Letter from Pontius Pilate To Tiberius Caesar

Regarding the Events of the Crucifixion

Preface by Kerrie French

The following letter is of a profound nature and for the most part appears to be the letter sent from Pilate to Tiberius Caesar nearly 2000 years ago. However, the mere fact that it is in accordance with a copy at the British Museum does not guarantee either of them to represent the full, unadulterated truth of what was written by Pilate’s own hand. For example, this document’s date is curiously absent, a necessary feature of great magnitude, and a requirement second only to the events themselves. However, there is the mention of the “Ides of March,” which will be discussed later.

It is my belief that this letter succumbed to the early form of alterations, of which much later in the thirteen century was called the “Correctories” of Rome. During

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the 300 years between the Crucifixion of the Messiah and the Council of Nicea, 321-325 B.C, a type of “correctors” were hired to change or “alter” the verses of the Bible, as well as all the historical manuscripts, to bring harmony between paganism, Scripture, and the calendar of events of the death, and resurrection of the Messiah.

"In the year 325 A.D. was perpetrated one of the most colossal frauds and deceptions in the annals of history. This was the date of the Council of Nicea, whose task it was to create a new religion that would be acceptable to Emperor Constantine..." "The Historical Apollonius Versus the Mythical Jesus,” By: Dr. R. W. Bernard, Ph.D.

"In order to make the previously despised cult of the Early Christians acceptable to Constantine, emperor of Rome - the new (pagan) Church Fathers had to remove from its teachings certain doctrines which they knew were objectionable to Constantine. To accomplish this, certain "correctors" were hired, whose task it was to rewrite the Gospels." -Apollonius the Nazarene Part 1: The Historical Apollonius Versus the Mythical Jesus By: Dr. R. W. Bernard, Ph.D.

"The Council of Nicea was a pivotal event in the history of Christianity. The sudden adoption of a quasi-philosophic term to define the historic Jesus as equal to God was a major departure from Scripture and tradition.  Further, the use of this term "trinity" in a Creed meant that, from A.D.325 on, Nicenes could and did proclaim other dogmas that have no basis in Scripture." - State Church of the Roman Empire; Ben H. Swett; 1998

Make no mistake, damage to the original documents had long since been done at the time of the Council of Nicea (A.D. 325), and then again in the thirteenth century. I believe this was covertly done with the aide of, and in league with top Semitic scholars of the day.

This may be why there are so many contradictions that have kept Bible believers in hours of debate and confusion.  After all these years, it is difficult to say for sure which portions were altered and which were not. There are some insertions that most scholars recognize as being false that came through both the Jewish and Roman corruptive influence on the Bible.

The prophet Daniel warned that this would happen (Daniel 7:25), declaring that the “beast power” would seek to change the very “times and laws” of Yahuah. Might this “beast power” be the amalgamation of Jewish and Roman leaders?

Great care has indeed been given by the “beast power” to ensure consistency among falsified manuscripts, but they have slipped up here and there, which you will see. We can therefore have confidence that ALL historical and Scriptural documents have been processed through the “Correctories,” organized for the purpose of changing, Yahuah’s times and laws.

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As you read through this historical letter, I pray you will be touched as I was with the magnitude of the events, in spite of the alterations. Please note my comments will be highlighted in blue text or in blue tables such as this.

This translated copy of the historic letter written by Pontius Pilate to Tiberius Caesar is from the "Archko Volume" containing manuscripts, in Constantinople, and the Records of the Senatorial Docket, taken from the Library at Rome, Translated by Drs. McIntosh and Twyman of the Antiquerian Lodge, Genoa, Italy. This has been checked and is in accord with the copy of the original, lodged in the British Museum, which has verified the accuracy of the transcription. (Verified in November, 1935.)

Historic Letter ResurrectedPilate's Lengthy Letter to Tiberius Caesar

Discusses at length the arrest, the trial and the crucifixion of Jesus Christ

TIBERIUS CAESAR-EMPEROR OF ROME-NOBLE SOVEREIGN[There is a glaring absence of a date of any kind, apparently removed.]

GREETINGS:

The events of the last few days in my providence have been of such a character that I will give the details in full as they occurred, as I should not be surprised if, in the course of, time, they may change the destiny of our nation, for it seems of late that all the gods have ceased to be propitious. I am almost ready to say, Cursed be the day that I succeeded Vallerius Falceus in the government of Judea; for since then my life has been one of continual uneasiness and distress.

