Preparation Day in the New Testament
[Unfinished]
April, 2022
G.D.O'Bradovich III
The tradition of the Roman and Greek Churches is that Jesus was crucified on a Friday afternoon, while certain modern groups, after studying the Gospel accounts, reach contradictory conclusions regarding the day of the crucifixion. One of the premises of modern Biblical study is that no contradictions exist among the Gospel accounts.
The commentaries from Biblehub.org have been consulted.
Matthew Henry (1662 – 1714) Matthew Henry's Concise Commentary
Johann Albrecht Bengel (1687 –1752) Bengel's Gnomon
John Gill (1697–1771) Gill's Exposition of the Entire Bible
Joseph Benson (1749 –1821) Benson Commentary
Albert Barnes (1798 – 1870) Barnes' Notes on the Bible
Heinrich August Wilhelm Meyer (1800 – 1873) Meyer's NT Commentary
Charles John Ellicott (1819–1905) Ellicott's Commentary for English Readers
James Strong (1822 – 1894) Strong’s Commentary
Cambridge Bible for Schools and Colleges was originally published in 1877.
Pulpit Commentary consists of 23 volumes with 22,000 pages and 95,000 entries and was written over a 30-year period with 100 contributors and published in 1985.
The commentaries from Biblehub.org have been consulted.
Matthew Henry (1662 – 1714) Matthew Henry's Concise Commentary
Johann Albrecht Bengel (1687 –1752) Bengel's Gnomon
John Gill (1697–1771) Gill's Exposition of the Entire Bible
Joseph Benson (1749 –1821) Benson Commentary
Albert Barnes (1798 – 1870) Barnes' Notes on the Bible
Heinrich August Wilhelm Meyer (1800 – 1873) Meyer's NT Commentary
Charles John Ellicott (1819–1905) Ellicott's Commentary for English Readers
James Strong (1822 – 1894) Strong’s Commentary
Cambridge Bible for Schools and Colleges was originally published in 1877.
Pulpit Commentary consists of 23 volumes with 22,000 pages and 95,000 entries and was written over a 30-year period with 100 contributors and published in 1985.
***
The main events concerning the annual Passover celebration must be understood, otherwise the New Testament accounts are likely to be misinterpreted. The Passover begins on a full moon, which is always the date of the Nisan 15, occurs in the Spring, and lasts for seven days.
“During the day on the 14th of Nisan, they [the Hebrews] were to slaughter the animal [the lamb or goat]…” Passover, Wikipedia
The animal is “to be eaten "that night", 15th Nisan…” Passover, Wikipedia
“Beginning on the second night of Passover, the 16th day of Nisan, Jews begin the practice of the Counting of the Omer, a nightly reminder of the approach of the holiday of Shavuot 50 days hence.” Passover, Wikipedia
The two pertinent facts regarding the Passover are that the Passover animal is killed on Nisan 14 and is eaten after sunset, which is Nisan 15 [the Passover meal]. Nisan 16 begins the countdown to Shavuot.
In conclusion to this part, Passover is an ambiguous term, as it can refer to the day of the Passover meal or to the week of Passover.
“During the day on the 14th of Nisan, they [the Hebrews] were to slaughter the animal [the lamb or goat]…” Passover, Wikipedia
The animal is “to be eaten "that night", 15th Nisan…” Passover, Wikipedia
“Beginning on the second night of Passover, the 16th day of Nisan, Jews begin the practice of the Counting of the Omer, a nightly reminder of the approach of the holiday of Shavuot 50 days hence.” Passover, Wikipedia
The two pertinent facts regarding the Passover are that the Passover animal is killed on Nisan 14 and is eaten after sunset, which is Nisan 15 [the Passover meal]. Nisan 16 begins the countdown to Shavuot.
In conclusion to this part, Passover is an ambiguous term, as it can refer to the day of the Passover meal or to the week of Passover.
***
And when Joseph had taken the body, he 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 sepulchre and departed and there was Mary Magdalene and the other Mary sitting over against the sepulchre. Now the next day that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, Matthew 27:59-62
The day after the preparation day is the Sabbath. Matthew indirectly informs the reader that the Pharisees visit Pilate on the Sabbath. It is uncertain why Matthew writes this circumlocution.
“The fact that the body was under the care of one who was secretly a disciple aroused their suspicions, and they would naturally take the first opportunity, even at the risk of infringing on the Sabbath rest, of guarding against the fraud which they suspected.” Strong’s Commentary
Since Joseph of Armiathea was a secret disciple, it is not certain how the Jewish leaders became aware of this fact. However, as Jesus was placed in the tomb of Joseph and presumably crucified in his garden, the leaders would rightly be suspicious.
“But they [the Pharisees] took this measure not on the morrow, in our sense of the word, but in the evening, after sunsetting, when the Jewish sabbath was begun, and when they understood the body was buried. To have delayed it to sunrising would have been preposterous, as the disciples might have stolen the body away during the preceding night.” Benson Commentary
Benson comments that the Pharisees would not have waited until Saturday morning to secure the body, as this would have allowed the disciples sufficient time to remove the body after sunset on Friday.
