watch   (Night Watch Begins)
22:00	Concubia Nox          (Bedtime)	4th. Hour Night	2nd. Night Watch          (Midnight)	2nd. Night Watch        (Middle Watch)
22:30	Intempsta    (Far Into The Night)		2nd. Night Watch          (Midnight)	2nd. Night Watch        (Middle Watch)
23:00		5th. Hour Night	2nd. Night Watch          (Midnight)	2nd. Night Watch        (Middle Watch)
23:30	Inclinatio  Admedian Noctern (Approaching Midnight)		2nd. Night Watch          (Midnight)	2nd. Night Watch        (Middle Watch)
24:00	Media Nox           (Midnight)	6th. Hour Night	3rd. Night Watch        (Cockcrowing)	2nd. Night Watch        (Middle Watch)

The Jewish three-watch system was in force until the Roman occupation when the four-watch system was adopted.

The watches were named after the final hour of the watch.

All timing compared to the modern twenty-four hour clock is only approximate as it depends upon the location and time of year establishing sunset, sunrise and noon.

Roman timekeeping – Wikipedia

Night Watches – BibleTruthLibrary.org (bibletruthpublishers.com)

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