On my arrival at Jerusalem [date missing] I took possession of the Praetorium, and ordered a splendid feast to be prepared, to which I invited the Tetrarch of Galilee, with the high priest and his officers. At the appointed hour no guest appeared. This I considered an insult offered my dignity, and the whole government which I represent. A few days later, the high priest designed to pay me a visit. His deportment was grave and deceitful. He pretended that his religion forbade him and his attendants to sit at the table of the Romans, and eat and offer libations with them, but this was only a sanctimonious seeming, for his very countenance betrayed his hypocrisy. Although I thought it expedient to accept his excuse, from that moment I was convinced that the conquered had declared themselves the enemy of the conquerors; and I would warn the Romans to beware of the high Priests of this country. They would betray their own mother to gain office and a luxurious living. It seems to me that, of conquered cities, Jerusalem is the most difficult to govern. So turbulent are the people that I live in momentary dread of an insurrection. I have not soldiers sufficient to suppress it. I had only one centurion and a hundred men at my command. I requested reinforcement from the prefect of Syria, who informed me that he had scarcely troops sufficient to defend his own province. An insatiate thirst for conquest to extend our empire beyond the means of defending it, I fear, will be the cause of the final overthrow of our whole government. I lived secluded from the

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masses, for I do not know what those priests might influence the rabble to do; yet I endeavored to ascertain, as far as I could, the mind and standing of the people.

I WAS TOLD IT WAS JESUS

Among the various rumors that came to my ears there was one in particular that attracted my attention. A young man, it was said, appeared in Galilee preaching with a noble unction a new law in the name of God who had sent him. At first I was apprehensive that his design was to stir up the people against the Romans, but my fears were soon dispelled. Jesus of Nazareth spoke rather as a friend of the Romans than of the Jews. One day in passing by the place of Siloe, where there was a great concourse

The name choice of “Jesus” for the Messiah would never have been used by Pilate who would certainly have used the real Hebrew name “Yahushua,” or at the least a Roman spin on it, but never the Greek name for Zeus. Apparently this was added, and is an apt example of the work of the “Correctories.”

Whilst these appalling scenes of nature were transpiring, there was a dreadful of people, I observed in the midst of the group a young man who was leaning against a tree, calmly addressing the multitude. I was told it was Jesus. This I could easily have suspected, so great was the difference between him and those listening to him. His golden-colored hair and beard gave him the appearance of a celestial aspect. [This mention of blond hair color is doubtful.] He appeared to be about thirty years old. Never have I seen a sweeter or more serene countenance. What a contrast between him and his hearers, with their black beards and tawny complexions!

Unwilling to interrupt him by my presence, I continued to walk, but signified to my secretary to join the group and listen. My secretary's name is Manlius. He is the grandson of the chief of the conspirators who encamped in Eturia waiting for Cataline. Manlius had been for a long time an inhabitant of Judea, and is well acquainted with the Hebrew language. He was devoted to me, and worthy of my confidence. On entering the Praetorium I found Manlius, who related to me the words Jesus had pronounced at Siloe. Never have I read in the works of the philosophers anything that can compare to the maxims of Jesus. One of the rebellious Jews, so numerous in Jerusalem, having asked Jesus if it was lawful to give tribute to Caesar, he replied: "Render unto Caesar the things that belong to Caesar and unto God the things that are God's."

I EXTENDED TO HIM MY PROTECTION

It was on account of his sayings that I granted so much liberty to the Nazarene; for it was in my power to have him arrested, and exiled to Pontus; but that would have been contrary to the justice, which has always characterized the Roman Government in all its dealings with men; this man was neither seditious nor rebellious; I extended to him my protection, unknown perhaps to himself. He was at liberty to act, to speak, to assemble and address the people, and to choose disciples, unrestrained by any Praetorian mandate. Should it ever happen {May the gods avert the omen!} should it ever happen, I say that the religion of our forefathers will be supplanted by the religion of Jesus, it will be to this noble toleration that Rome shall owe her premature death, while I, miserable wretch, will have been the instrument of what the Jews call Providence, and we call destiny.

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This unlimited freedom granted to Jesus provoked the Jews--not the poor, but the rich and powerful. It is true that Jesus was severe on the latter, and this was a political reason, in my opinion, for not restraining the liberty of the Nazarene. "Scribes and Pharisees," he would say to them, "you are a race of vipers; you resemble painted sepulchers; you appear well unto men, but you have death within you." At other times he would sneer at the alms of the rich and proud, telling them that the mite of the poor was more precious in the sight of God. Complaints were daily made at the Praetorium against the insolence of Jesus.

I was even informed that some misfortune would befall him; that it would not be the first time that Jerusalem had stoned those who called themselves prophets; an appeal would be made to Caesar. However, my conduct was approved by the Senate, and I was promised a reinforcement after the termination of the Parthian War.