“On the Jewish sabbath, the chief priests and Pharisees, when they should have been at their devotions, were dealing with Pilate about securing the sepulchre.” Matthew Henry's Concise Commentary
“The "next day" mentioned here does not mean the following day in our acceptation of the word, or the following "morning," but the next day in the Jewish way of speaking - that is, after the next day had commenced, or after sundown. To suppose them to have waited until the next morning would be absurd, as the disciples would be as likely to steal him away the first night as the second.”
Barnes' Notes on the Bible
Barnes agrees with Benson that for the Pharisees to wait until Saturday morning to secure the tomb would be “absurd” and approached Pilate on Friday night.
“Now the next day that followed the day of preparation,.... Which was the sabbath day; for the day of preparation was the day before the sabbath, Mark 15:42, in which they prepared every thing necessary for the sabbath, and therefore was so called: and as this introduces the account of the chief priests and Pharisees, making application to Pilate, to secure the sepulchre; and which by his leave they did, by sealing the stone, and setting a guard about the sepulchre;” Gill's Exposition of the Entire Bible
These actions of the Pharisees shows “what consciences these men had, who accused the disciples of Christ of a violation of the sabbath, for plucking a few ears of corn on that day; and sought to kill Jesus, because he healed a man on it, and bid him take up his bed and walk; and yet they themselves could leave their devotions, and first meet together and agree upon an address to Pilate, and then go in a body to his palace; and having obtained their request, march to Joseph's garden, and make the sepulchre sure, sealing the stone, and setting a watch, which were servile works, and, according to their laws and traditions, not to be done on the sabbath day; and yet they scrupled them not, notwithstanding their characters and profession, which follow” Gill's Exposition of the Entire Bible
Gill states that the Pharisees talking to Pilate is a servile work and not permitted on the Sabbath and this observation is, on the whole, correct. However, it is permissible to work on the Sabbath to save human life. If Jesus’ disciples removed his body and claimed his resurrection, then the aftermath would cost hundreds or thousands of lives of Jews in an attempted revolt. Therefore, the Pharisees could justify the meeting with Pilate on the Sabbath.
The Pharisees possibly suspected that Joseph was a secret disciple of Jesus, as Jesus’ burial was in Joseph’s tomb and the crucifixion reasonably occurred in Joseph’s garden.
“The language of the synoptists leads to the conclusion that the action of the Sanhedrists in applying to Pilate took place on the sabbath, their uneasy conscience and fear of some surprising event overcoming that scrupulous regard to the sanctity of the holy day which they would have strictly enforced upon others.” Pulpit Commentary
The Pulpit Commentary notes that the Sanhedrists are possible hypocrites.
The day after the preparation day is the Sabbath. Matthew indirectly informs the reader that the Pharisees visit Pilate on the Sabbath. It is uncertain why Matthew writes this circumlocution.
“The fact that the body was under the care of one who was secretly a disciple aroused their suspicions, and they would naturally take the first opportunity, even at the risk of infringing on the Sabbath rest, of guarding against the fraud which they suspected.” Strong’s Commentary
Since Joseph of Armiathea was a secret disciple, it is not certain how the Jewish leaders became aware of this fact. However, as Jesus was placed in the tomb of Joseph and presumably crucified in his garden, the leaders would rightly be suspicious.
“But they [the Pharisees] took this measure not on the morrow, in our sense of the word, but in the evening, after sunsetting, when the Jewish sabbath was begun, and when they understood the body was buried. To have delayed it to sunrising would have been preposterous, as the disciples might have stolen the body away during the preceding night.” Benson Commentary
Benson comments that the Pharisees would not have waited until Saturday morning to secure the body, as this would have allowed the disciples sufficient time to remove the body after sunset on Friday.
“On the Jewish sabbath, the chief priests and Pharisees, when they should have been at their devotions, were dealing with Pilate about securing the sepulchre.” Matthew Henry's Concise Commentary
“The "next day" mentioned here does not mean the following day in our acceptation of the word, or the following "morning," but the next day in the Jewish way of speaking - that is, after the next day had commenced, or after sundown. To suppose them to have waited until the next morning would be absurd, as the disciples would be as likely to steal him away the first night as the second.”
Barnes' Notes on the Bible
Barnes agrees with Benson that for the Pharisees to wait until Saturday morning to secure the tomb would be “absurd” and approached Pilate on Friday night.
