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"When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law."Galatians 4:4

The Set Time of the Lamb of God

7 BCE → 27 CE · Baptism and Cana 24 · Sukkot 26 · the following Shavuot 27
TheTimeofTheReturn.com · WellSpr.ing
The refined house chronology runs from a 7 BCE birth to the Passion at Passover in 27 CE. Its preliminary baptism-and-signs sequence opens in autumn 24 CE: baptism at Elul 1, forty days in the wilderness, and Cana at Sukkot in a forty-five-day inclusive reconstruction. The Wellkeeper distinguishes this from the formal public proclamation at Nazareth in Nisan 25 CE, when Jesus reads Isaiah 61's acceptable year; the Nisan assignment and this reading of Cana's 'mine hour is not yet come' are house conviction, not dates explicitly supplied by the Gospels. Earlier signs and teaching are not denied. This public phase runs approximately two years to the Passion season in 27, with resurrection appearances and teaching before the ascension afterward. John supplies the festival sequence: Passovers assigned to 25 and 26, Tabernacles and Dedication in 26, and the final Passover in 27. The Wellkeeper places the Transfiguration on Hermon at the opening night of Sukkot 26, with descent the next morning and a proposed southbound journey toward the mid-feast Temple teaching of John 7. The text fixes that teaching within the feast, not the date of arrival or the mountain departure. Here the 22 days of the seventh month are reconstructed beside their 2026 house counterparts; Passion and Shavuot in 27 stand beside the following 2027 echo. The sequence is argued openly: textual events, calendrical assumptions, travel arithmetic and conviction are not the same kind of evidence.
How to read this
This exhibit keeps four kinds of claim deliberately separate, so a reader can see exactly what each rests on. The spine is sourced history and dated text — it should survive a hostile reader who shares none of the author's beliefs. The scaffold is reasoning built on the spine by sequence or season. A core assumption is a reading-choice the frame depends on, named openly rather than hidden. And the reading is conviction — what the author (writing under the covenant name the Wellkeeper) personally holds, set behind a visible fence so it never leans on the spine and the spine is never charged with it. The phrase "fenced as reading" throughout means: held as belief, not offered as proof.
Spine — sourced
Scaffold — reasoned
Core assumption — named dependency
Reading — fenced conviction
7 BCEHouse birth year
+ 30
24 CEAutumn · baptism and Cana
→
27 CEPassover · then Shavuot
No year zero: 7 BCE to 24 CE is a thirty-year calendar-year interval. The start-to-Passion span is autumn 24 to spring 27, not three elapsed years.

The detailed reconstruction and its companions

LXXXVII · The Crucifixion, Reckoned — the case for 7 BCE → 27 CE is the detailed birth/baptism/Passion argument and candidate-year comparison.

CLXX · The 45 Days from Baptism to Cana carries the forty-then-five pattern and its alternative counting seam. The Real Mount of Transfiguration argues the mountain identification. The Days of the Glorious Return reconstructs the 2026 house season.

The forty-five inclusive dates: one no-gap harmonization

Under a thirty-day Elul, day 1 is Elul 1; day 40 is Tishri 10; day 45 is Tishri 15. Forty-five inclusive dates span forty-four elapsed day boundaries, not necessarily forty-five measured 24-hour periods. The season and the following alignment remain reconstruction.

  1. Day 1 · Elul 1: baptism, followed by the wilderness (Matthew 3:13–4:2; Mark 1:9–13).
  2. Days 1–40: the forty-day fast, placed across the return season; its closing night leads into the post-wilderness witness.
  3. Day 41 · Tishri 11: John 1:29–34 read as the post-wilderness Lamb witness and recollection of the Spirit's descent.
  4. Day 42 · Tishri 12: John 1:35–39, “again the next day,” and the first followers.
  5. Day 43 · Tishri 13: John 1:43, “the day following,” the departure toward Galilee and Philip.
  6. Day 44 · Tishri 14: the intervening road day, not an independently dated stop.
  7. Day 45 · Tishri 15: Cana, counting John 2:1's “third day” inclusively from day 43: 43, 44, 45.

The live alternative: the companion reads John 1:29 as the baptism-day approach. That requires the unnarrated forty days at its next-day seam and a different treatment of the road's third day. This no-gap alignment is offered beside it, not represented as the only possible harmonization. Neither reading makes Elul 1, Sukkot or 24 CE a date explicitly given by John.

Integrated Timeline

Every CE year here is a house assignment. A SPINE badge identifies the named textual event or feast, not an independently attested CE year; SCAFFOLD identifies the seasonal or cross-Gospel placement.