“Now the next day that followed the day of preparation,.... Which was the sabbath day; for the day of preparation was the day before the sabbath, Mark 15:42, in which they prepared every thing necessary for the sabbath, and therefore was so called: and as this introduces the account of the chief priests and Pharisees, making application to Pilate, to secure the sepulchre; and which by his leave they did, by sealing the stone, and setting a guard about the sepulchre;” Gill's Exposition of the Entire Bible
These actions of the Pharisees shows “what consciences these men had, who accused the disciples of Christ of a violation of the sabbath, for plucking a few ears of corn on that day; and sought to kill Jesus, because he healed a man on it, and bid him take up his bed and walk; and yet they themselves could leave their devotions, and first meet together and agree upon an address to Pilate, and then go in a body to his palace; and having obtained their request, march to Joseph's garden, and make the sepulchre sure, sealing the stone, and setting a watch, which were servile works, and, according to their laws and traditions, not to be done on the sabbath day; and yet they scrupled them not, notwithstanding their characters and profession, which follow” Gill's Exposition of the Entire Bible
Gill states that the Pharisees talking to Pilate is a servile work and not permitted on the Sabbath and this observation is, on the whole, correct. However, it is permissible to work on the Sabbath to save human life. If Jesus’ disciples removed his body and claimed his resurrection, then the aftermath would cost hundreds or thousands of lives of Jews in an attempted revolt. Therefore, the Pharisees could justify the meeting with Pilate on the Sabbath.
The Pharisees possibly suspected that Joseph was a secret disciple of Jesus, as Jesus’ burial was in Joseph’s tomb and the crucifixion reasonably occurred in Joseph’s garden.
“The language of the synoptists leads to the conclusion that the action of the Sanhedrists in applying to Pilate took place on the sabbath, their uneasy conscience and fear of some surprising event overcoming that scrupulous regard to the sanctity of the holy day which they would have strictly enforced upon others.” Pulpit Commentary
The Pulpit Commentary notes that the Sanhedrists are possible hypocrites.
***
There were also women looking on afar off: among whom was Mary Magdalene and Mary the mother of James the less and of Joses and Salome (who also when he was in Galilee, followed him and ministered unto him) and many other women which came up with him unto Jerusalem and now when the even was come, because it was the preparation, that is, the day before the sabbath. Joseph of Arimathaea, an honourable counseller which also waited for the kingdom of God, came and went in boldly unto Pilate and craved the body of Jesus. Mark 15:40-43
“because it was the preparation; of the passover, and of the sabbath, when they prepared their food, and got it ready for the ensuing sabbath, on which it was not lawful to dress any; that is, the day before the sabbath; that is, Friday; on which day, it is clear, Christ suffered, died, and was buried.”
Gill's Exposition of the Entire Bible
Gill states the preparation was for both the Passover and the Sabbath and that “it is clear” that it was Friday that Christ was crucified.
“the preparation] i. e. for the Sabbath, which St Mark, writing for other readers than Jews, explains as “the day before the Sabbath.”” Cambridge Bible for Schools and Colleges
“because it was the preparation; of the passover, and of the sabbath, when they prepared their food, and got it ready for the ensuing sabbath, on which it was not lawful to dress any; that is, the day before the sabbath; that is, Friday; on which day, it is clear, Christ suffered, died, and was buried.”
Gill's Exposition of the Entire Bible
Gill states the preparation was for both the Passover and the Sabbath and that “it is clear” that it was Friday that Christ was crucified.
“the preparation] i. e. for the Sabbath, which St Mark, writing for other readers than Jews, explains as “the day before the Sabbath.”” Cambridge Bible for Schools and Colleges
***
And, behold, there was a man named Joseph, a counseller, and he was a good man and a just (The same had not consented to the counsel and deed of them). He was of Arimathaea, a city of the Jews, who also himself waited for the kingdom of God. This man went unto Pilate and begged the body of Jesus and he took it down and wrapped it in linen and laid it in a sepulchre that was hewn in stone, wherein never man before was laid, and that day was the preparation and the sabbath drew on. Luke 23:50-54
“The sabbath drew on.—Literally, the Sabbath was dawning.” Ellicott's Commentary for English Readers
“Greek, subbaton epefwske, the sabbath shined. What preparation was here intended, whether to the weekly sabbath of the Jews, (that it was most certainly), or to the passover also, which some will have to have been this year put off to that day, because of the concurrence of the weekly and the annual feast, I shall not determine…” Matthew Poole's Commentary
Poole does not comment on the possibility that the weekly and annual feast were concurrent. Yet, if one does not know what day the Passover commenced, then this brings confusion regarding the events between Palm Sunday and the weekly Sabbath.
“54. the preparation] This word paraskeue became the ordinary Greek word for Friday, because on Friday the Jews diligently prepared for the Sabbath, which began at sunset. The afternoon is called prosabbaton in Mark 15:42. Jos. Antt. xvi. 6.2” Cambridge Bible for Schools and Colleges
The KJV translates Strong's G4315 [προσάββατον prosabbaton] as: day before the sabbath (1).
“...and that they [the Jews] be not obliged to go before any judge on the Sabbath-day, nor on the day of the preparation to it, after the ninth hour: “ Antiquities of the Jews, xvi. 6.2
“We are told that Shammai, the almost contemporary founder of the most rigid school of legalists, used to spend the whole week in meditating how he could best observe the Sabbath.”