✦
7 BCE · HOUSESPRINGHouse nativitySCAFFOLD
Born near Bethlehem
Luke places the birth at Bethlehem; the detailed companion proposes 30 May 7 BCE. This is the refined house birth year, not a year uniquely derived from Herod's two-year edict. Migdal Eder is the proposed geographic/typological identification, not a building named by Luke.
☀
c. 4–1 BCE · HOUSESUMMERSCAFFOLD
The hidden years
Flight, return, Nazareth. The return depends on the disputed Herod death chronology; this is not a precise itinerary. There is no year zero: from 7 BCE to 24 CE is a thirty-year calendar-year interval.
❧
24 CE · HOUSEAUTUMNElul 1 · proposedSCAFFOLD
Up out of the Jordan at the ford
The Jordan baptism opens the chosen autumn 24 chronology at about thirty. Elul 1 is the forty-five-day companion's house placement. The ford/Joshua/lamb association remains typology, but no longer turns Joshua's Nisan 10 into an asserted baptism date. John must already be ministering by this point.
❧
24 CE · HOUSEAUTUMNElul 1 → Tishri 10 · house countSCAFFOLD
Forty days in the wilderness
The Synoptics give forty days in the wilderness. The house places them in the return season, reaching Yom Kippur on day 40 under a thirty-day Elul; the received twenty-nine-day Elul needs a different counting convention. The fast no longer runs through a spring Passover. The month and mountain itinerary remain reconstructed, not supplied by the forty-day notices.
❧
24 CE · HOUSEAUTUMNSukkot · day 45, inclusiveSCAFFOLD
First disciples · the wedding at Cana
John gives the witnesses, followers, Galilean journey and Cana on the third day. The forty-five-date house reconstruction reaches Tishri 15 after the forty-day fast. A post-wilderness placement of John 1:29 can align days 41, 42, 43 and 45 without hiding forty days inside 'the next day'; the companion's baptism-day reading remains a disclosed alternative. Neither makes Sukkot or the CE year explicit in John.
✦
25 CE · HOUSESPRINGPassover ISPINE
First Temple cleansing
John 2:13 names Passover after Cana and a short Capernaum stay; Nicodemus follows in John 3. This is assigned to spring 25, the first spring after the chosen autumn 24 Cana. The house places the formal public proclamation of Isaiah 61 at Nazareth in Nisan 25, distinct from the preceding baptism, signs, and teaching. Neither Gospel explicitly dates the Nazareth proclamation in Nisan or fixes its order relative to this Jerusalem visit.
❄
25/26 CE · HOUSEWINTERJohn 4:35SCAFFOLD
The woman at Jacob's well
Passing through Samaria in deep winter. Jesus speaks with a woman at the well at noon and tells the disciples the fields are already 'white to harvest,' four months early, as a sign. The winter date depends on reading his 'four months until harvest' as a real season rather than a saying; see the Core Assumptions below.
❄
26 CE · HOUSEWINTER5:1 — unnamedSCAFFOLD
'A feast of the Jews'
John 5:1 does not identify the feast. Purim is one possible fit after the proposed winter scene and before the next Passover; it is not established. Treating this as an additional annual Passover, or reading the harvest saying non-literally, would require reopening the seasonal reconstruction.
✦
26 CE · HOUSESPRINGPassover IISPINE
Feeding of the five thousand
John 6:4 names a nearby Passover in the received text. This reconstruction retains it and assigns it to spring 26; green grass is consistent with spring but does not determine the year. The detailed companion discusses the notice's contested interpretation separately.
❧
26 CE · HOUSEAUTUMNSukkot opening night · proposedSCAFFOLD
The Transfiguration and morning descent
The Wellkeeper places the Transfiguration on Hermon overnight on 28/29 October 26 (Julian), the eve of the first sunrise-numbered Sukkot day. Luke gives the following-day descent; neither the feast date nor Hermon is named in the account. The lunar model places conjunction near the morning of 29 October. The proposed route to John 7's teaching is tested below rather than assumed.
❧
26 CE · HOUSEAUTUMNTabernaclesSPINE
The feast of booths
John dates Temple teaching to mid-feast and the living-water cry to the last great day. This house assigns the feast to 26 and proposes the Transfiguration at its opening night, with the following-day descent and a journey south. The 22-day reconstruction below shows the textual gaps, the travel budget, and both seventh/eighth-day readings instead of hiding them.
❄
26 CE · HOUSEWINTERDedicationSPINE
Hanukkah in Solomon's Portico
John 10:22 explicitly names Dedication and winter. This is assigned to winter 26/27, after the autumn feast and before the final Passover. The attempted stoning is not the first in John (compare 8:59). Withdrawal beyond the Jordan recalls the initial place of John's baptism, but does not itself date the scene.
❄
27 CE · HOUSEWINTERbefore PassoverSCAFFOLD
Lazarus raised at Bethany
John 11 places Lazarus before the final Passover and links the sign to the plot to kill Jesus. The interval is not stated in weeks. This belongs before spring 27 in the house sequence; Martha's last-day hope does not independently date the event.
✦
27 CE · HOUSESPRINGNisan 10SCAFFOLD
Triumphal entry
John 12:1 dates the Bethany scene six days before Passover; 12:12 gives the entry on the next day. Nisan 10 is the exhibit's lamb-selection reading, dependent on how the festival and endpoints are counted. It is not now presented as a repeat of the baptism's date.
✦
27 CE · HOUSESPRINGPassover III · Nisan 14SPINE
The Passion
The final named Passover is 27 CE in the refined house chronology. The Gospel reports of death, darkness and the torn veil are the textual spine; the CE year is argued in the detailed companion. Yoma's forty-year tradition points approximately to 30, not an independent confirmation of 27.
✦
27 CE · HOUSESPRINGFirst day of the week · FirstfruitsSPINE
Raised, the firstfruits
The Gospels place the empty-tomb visit on the first day of the week; Paul names Christ firstfruits. The detailed companion tests Passion-day and third-day models. This exhibit does not silently make Nisan 16, the Sunday visit and one exclusive ancient wave-sheaf reckoning identical.
✦
27 CE · HOUSESPRINGForty days · then ShavuotSPINE
The appearances, ascension and gift of the Spirit
Acts 1:3 gives forty days of appearances; Acts 2 names Pentecost when the Spirit comes. In this house chronology it is the spring following Sukkot 26, not a church-birth event in 26. The author calls this the church's birth; the festival is textual, the 27 year assignment is inherited, and its 2027 echo is conviction.
A seasonal reading · Tishri, 26 CE

The Feast in Its Season

A disclosed house calendar sets the Gospel sequence beside Sukkot without collapsing textual anchors into proposed placements. Select a day to examine its ancient date, modern house-calendar counterpart, and the limits of what the text says.

Selected dayTishri 15

Sukkot · day 1

26 CE · Julian civil label29 October
2026 · Gregorian house echo11 October
Eve of selected day: 28 October (Julian civil label) · 10 October 2026 (Gregorian house counterpart). The house's day begins at evening; these are calendar labels, not observed timestamps.
Textual anchor · what the passage states

Sukkot starts on the fifteenth (Leviticus 23:34). The Transfiguration is undated; Luke 9:37 says the descent was on the following day.

Proposed placement · interpretation, not attestation

The Wellkeeper places the Transfiguration on Hermon during the opening night, 28/29 October, followed by descent on the morning of 29 October. The model places conjunction near that morning's sunrise. Peter's tents and the dark moon support the proposed reading, not an attested festival date or mountain identification.

Leviticus 23:23–44 ↗Matthew 16:13–17:27 ↗Mark 9:2–33 ↗Luke 9:28–43 ↗John 7:1–39 ↗

Twenty-two day cells

Choose a day; all days remain enumerated in the reading record below.

Hermon → Jerusalem · journey budget

This is an assumed route-length scenario, not a GIS measurement. Arrival on feast days 3–5 is a proposed mid-feast window, not a date for arrival given by John.

220 km340 km
25 km/day70 km/day
0 days2 days
Walking days required6.50
Available walking days3.5
Pace required to fit74.3 km/day

These assumptions do not fit arithmetically within the proposed window. A non-fit is not a rejection of a Gospel event; it shows only that this particular assumed distance, pace, window, and allowance do not fit.

Reading record · all days, anchors, proposals & sources

This complete record is rendered in the document independently of the selected-day control. The 2026 dates are Gregorian house-calendar counterparts, not claims about the ancient calendar. Links below preserve every authority URL supplied for each cell.

House calendar record

Method: Astronomy Engine: SearchMoonPhase(180), then the first Jerusalem sunrise after the full moon; SearchMoonPhase(0) for the following conjunction.

Qualification: Ancient dates below are Julian civil labels. Raw model instants use proleptic Gregorian UTC. These are extrapolated model outputs, not minute-level historical observations or an independently JPL-verified ephemeris. The month assignment and full-moon/sunrise rule are the house's interpretation.

Modeled instants: full moon 0026-10-12T21:41:45.267Z; first sunrise 0026-10-13T03:42:57.479Z; following new moon 0026-10-27T03:21:08.040Z.

Julian date rule: Tishri 1–17 are labeled 15–31 October, and Tishri 18–22 are 1–5 November, all Julian civil labels. The Gregorian house echo runs 27–30 September for Tishri 1–4, then 1–18 October for Tishri 5–22.