Cambridge Bible for Schools and Colleges
“drew on] Literally, “began to dawn.” This expression is used, although the Sabbath began at sunset (Mark 15:42), because the whole period of darkness was regarded as anticipatory of the dawn. Hence the Jews sometimes called the evening of Friday ‘the daybreak.’ When St John (John 19:31) calls the coming Sabbath “a high day,” the expression seems clearly to imply that it was both the Sabbath and the day of the Passover.” Cambridge Bible for Schools and Colleges
The implication is that the Passover coincided with the weekly Sabbath.
“And now when the even was come, because it was the preparation, that is, the day before the sabbath,” Mark 15:42
“Verse 54. - And that day was the preparation, and the sabbath drew on. It was the preparation for the sabbath, but more especially for the great Passover Feast. St. John, for this reason, calls the coming sabbath "a high day." Drew on; literally began to dawn; although the sabbath began at sunset, the whole time of darkness was regarded as anticipatory of the dawn. The evening of Friday was sometimes even called "the daybreak." Luke 23:54” Pulpit Commentary
The “bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high μεγάλη day,)” John 19:31
The KJV translates Strong's G3173 [μέγας megas] as: great (150), loud (33), miscellaneous (12).
“The sabbath drew on.—Literally, the Sabbath was dawning.” Ellicott's Commentary for English Readers
“Greek, subbaton epefwske, the sabbath shined. What preparation was here intended, whether to the weekly sabbath of the Jews, (that it was most certainly), or to the passover also, which some will have to have been this year put off to that day, because of the concurrence of the weekly and the annual feast, I shall not determine…” Matthew Poole's Commentary
Poole does not comment on the possibility that the weekly and annual feast were concurrent. Yet, if one does not know what day the Passover commenced, then this brings confusion regarding the events between Palm Sunday and the weekly Sabbath.
“54. the preparation] This word paraskeue became the ordinary Greek word for Friday, because on Friday the Jews diligently prepared for the Sabbath, which began at sunset. The afternoon is called prosabbaton in Mark 15:42. Jos. Antt. xvi. 6.2” Cambridge Bible for Schools and Colleges
The KJV translates Strong's G4315 [προσάββατον prosabbaton] as: day before the sabbath (1).
“...and that they [the Jews] be not obliged to go before any judge on the Sabbath-day, nor on the day of the preparation to it, after the ninth hour: “ Antiquities of the Jews, xvi. 6.2
“We are told that Shammai, the almost contemporary founder of the most rigid school of legalists, used to spend the whole week in meditating how he could best observe the Sabbath.”
Cambridge Bible for Schools and Colleges
“drew on] Literally, “began to dawn.” This expression is used, although the Sabbath began at sunset (Mark 15:42), because the whole period of darkness was regarded as anticipatory of the dawn. Hence the Jews sometimes called the evening of Friday ‘the daybreak.’ When St John (John 19:31) calls the coming Sabbath “a high day,” the expression seems clearly to imply that it was both the Sabbath and the day of the Passover.” Cambridge Bible for Schools and Colleges
The implication is that the Passover coincided with the weekly Sabbath.
“And now when the even was come, because it was the preparation, that is, the day before the sabbath,” Mark 15:42
“Verse 54. - And that day was the preparation, and the sabbath drew on. It was the preparation for the sabbath, but more especially for the great Passover Feast. St. John, for this reason, calls the coming sabbath "a high day." Drew on; literally began to dawn; although the sabbath began at sunset, the whole time of darkness was regarded as anticipatory of the dawn. The evening of Friday was sometimes even called "the daybreak." Luke 23:54” Pulpit Commentary
The “bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high μεγάλη day,)” John 19:31
The KJV translates Strong's G3173 [μέγας megas] as: great (150), loud (33), miscellaneous (12).
***
The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. John 19:31
“The preparation,. . . . an high day.—Comp. Excursus F: The Day of the Crucifixion of our Lord, p. 559. The Roman custom was to allow the bodies to remain on the cross. To the Jews this was defilement (Deuteronomy 21:22-23), against which they were the more anxious to take precaution because the approaching Sabbath was “an high day.” Ellicott's Commentary for English Readers
It seems unreasonable that the crucifixion of Jesus was the first crucifixion in Jerusalem and the Jews needed to petition Pilate concerning leaving the bodies hanging overnight. The narrative suggests that the Romans were unaware of the Jewish custom of not leaving bodies exposed overnight. We suggest that after the victims suffered for so many hours, their legs would be broken by the Romans as a matter of policy. This proposed policy presumes that the Romans were concerned with the Jewish laws.
“John 19:31-37. That the bodies should not remain on the cross — It was customary among the Romans to let the bodies of persons who had been executed continue on the crosses, or stakes, till they were devoured by birds or beasts of prey. But the law of Moses expressly prohibited the Jews from suffering the bodies of those who were hanged to remain all night on the trees, Deuteronomy 21:22; for that reason, as well as because the sabbath was at hand, which would have been profaned by their remaining, especially as that sabbath was a day of peculiar solemnity, being the second day of the feast of unleavened bread, … and also the day for presenting and offering the sheaf of new corn; therefore, the Jews besought Pilate that the legs of the three crucified persons might be broken, to hasten their death; and Pilate consented, and gave the order they desired.” Benson Commentary
Although Poole offers no conclusion as to whether the weekly and annual Sabbaths coincided, Benson states that the Sabbath was the “second day of the feast of unleavened bread.” If this is true, then the first day of the Passover began on Thursday night.
“That the bodies ... - The law required that the bodies of those who were hung should not remain suspended during the night. See Deuteronomy 21:22-23. That law was made when the punishment by crucifixion was unknown, and when those who were suspended would almost immediately expire. In the punishment by crucifixion, life was lengthened out for four, five, or eight days. The Jews therefore requested that their death might be hastened, and that the land might not be polluted by their bodies remaining suspended on the Sabbath day.” Barnes' Notes on the Bible
If the concern was the corpse hanging over the Sabbath, then it seems reasonable that Romans would crucify individuals on Saturday night so that the criminals can suffer up to six days before breaking their legs and hastening their death.
“Was an high day - It was:
1. The Sabbath.
2. It was the day on which the paschal feast properly commenced.
It was called a high day because that year the feast of the Passover commenced on the Sabbath. Greek: "Great day."” Barnes' Notes on the Bible
Barnes states that Saturday was “the day on which the paschal feast properly commenced.”, while Benson writes that Saturday was “the second day of the feast”.
And if a man have committed a sin worthy of death and he be to be put to death and thou hang him on a tree, his body נִבְלָתוֹ shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance. Deuteronomy 21:22-23
The KJV translates Strong's H5038 [ נְבֵלָה nᵊḇēlâ] as: carcase (36), dead body (5), dieth of itself (4), dead of itself (1), died (1), body (1).
It is clear that the corpse is not allowed to remain unburied, but the suffering victims of the crucifixion could remain hanging.
“on the sabbath day, for that sabbath day was an high day—or "great" day—the first day of unleavened bread, and, as concurring with an ordinary sabbath, the most solemn season of the ecclesiastical year. Hence their peculiar jealousy lest the law should be infringed.”
Jamieson-Fausset-Brown Bible Commentary
Jamieson-Fausset-Brown also states that the first day of Passover concurs with the weekly Sabbath.
“It was the preparation; not to the passover, (for that was celebrated the night before), but to the weekly sabbath; and they judged according to the law, Deu 21:23, that the land would be defiled if the persons executed were not buried that day, but their bodies should remain on the tree all night, especially on the sabbath, which began immediately after sunset. And this sabbath was a more than ordinary sabbath, for it was not only the weekly sabbath, but also their second day of unleavened bread; which, and the last day, were both very solemn days, as may be seen, Leviticus 23:1-44. This makes them come and beseech Pilate that the bodies might be taken down, and in order to it, that their legs might be broken, lest any life remaining in them they should revive and escape.” Matthew Poole's Commentary
Poole states that the preparation day was for the weekly Sabbath and that the Passover was “celebrated the night before”, that is, on Thursday. Poole expressly states that he is non committal for the concurrence of the weekly and annual Sabbath in the commentary on Luke 23:52, yet, now he states that the weekly Sabbath is “second day of unleavened bread”. Therefore, it follows that Friday is the first day of unleavened bread.
“παρασκευή] Because it was the day of preparation, namely, τοῦ σαββάτου, for the Sabbath. This reference of παρασκ. necessarily follows from ἐν τῷ σαββάτῳ. But the parenthesis ἦν γὰρ μεγάλη, κ.τ.λ. indicates why they wished not to have the Sabbath, especially on that occasion, desecrated by the bodies remaining on the cross; because great, i.e. pre-eminently holy (comp. John 7:37; Isaiah 1:13), was the day of that Sabbath, because, that is, it was (not merely generally a Sabbath in the Passover feast time, but) at the same time the first day of Passover, the 15th Nisan. It was thus a Sabbath with twofold authority, since the first feast-day also had the character of a Sabbath (Leviticus 23:7-15).” Meyer's NT Commentary
Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. Isaiah 1:13
Meyer concludes that the weekly Sabbath was not “pre-eminently holy” because it occurred during the week of Passover. The unstated reason is that in the vast majority of years, the weekly Sabbath occur during the Passover week. However, Meyer states that the weekly Sabbath coincided with the “first day of Passover”. This view contradicts Benson, who states that the “Sabbath was the “second day of the feast of unleavened bread.”
“With a Quartodeciman usage of speech (Hilgenfeld) the designation of the Sabbath in the present passage has nothing to do. See Steitz in the Jahrb. f. Deutsche Theol. 1861, p. 113 ff. As the second feast-day, however, which is the day that results from the attempts at harmonizing (see on John 18:28), it could only be termed μεγάλη [megáli], for the reason that on this day, i.e. the 16th Nisan, the feast of Sheaves took place, Leviticus 23:10 ff.” Meyer's NT Commentary
Then led they Jesus from Caiaphas unto the hall of judgment and it was early and they themselves went not into the judgment hall, lest they should be defiled, but that they might eat the passover. John 18:28
Continuing: “But how could John have presupposed, in his readers, without any indication, a reference to this? These could explain to themselves the μεγαλότης [megalótis] of that Sabbath only from John 19:14, from the fact, namely, that the παρασκευὴ τοῦ σαββάτου [paraskeví toú savvátou] of which John speaks was at the same time, according to John 19:14, παρασκευὴ τοῦ πάσχα [paraskeví toú páscha].”