Journey formula and bounds. Walking days = assumed distance (km) ÷ pace (km/day). Available walking days = max(0, proposed arrival day − allowance days). The assumptions fit when walking days ≤ available walking days. Required pace = distance ÷ available walking days (undefined when no walking days are available). Inputs: distance 220–340 km, step 10 km; pace 25–70 km/day, step 5; proposed arrival Sukkot day 3, 4, or 5; allowance 0–2 days, step 0.5. Defaults: 260 km, 40 km/day, day 4, allowance 0.5. Sample default calculation: 260 ÷ 40 = 6.5 walking days; max(0, 4 − 0.5) = 3.5 available days; required pace 260 ÷ 3.5 ≈ 74.3 km/day, so these defaults do not fit. All values are an assumed route-length scenario, not a GIS measurement; day 3–5 is a proposed mid-feast window, not a date for arrival given by John. A non-fit is not a rejection of a Gospel event.

Tishri 7 · Before the feast

26 CE Julian civil label: 21 October · Eve: 20 October

2026 Gregorian house counterpart: 3 October · Counterpart eve: 2 October

Textual anchor: The Gospels supply no event dated to this particular day.

Proposed placement: Possible earlier context for the confession, conditional on the proposed feast placement. Matthew/Mark say 'after six days'; Luke says 'about eight days.' Endpoint counting can explain the difference, but does not establish a festival date.

Matthew 16:13–17:27 — https://www.biblegateway.com/passage/?search=Matthew%2016%3A13-17%3A27&version=KJVMark 9:2–33 — https://www.biblegateway.com/passage/?search=Mark%209%3A2-33&version=KJVLuke 9:28–43 — https://www.biblegateway.com/passage/?search=Luke%209%3A28-43&version=KJV

Tishri 8 · Before the feast

26 CE Julian civil label: 22 October · Eve: 21 October

2026 Gregorian house counterpart: 4 October · Counterpart eve: 3 October

Textual anchor: The Gospels supply no event dated to this particular day.

Proposed placement: Possible earlier context for the confession, conditional on the proposed feast placement. Matthew/Mark say 'after six days'; Luke says 'about eight days.' Endpoint counting can explain the difference, but does not establish a festival date.

Matthew 16:13–17:27 — https://www.biblegateway.com/passage/?search=Matthew%2016%3A13-17%3A27&version=KJVMark 9:2–33 — https://www.biblegateway.com/passage/?search=Mark%209%3A2-33&version=KJVLuke 9:28–43 — https://www.biblegateway.com/passage/?search=Luke%209%3A28-43&version=KJV

Tishri 9 · Before the feast

26 CE Julian civil label: 23 October · Eve: 22 October

2026 Gregorian house counterpart: 5 October · Counterpart eve: 4 October

Textual anchor: The Gospels supply no event dated to this particular day.

Proposed placement: Possible earlier context for the confession, conditional on the proposed feast placement. Matthew/Mark say 'after six days'; Luke says 'about eight days.' Endpoint counting can explain the difference, but does not establish a festival date.

Matthew 16:13–17:27 — https://www.biblegateway.com/passage/?search=Matthew%2016%3A13-17%3A27&version=KJVMark 9:2–33 — https://www.biblegateway.com/passage/?search=Mark%209%3A2-33&version=KJVLuke 9:28–43 — https://www.biblegateway.com/passage/?search=Luke%209%3A28-43&version=KJV

Tishri 11 · Before the feast

26 CE Julian civil label: 25 October · Eve: 24 October

2026 Gregorian house counterpart: 7 October · Counterpart eve: 6 October

Textual anchor: The Gospels supply no event dated to this particular day.

Proposed placement: John 7 places the brothers' discussion in Galilee before their journey. Its day is unspecified; it cannot be assigned uniquely to this cell.

John 7:1–39 — https://www.biblegateway.com/passage/?search=John%207%3A1-39&version=KJV

Tishri 12 · Before the feast

26 CE Julian civil label: 26 October · Eve: 25 October

2026 Gregorian house counterpart: 8 October · Counterpart eve: 7 October

Textual anchor: The Gospels supply no event dated to this particular day.

Proposed placement: John 7 places the brothers' discussion in Galilee before their journey. Its day is unspecified; it cannot be assigned uniquely to this cell.

John 7:1–39 — https://www.biblegateway.com/passage/?search=John%207%3A1-39&version=KJV

Tishri 13 · Before the feast

26 CE Julian civil label: 27 October · Eve: 26 October

2026 Gregorian house counterpart: 9 October · Counterpart eve: 8 October

Textual anchor: The Gospels supply no event dated to this particular day.

Proposed placement: John 7 places the brothers' discussion in Galilee before their journey. Its day is unspecified; it cannot be assigned uniquely to this cell.