Meyer's NT Commentary
And it was the preparation of the passover and about the sixth hour and he saith unto the Jews, “Behold your King!” John 19:14
“the preparation] The eve of the Sabbath; and the Sabbath on this occasion coincided with the 15th Nisan, the first day of the Passover. This first day ranked as a Sabbath (Exodus 12:16; Leviticus 23:7); so that the day was doubly holy.” Cambridge Bible for Schools and Colleges
The evening of the Sabbath coincides with the first day of Passover.
“that … high day] Literally, the day of that Sabbath was great (comp. John 7:37).”
Cambridge Bible for Schools and Colleges
“In the last day, that great [μεγάλῃ] day of the feast [Passover, John 6:4], Jesus stood and cried, saying, “If any man thirst, let him come unto me, and drink.” John 7:37
“John 19:31. Ἐν τῷ Σαββάτῳ, on the Sabbath) This special reason includes that general reason, of which Deuteronomy 21:23 speaks: The criminal’s “body shall not remain all night upon the tree, but thou shalt in any wise bury him on that day (for he that is hanged is accursed of God), that thy land be not defiled.”—γὰρ, for) This assigns the reason why the Preparation (παρασκευή) urged them to make haste.—μεγάλη, a great) inasmuch as the Sabbath and the Feast met together on the same day: add, that the Rest of the Lord in the sepulchre was an accessory circumstance of its greatness [though this was not perceived by the Jews].” Bengel's Gnomon
Bengel believes that “the Sabbath and the Feast met together on the same day”.
“The preparation,. . . . an high day.—Comp. Excursus F: The Day of the Crucifixion of our Lord, p. 559. The Roman custom was to allow the bodies to remain on the cross. To the Jews this was defilement (Deuteronomy 21:22-23), against which they were the more anxious to take precaution because the approaching Sabbath was “an high day.” Ellicott's Commentary for English Readers
It seems unreasonable that the crucifixion of Jesus was the first crucifixion in Jerusalem and the Jews needed to petition Pilate concerning leaving the bodies hanging overnight. The narrative suggests that the Romans were unaware of the Jewish custom of not leaving bodies exposed overnight. We suggest that after the victims suffered for so many hours, their legs would be broken by the Romans as a matter of policy. This proposed policy presumes that the Romans were concerned with the Jewish laws.
“John 19:31-37. That the bodies should not remain on the cross — It was customary among the Romans to let the bodies of persons who had been executed continue on the crosses, or stakes, till they were devoured by birds or beasts of prey. But the law of Moses expressly prohibited the Jews from suffering the bodies of those who were hanged to remain all night on the trees, Deuteronomy 21:22; for that reason, as well as because the sabbath was at hand, which would have been profaned by their remaining, especially as that sabbath was a day of peculiar solemnity, being the second day of the feast of unleavened bread, … and also the day for presenting and offering the sheaf of new corn; therefore, the Jews besought Pilate that the legs of the three crucified persons might be broken, to hasten their death; and Pilate consented, and gave the order they desired.” Benson Commentary
Although Poole offers no conclusion as to whether the weekly and annual Sabbaths coincided, Benson states that the Sabbath was the “second day of the feast of unleavened bread.” If this is true, then the first day of the Passover began on Thursday night.
“That the bodies ... - The law required that the bodies of those who were hung should not remain suspended during the night. See Deuteronomy 21:22-23. That law was made when the punishment by crucifixion was unknown, and when those who were suspended would almost immediately expire. In the punishment by crucifixion, life was lengthened out for four, five, or eight days. The Jews therefore requested that their death might be hastened, and that the land might not be polluted by their bodies remaining suspended on the Sabbath day.” Barnes' Notes on the Bible
If the concern was the corpse hanging over the Sabbath, then it seems reasonable that Romans would crucify individuals on Saturday night so that the criminals can suffer up to six days before breaking their legs and hastening their death.
“Was an high day - It was:
1. The Sabbath.
2. It was the day on which the paschal feast properly commenced.
It was called a high day because that year the feast of the Passover commenced on the Sabbath. Greek: "Great day."” Barnes' Notes on the Bible
Barnes states that Saturday was “the day on which the paschal feast properly commenced.”, while Benson writes that Saturday was “the second day of the feast”.
And if a man have committed a sin worthy of death and he be to be put to death and thou hang him on a tree, his body נִבְלָתוֹ shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance. Deuteronomy 21:22-23
The KJV translates Strong's H5038 [ נְבֵלָה nᵊḇēlâ] as: carcase (36), dead body (5), dieth of itself (4), dead of itself (1), died (1), body (1).
It is clear that the corpse is not allowed to remain unburied, but the suffering victims of the crucifixion could remain hanging.
“on the sabbath day, for that sabbath day was an high day—or "great" day—the first day of unleavened bread, and, as concurring with an ordinary sabbath, the most solemn season of the ecclesiastical year. Hence their peculiar jealousy lest the law should be infringed.”
Jamieson-Fausset-Brown Bible Commentary
Jamieson-Fausset-Brown also states that the first day of Passover concurs with the weekly Sabbath.
“It was the preparation; not to the passover, (for that was celebrated the night before), but to the weekly sabbath; and they judged according to the law, Deu 21:23, that the land would be defiled if the persons executed were not buried that day, but their bodies should remain on the tree all night, especially on the sabbath, which began immediately after sunset. And this sabbath was a more than ordinary sabbath, for it was not only the weekly sabbath, but also their second day of unleavened bread; which, and the last day, were both very solemn days, as may be seen, Leviticus 23:1-44. This makes them come and beseech Pilate that the bodies might be taken down, and in order to it, that their legs might be broken, lest any life remaining in them they should revive and escape.” Matthew Poole's Commentary
Poole states that the preparation day was for the weekly Sabbath and that the Passover was “celebrated the night before”, that is, on Thursday. Poole expressly states that he is non committal for the concurrence of the weekly and annual Sabbath in the commentary on Luke 23:52, yet, now he states that the weekly Sabbath is “second day of unleavened bread”. Therefore, it follows that Friday is the first day of unleavened bread.
“παρασκευή] Because it was the day of preparation, namely, τοῦ σαββάτου, for the Sabbath. This reference of παρασκ. necessarily follows from ἐν τῷ σαββάτῳ. But the parenthesis ἦν γὰρ μεγάλη, κ.τ.λ. indicates why they wished not to have the Sabbath, especially on that occasion, desecrated by the bodies remaining on the cross; because great, i.e. pre-eminently holy (comp. John 7:37; Isaiah 1:13), was the day of that Sabbath, because, that is, it was (not merely generally a Sabbath in the Passover feast time, but) at the same time the first day of Passover, the 15th Nisan. It was thus a Sabbath with twofold authority, since the first feast-day also had the character of a Sabbath (Leviticus 23:7-15).” Meyer's NT Commentary
Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. Isaiah 1:13
Meyer concludes that the weekly Sabbath was not “pre-eminently holy” because it occurred during the week of Passover. The unstated reason is that in the vast majority of years, the weekly Sabbath occur during the Passover week. However, Meyer states that the weekly Sabbath coincided with the “first day of Passover”. This view contradicts Benson, who states that the “Sabbath was the “second day of the feast of unleavened bread.”
“With a Quartodeciman usage of speech (Hilgenfeld) the designation of the Sabbath in the present passage has nothing to do. See Steitz in the Jahrb. f. Deutsche Theol. 1861, p. 113 ff. As the second feast-day, however, which is the day that results from the attempts at harmonizing (see on John 18:28), it could only be termed μεγάλη [megáli], for the reason that on this day, i.e. the 16th Nisan, the feast of Sheaves took place, Leviticus 23:10 ff.” Meyer's NT Commentary
Then led they Jesus from Caiaphas unto the hall of judgment and it was early and they themselves went not into the judgment hall, lest they should be defiled, but that they might eat the passover. John 18:28
Continuing: “But how could John have presupposed, in his readers, without any indication, a reference to this? These could explain to themselves the μεγαλότης [megalótis] of that Sabbath only from John 19:14, from the fact, namely, that the παρασκευὴ τοῦ σαββάτου [paraskeví toú savvátou] of which John speaks was at the same time, according to John 19:14, παρασκευὴ τοῦ πάσχα [paraskeví toú páscha].”
Meyer's NT Commentary
And it was the preparation of the passover and about the sixth hour and he saith unto the Jews, “Behold your King!” John 19:14
“the preparation] The eve of the Sabbath; and the Sabbath on this occasion coincided with the 15th Nisan, the first day of the Passover. This first day ranked as a Sabbath (Exodus 12:16; Leviticus 23:7); so that the day was doubly holy.” Cambridge Bible for Schools and Colleges
The evening of the Sabbath coincides with the first day of Passover.
“that … high day] Literally, the day of that Sabbath was great (comp. John 7:37).”
Cambridge Bible for Schools and Colleges
“In the last day, that great [μεγάλῃ] day of the feast [Passover, John 6:4], Jesus stood and cried, saying, “If any man thirst, let him come unto me, and drink.” John 7:37
“John 19:31. Ἐν τῷ Σαββάτῳ, on the Sabbath) This special reason includes that general reason, of which Deuteronomy 21:23 speaks: The criminal’s “body shall not remain all night upon the tree, but thou shalt in any wise bury him on that day (for he that is hanged is accursed of God), that thy land be not defiled.”—γὰρ, for) This assigns the reason why the Preparation (παρασκευή) urged them to make haste.—μεγάλη, a great) inasmuch as the Sabbath and the Feast met together on the same day: add, that the Rest of the Lord in the sepulchre was an accessory circumstance of its greatness [though this was not perceived by the Jews].” Bengel's Gnomon
Bengel believes that “the Sabbath and the Feast met together on the same day”.