John 7:1–39 — https://www.biblegateway.com/passage/?search=John%207%3A1-39&version=KJV

Tishri 14 · Before the feast

26 CE Julian civil label: 28 October · Eve: 27 October

2026 Gregorian house counterpart: 10 October · Counterpart eve: 9 October

Textual anchor: The Gospels supply no event dated to this particular day.

Proposed placement: John 7 places the brothers' discussion in Galilee before their journey. Its day is unspecified; it cannot be assigned uniquely to this cell.

John 7:1–39 — https://www.biblegateway.com/passage/?search=John%207%3A1-39&version=KJV

Tishri 15 · Sukkot · day 1

26 CE Julian civil label: 29 October · Eve: 28 October

2026 Gregorian house counterpart: 11 October · Counterpart eve: 10 October

Textual anchor: Sukkot starts on the fifteenth (Leviticus 23:34). The Transfiguration is undated; Luke 9:37 says the descent was on the following day.

Proposed placement: The Wellkeeper places the Transfiguration on Hermon during the opening night, 28/29 October, followed by descent on the morning of 29 October. The model places conjunction near that morning's sunrise. Peter's tents and the dark moon support the proposed reading, not an attested festival date or mountain identification.

Leviticus 23:23–44 — https://www.biblegateway.com/passage/?search=Leviticus%2023%3A23-44&version=KJVMatthew 16:13–17:27 — https://www.biblegateway.com/passage/?search=Matthew%2016%3A13-17%3A27&version=KJVMark 9:2–33 — https://www.biblegateway.com/passage/?search=Mark%209%3A2-33&version=KJVLuke 9:28–43 — https://www.biblegateway.com/passage/?search=Luke%209%3A28-43&version=KJVJohn 7:1–39 — https://www.biblegateway.com/passage/?search=John%207%3A1-39&version=KJV

Tishri 16 · Sukkot · day 2

26 CE Julian civil label: 30 October · Eve: 29 October

2026 Gregorian house counterpart: 12 October · Counterpart eve: 11 October

Textual anchor: Mark 9:30–33 describes passage through Galilee and arrival at Capernaum; Matthew 17:24 also places a subsequent scene there.

Proposed placement: A southbound travel day in the proposed harmonization, not a documented day-two stop. Those scenes and the healing after descent consume time that the walking budget must allow.

Matthew 16:13–17:27 — https://www.biblegateway.com/passage/?search=Matthew%2016%3A13-17%3A27&version=KJVMark 9:2–33 — https://www.biblegateway.com/passage/?search=Mark%209%3A2-33&version=KJVJohn 7:1–39 — https://www.biblegateway.com/passage/?search=John%207%3A1-39&version=KJV

Tishri 17 · Sukkot · day 3 · mid-feast window

26 CE Julian civil label: 31 October · Eve: 30 October

2026 Gregorian house counterpart: 13 October · Counterpart eve: 12 October

Textual anchor: John 7:14 explicitly places Jesus' Temple teaching 'about the midst of the feast.' John 7:10 describes the secret journey, but does not give the arrival date.

Proposed placement: One possible teaching window, not three separately dated appearances. The Hermon-to-Jerusalem arrival proposed here must fit its distance, pace, descent and intervening scenes; mid-feast teaching alone does not prove a day-one departure.

John 7:1–39 — https://www.biblegateway.com/passage/?search=John%207%3A1-39&version=KJVMatthew 16:13–17:27 — https://www.biblegateway.com/passage/?search=Matthew%2016%3A13-17%3A27&version=KJVMark 9:2–33 — https://www.biblegateway.com/passage/?search=Mark%209%3A2-33&version=KJVLuke 9:28–43 — https://www.biblegateway.com/passage/?search=Luke%209%3A28-43&version=KJV

Tishri 18 · Sukkot · day 4 · mid-feast window

26 CE Julian civil label: 1 November · Eve: 31 October

2026 Gregorian house counterpart: 14 October · Counterpart eve: 13 October

Textual anchor: John 7:14 explicitly places Jesus' Temple teaching 'about the midst of the feast.' John 7:10 describes the secret journey, but does not give the arrival date.

Proposed placement: One possible teaching window, not three separately dated appearances. The Hermon-to-Jerusalem arrival proposed here must fit its distance, pace, descent and intervening scenes; mid-feast teaching alone does not prove a day-one departure.