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Jesus’ triumphant entry is recorded in Matthew [21:7-11], but there is no indication of the day. The next day, Jesus returns [Matt 21:18].
Ye know that after two days is the feast of the passover, Matt 26:2
Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, “Where wilt thou that we prepare for thee to eat the passover?” Matt 26:17
Now when the even was come, he sat down with the twelve. Matt 26:20
Jesus eats the Passover in the Gospel of Matthew.
When the morning was come, Matt 27:1
Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, “Eli, Eli, lama sabachthani?” that is to say, My God, my God, why hast thou forsaken me? Matt 27:45-46
Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, Matt 27:62
Ye know that after two days is the feast of the passover, Matt 26:2
Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, “Where wilt thou that we prepare for thee to eat the passover?” Matt 26:17
Now when the even was come, he sat down with the twelve. Matt 26:20
Jesus eats the Passover in the Gospel of Matthew.
When the morning was come, Matt 27:1
Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, “Eli, Eli, lama sabachthani?” that is to say, My God, my God, why hast thou forsaken me? Matt 27:45-46
Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, Matt 27:62
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Jesus’ entry into Jerusalem is related [Mark 11:9-10].
And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11
And on the morrow, when they were come from Bethany, Mark 11:12
And when even was come, he went out of the city. Mark 11:19
And in the morning, as they passed by, they saw the fig tree dried up from the roots. Mark 11:20
After two days was the feast of the passover, and of unleavened bread: Mark 14:1
And the first day of unleavened bread, when they killed the passover, his disciples said unto him, “Where wilt thou that we go and prepare that thou mayest eat the passover?” Mark 14:12
And as they sat and did eat, Jesus said, “Verily I say unto you, One of you which eateth with me shall betray me.” Mark 14:18
Jesus eats the Passover in the Gospel of Mark.
And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, Mark 15:1
And when the sixth hour was come, there was darkness over the whole land until the ninth hour.
And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? Mark 15:33-34
And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. Mark 16:1
And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11
And on the morrow, when they were come from Bethany, Mark 11:12
And when even was come, he went out of the city. Mark 11:19
And in the morning, as they passed by, they saw the fig tree dried up from the roots. Mark 11:20
After two days was the feast of the passover, and of unleavened bread: Mark 14:1
And the first day of unleavened bread, when they killed the passover, his disciples said unto him, “Where wilt thou that we go and prepare that thou mayest eat the passover?” Mark 14:12
And as they sat and did eat, Jesus said, “Verily I say unto you, One of you which eateth with me shall betray me.” Mark 14:18
Jesus eats the Passover in the Gospel of Mark.
And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, Mark 15:1
And when the sixth hour was come, there was darkness over the whole land until the ninth hour.
And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? Mark 15:33-34
And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. Mark 16:1
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Jesus’ entry into Jerusalem. Luke 19:38
And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives. And all the people came early in the morning to him in the temple, for to hear him. Luke 21:37-38
Then came the day of unleavened bread, when the passover must be killed. Luke 22:7
And when the hour was come, he sat down, and the twelve apostles with him. Luk 22:14
Jesus eats the Passover in the Gospel of Luke.
And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. Luke 23:44
And that day [the crucifixion] was the preparation, and the sabbath drew on. Luke 23:54
Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them. Luke 24:1
And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives. And all the people came early in the morning to him in the temple, for to hear him. Luke 21:37-38
Then came the day of unleavened bread, when the passover must be killed. Luke 22:7
And when the hour was come, he sat down, and the twelve apostles with him. Luk 22:14
Jesus eats the Passover in the Gospel of Luke.
And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. Luke 23:44
And that day [the crucifixion] was the preparation, and the sabbath drew on. Luke 23:54
Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them. Luke 24:1
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Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. John 12:1-3
Jesus’ anointing occurred after Martha served a supper and as serving is work, it could not happen on the Sabbath, so these events must have occurred on Saturday night. Also, Saturday, Sunday, Monday, Tuesday, Wednesday, and Thursday are six days, if the Passover was Friday night.
[Entry into Jerusalem] On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, John 12:12
Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.
And supper being ended, John 13:1-2
Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. John 18:28
It is clear that Jesus did not eat the Passover with his disciples, as he was in custody.
And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! John 19:14
There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand. John 19:42
The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. John 20:1
Jesus’ anointing occurred after Martha served a supper and as serving is work, it could not happen on the Sabbath, so these events must have occurred on Saturday night. Also, Saturday, Sunday, Monday, Tuesday, Wednesday, and Thursday are six days, if the Passover was Friday night.
[Entry into Jerusalem] On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, John 12:12
Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.
And supper being ended, John 13:1-2
Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. John 18:28
It is clear that Jesus did not eat the Passover with his disciples, as he was in custody.
And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! John 19:14
There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand. John 19:42
The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. John 20:1