John 7:1–39 — https://www.biblegateway.com/passage/?search=John%207%3A1-39&version=KJVMatthew 16:13–17:27 — https://www.biblegateway.com/passage/?search=Matthew%2016%3A13-17%3A27&version=KJVMark 9:2–33 — https://www.biblegateway.com/passage/?search=Mark%209%3A2-33&version=KJVLuke 9:28–43 — https://www.biblegateway.com/passage/?search=Luke%209%3A28-43&version=KJV

Tishri 19 · Sukkot · day 5 · mid-feast window

26 CE Julian civil label: 2 November · Eve: 1 November

2026 Gregorian house counterpart: 15 October · Counterpart eve: 14 October

Textual anchor: John 7:14 explicitly places Jesus' Temple teaching 'about the midst of the feast.' John 7:10 describes the secret journey, but does not give the arrival date.

Proposed placement: One possible teaching window, not three separately dated appearances. The Hermon-to-Jerusalem arrival proposed here must fit its distance, pace, descent and intervening scenes; mid-feast teaching alone does not prove a day-one departure.

John 7:1–39 — https://www.biblegateway.com/passage/?search=John%207%3A1-39&version=KJVMatthew 16:13–17:27 — https://www.biblegateway.com/passage/?search=Matthew%2016%3A13-17%3A27&version=KJVMark 9:2–33 — https://www.biblegateway.com/passage/?search=Mark%209%3A2-33&version=KJVLuke 9:28–43 — https://www.biblegateway.com/passage/?search=Luke%209%3A28-43&version=KJV

Tishri 20 · Sukkot · day 6

26 CE Julian civil label: 3 November · Eve: 2 November

2026 Gregorian house counterpart: 16 October · Counterpart eve: 15 October

Textual anchor: John 7:15–36 records debate and attempted arrest after the mid-feast teaching, without assigning the exchanges to individual days.

Proposed placement: An illustrative continuation of the feast narrative, not a fixed date for each conversation.

John 7:1–39 — https://www.biblegateway.com/passage/?search=John%207%3A1-39&version=KJV

Tishri 21 · Sukkot · day 7 · last of the seven days

26 CE Julian civil label: 4 November · Eve: 3 November

2026 Gregorian house counterpart: 17 October · Counterpart eve: 16 October

Textual anchor: Leviticus gives a seven-day feast. John 7:37 records the last-great-day proclamation, but does not number that day.

Proposed placement: Candidate A for 'If any man thirst': the seventh day, later associated with the climax of water rites. The alternative eighth-day reading remains open; do not count the proclamation twice.

Leviticus 23:23–44 — https://www.biblegateway.com/passage/?search=Leviticus%2023%3A23-44&version=KJVJohn 7:1–39 — https://www.biblegateway.com/passage/?search=John%207%3A1-39&version=KJVMishnah Sukkah 4:9 — later water-rite witness — https://www.sefaria.org/Mishnah_Sukkah.4.9?lang=bi

Tishri 22 · Eighth-day assembly

26 CE Julian civil label: 5 November · Eve: 4 November

2026 Gregorian house counterpart: 18 October · Counterpart eve: 17 October

Textual anchor: Leviticus 23:36 and Numbers 29:35 prescribe an eighth-day assembly. John 7:39 interprets living water in relation to the Spirit and Jesus' glorification.

Proposed placement: Candidate B for the last-great-day proclamation: the eighth-day assembly, Shemini Atzeret. The Spirit's coming at Shavuot belongs to the following year, 27 CE in this house chronology, not to a second proclamation invented here.

Leviticus 23:23–44 — https://www.biblegateway.com/passage/?search=Leviticus%2023%3A23-44&version=KJVNumbers 29:35 — https://www.biblegateway.com/passage/?search=Numbers%2029%3A35&version=KJVJohn 7:1–39 — https://www.biblegateway.com/passage/?search=John%207%3A1-39&version=KJVActs 2:1–4 — https://www.biblegateway.com/passage/?search=Acts%202%3A1-4&version=KJV
Core Assumptions
Now that the whole sequence is in view, here are the three choices it depends on. They are stated plainly rather than buried, because a timeline that shows what holds it up is easier to trust than one that hides it. Each note says what changes if the choice goes the other way.
Autumn 24 CE to Passover 27 CE, through three named Passover seasons.
The received notices in John 2, 6 and 11 are assigned to 25, 26 and 27. This keeps the detailed chronology's autumn 24 start without pretending that three spring seasons equal three elapsed years. John 5:1 remains unidentified; making it another distinct annual Passover would require revising the sequence. The CE assignments and assumption that no intervening year is omitted remain house choices, not dates stated by John.
The meeting with the Samaritan woman happened in winter.
At the well Jesus says, 'There are yet four months, and then the harvest' (John 4:35). Read as a plain statement about the season, this places the scene four months before the spring barley harvest, which falls in winter. Read instead as a proverb about people being ready, it gives no date at all. This timeline takes it as a statement about the season. If it is only a proverb, nothing else here breaks, but the winter date becomes less certain.
Baptism and Cana belong to autumn 24 CE; the regnal joint remains unresolved.
The Wellkeeper has selected the existing detailed chronology's 24 CE start. Elul 1 and Cana at Sukkot are proposed placements, not dates given by the Gospels. John must already be active by the baptism; retaining an onset in 26 would contradict it. The age-thirty interval fits, but the conventional Tiberian sole-accession count and the commonly proposed 11–13 co-regency epochs do not independently yield 24. Source 4 names that unresolved historical problem rather than claiming it solved. Forty-five inclusive dates also mean forty-four elapsed day boundaries.
◆ Reading — mechanism, fenced
On the darkness — held as reading, not proof
A conjunction is not automatically a solar eclipse, and a dark-moon house Passover does not establish an eclipse over Jerusalem. The author reads the darkness through the khamsin, a dust-laden desert wind, and through Exodus's darkness before the firstborn died. That proposed physical mechanism cannot prove the tearing of the veil or identify the Passion year. Matthew and Mark's veil reports are the textual record; a proposed Dead Sea seismic disturbance broadly dated to 26–36 CE does not independently identify 27. The wind reading is retained as conviction, not an archaeological dating instrument.
◆ The Reading — conviction, set apart
Why it matters
The passages, calendar model and arithmetic have been kept distinct from the choices that connect them. The author holds the reconstruction with confidence while naming its unresolved joints. What follows preserves that expectancy without presenting a selected date, a mountain identification or an institutional motive as something the cited text independently proves.
The arithmetic is direct once the anchors are granted: 2026 − 26 = 2,000 years, and 2027 − 27 = 2,000 years. The Wellkeeper reads the first as the Transfiguration's echo and the following year as the Passion, resurrection and Shavuot echo, the year the church was born and the Holy Spirit came down. These are year-to-year anniversaries within the chosen chronology, not identical civil dates or proof of an appointed future event. Psalm 90:4 and 2 Peter 3:8 sustain the thousand-year-day reading; they do not independently date the mountain scene. He further holds that an infiltrated church had a vested interest in concealing the true chronology. That proposed motive is his conviction, not a documented historical finding demonstrated by this exhibit. Its force as a reading is preserved; its evidentiary category is explicit.
What this belief does not claim from the evidence above
  • Revelation 20:4 describes a resurrection of martyrs, those 'beheaded for the witness.' It does not give a formula of a thousand years per day for dating anyone's resurrection. The thousand-year count here is the author's own, not something the verse states.
  • Martha's last-day hope, Paul's Firstfruits language and the Gospels' third-day notices do not by themselves choose a CE year or resolve every ancient Sabbath/calendar interpretation.
  • The wise men did not know the year in advance. Herod had to ask them both where and when (Matthew 2:4, 7), and he killed two years of children to be safe. The timing of these events can be reasoned out from Scripture, but the Gospels never show it being known ahead of time.
  • Disagreement or chronological displacement alone does not establish deliberate concealment. Demonstrating a particular institution's intent would require documentary evidence beyond the dates and correspondences assembled here.
References and Citations
1Herod's death and the nativity window+
Josephus, Antiquities XVII.167, 191, 213; Matthew 2:16
Josephus places Herod's death after an eclipse and before Passover; the majority reconstruction uses spring 4 BCE, with minority alternatives. Matthew's edict does not date itself to Herod's death and does not uniquely calculate a birth year. The 7 BCE nativity is this corpus's argued placement, detailed in The Crucifixion, Reckoned; it is not a result forced by subtracting two from the death year.
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2Migdal Eder — the tower of the flock+
Micah 4:8; Targum Pseudo-Jonathan on Genesis 35:21; Mishnah Shekalim 7:4
Micah 4:8 addresses the tower of the flock; later targumic and rabbinic sources supply Messiah and sacrificial-flock associations. Luke names Bethlehem and a manger, not Migdal Eder as the birth building. The tower identification and Lamb typology are this exhibit's reading, not geography uniquely supplied by the nativity account.
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3The springtime sign — the comet of 5 BCE+
Book of Han (Han shu), Chinese astronomical record
A Chinese astronomical report describes a spring 5 BCE object observed for roughly seventy days. Its identification and relationship to Matthew's star are debated. It does not date a 7 BCE birth or independently corroborate that selected year; the companion inventories it as one candidate report, not the dating instrument.
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4The fifteenth year of Tiberius+
Luke 3:1; Suetonius, Tiberius 21; Cassius Dio
Luke dates John's appearance to Tiberius's fifteenth year. Sole accession in 14 CE yields the conventional 28–29 CE range; an inclusive count from an 11–13 CE shared-power epoch gives 25–27, not 24. The chosen autumn 24 baptism requires John already active by then and an earlier reckoning, approximately a 10 CE epoch for an inclusive year 15. That epoch is not securely established here. This is an unresolved historical joint, not a co-regency proof that the calendar has settled.
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5'About thirty' — the age of service+
Luke 3:23; Numbers 4:3
Luke says 'about thirty,' not exactly thirty on a named birthday. With no year zero, 7 BCE to 24 CE is a thirty-year calendar-year interval; a proposed late-spring birth and autumn baptism would put Jesus just past thirty. Numbers 4:3 concerns Levite service; its use for Jesus' ministry is typology, not a statement that he belonged to that census. Neither passage alone fixes the baptism's month or CE year.
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6Nisan 10 — the crossing and the lamb+
Joshua 4:19; Exodus 12:3
Joshua 4:19: 'The people came up out of the Jordan on the tenth day of the first month, and encamped in Gilgal.' Exodus 12:3: on the tenth of the first month each household sets apart its Passover lamb. The day Israel entered the land is the day the lamb is chosen — a convergence built into Torah. The conquest crossing on the early-date chronology (1 Kings 6:1) falls c. 1406 BCE.
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7The ford — Bethany / Bethabara beyond the Jordan+
John 1:28; Origen (3rd c.); Madaba Map; Qasr el-Yahud / Al-Maghtas
John 1:28 names Bethany beyond the Jordan; Bethabara belongs to the textual and geographic tradition associated with Origen. The Qasr el-Yahud/Al-Maghtas reach carries the traditional baptism identification. The one-ford, three-crossings association with Joshua and Elijah is a geographic/typological reading, not proof that every crossing occurred at one precisely identified spot or on the same month-day.
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8John's festival spine+
John 2:13; 5:1; 6:4; 7:2; 10:22; 11:55
The received text names Passover in John 2:13, 6:4 and 11:55; John 5:1 leaves a feast unnamed. This reconstruction retains 6:4, while acknowledging the companion's discussion of proposals about that notice, and assigns the named Passovers to 25, 26 and 27. Three spring seasons do not mean three elapsed years or four Passovers. John dates the Tabernacles teaching to mid-feast (7:14) and the cry to the last great day (7:37), but does not number that latter day or connect the journey to a named Transfiguration mountain.
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9John 4:35 — the winter clue at the well+
John 4:35
'Say not ye, There are yet four months, and then cometh harvest?' The barley harvest comes at Passover (Nisan); four months back lands the Samaritan well in deep winter (Dec–Jan). Read literally it is a seasonal pin; read proverbially it is a saying about readiness. The exhibit reads it literally and names the choice.
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10Firstfruits — the dated resurrection+
Leviticus 23:10–11; 1 Corinthians 15:20
Leviticus 23:11 says the morrow after the Sabbath; identifying that Sabbath and fixing the offering to Nisan 16 is a calendar interpretation, not the only ancient reading. The Gospels place the empty-tomb visit on the first day of the week, and Paul calls Christ firstfruits. This exhibit does not equate all those statements with an automatically proven Nisan 16 resurrection.
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11The rent veil and the opened doors+
Matthew 27:51; Mark 15:38; Babylonian Talmud, Yoma 39b
Matthew and Mark report the torn veil. Separately, Yoma 39b preserves a later tradition of failed signs during the forty years before the Temple's destruction. Counting forty back from 70 gives approximately 30 CE, not 27; this tradition cannot independently fix the house Passion year or prove a causal link to the Gospel curtain.
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12The detailed chronology and forty-five-day companion+
The Crucifixion, Reckoned; The 45 Days from Baptism to Cana
The detailed house chronology selects a 7 BCE birth, autumn 24 CE baptism and 27 CE Passion. The forty-five-day companion makes its Elul/Sukkot placements and Johannine counting seam explicit. These are authored reconstructions, not independent primary witnesses.
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13The Transfiguration and the journey to the feast+
Matthew 16:13–17:27; Mark 9:2–33; Luke 9:28–43; John 7:1–39
The Synoptics give relative intervals, tents, a following-day descent in Luke, and subsequent Galilee/Capernaum scenes. John gives a secret journey, mid-feast teaching and a last-great-day proclamation. Hermon, Sukkot 26 and the connection between the journeys remain the proposed harmonization.
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14The following spring and Shavuot+
Acts 1:3; 2:1–4; Leviticus 23:15–16
Acts describes forty days of appearances and the Spirit's coming at Pentecost. The CE year 27 is inherited from the house Passion placement; the festival and the year assignment must be distinguished.
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"Consistent with" is never "proven by." The spine is cited; the scaffold is reasoned; the dependencies are named; the conviction is fenced. Read by season, the Gospel dates itself — on the joints here marked, and no further.
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