Being too weak to suppress an insurrection, I resolved upon adopting a measure that promised to restore the tranquility of the city without subjecting the Praetorium to humiliating concession. I wrote to Jesus requesting an interview with him at the Praetorium. He came. You know that in my veins flows the Spanish mixed with Roman blood--as incapable of fear as it is of weak emotion. When the Nazarene made his appearance I was walking in my basilica, and my feet seemed fastened with an iron hand to the marble pavement, and I trembled in every limb as does a guilty culprit, though the Nazarene was as calm as innocence itself. When he came up to me he stopped, and by a signal sign he seemed to say to me, "I am here," though he spoke not a word. For some time I contemplated with admiration and awe this extraordinary type of man,--a type unknown to our numerous painters, who have given form and figure to all the gods and the heroes. There was nothing about him that was repelling in his character, yet I felt too awed and tremulous to approach him.

"Jesus," said I unto him at last--and my tongue faltered--"Jesus of Nazareth, for the last three years I have granted you ample freedom of speech; nor do I regret it. Your words are those of a sage--I know not whether you have read Socrates or Plato, but this I know; there is in your discourses a majestic simplicity that elevates you far above those philosophers. The Emperor is informed of it, and I, his humble representative in this country, am glad of having allowed you that liberty of which you are worthy. However, I must not conceal from you that your discourses have raised up against you powerful and inveterate enemies, nor is this surprising. Socrates had his enemies, and he fell victim of their hatred. Yours are doubly incensed--against you on account of your discourses being so severe upon their conduct; against me on account of the liberty I have afforded you. They even accuse me of being indirectly leagued with you for the purpose of depriving the Hebrews of the little civil power which Rome has left them . My request---I do not say an order---is, that you be more circumspect and moderate in your discourses in the future, and more considerate of them, lest you arouse the pride of your enemies, and they raise against you the stupid populace, and compel me to employ the instruments of law."

The Nazarene calmly replied: "Prince of the earth, your words proceed not from true wisdom. Say to the torrent to stop in the midst of the mountain-gorge: it will uproot the trees of the valley. The torrent will answer you that it obeys the laws of nature and the Creator. God alone knows whither flow the waters of the torrent. Verily I say unto you, before the Rose of Sharon blossoms the blood of the just shall be spilt."

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Although, this may have been said between the Fall and Spring just prior to Passover, this example appears out of place for the very reason the Rose of Sharon blooms in the fall, a full 5-6 months after Passover and the crucifixion. This makes this statement an example of fabrication, as a better and more accurate example could easily have been given by the Messiah, such as “the Barley or Wheat harvest,” that do occur in Spring following Passover.

"Your blood shall not be spilt," said I, with deep emotion: "you are more precious in my estimation on account of your wisdom than all of the turbulent and proud Pharisees who abuse the freedom granted them by the Romans. They conspire against Caesar, and convert his bounty into fear, impressing the unlearned that Caesar is a tyrant and seeks their ruin. Insolent wretches! They are not aware that the wolf of the Tiber sometimes clothes himself with the skin of sheep to accomplish his wicked designs. I will protect you against them. My Praetorium shall be an asylum both day and night."

"THAT WHICH IS WRITTEN IN THE BOOKS OF THE PROPHETS MUST BE ACCOMPLISHED"

Jesus carelessly shook his head, and said with a grave and divine smile: "When the day shall come there will be no asylums for the son of man, neither in the earth nor under the earth. The asylum of the just is there," pointing to the heavens. "That which is written in the books of the prophets must be accomplished."

"Young man," I answered mildly, "you will oblige me to convert my requests into an order. The safety of the province which has been confided to my care requires it. You must observe more moderation in your discourses. Do not infringe my order. You know the consequences. May happiness attend you. Farewell."

"I CAME NOT TO BRING WAR INTO THE WORLD, BUT PEACE, LOVE AND CHARITY."

"Prince of the earth," replied Jesus. I come not to bring war into the world, but peace, love and charity. I was born the same day on which Augustus Caesar gave peace to the Roman world.

Remember, the Messiah was born on the night his parents arrived in Bethlehem as required by Caesar Augustus for the census. This was given at a time of year when folks could easily travel with their children and aging, without being too hot or too cold. Clearly, under no circumstances could this have been December 25.

Persecutions proceed not from me. I expect it from others, and I will meet it in obedience to the will of my Father, who has shown me the way. Restrain, therefore, your worldly prudence. It is not in your power to arrest the victim at the foot of the tabernacle of expiation."

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This last sentence could hardly be made up, as it defines the fact that the Messiah’s purpose could not be thwarted by even a Roman edict.

So saying he disappeared like a bright shadow behind the curtains of the basilica--to my great relief, for I felt a heavy burden on me, of which I could not relieve myself of in his presence.

JESUS APPEARED TO BE ONE OF THOSE GREAT PHILOSOPHERS THAT GREAT NATIONS SOMETIMES PRODUCE

To Herod, who then reigned in Galilee, the enemies of Jesus addressed themselves, to wreak their vengeance on the Nazarene. Had Herod consulted his own inclinations, he would have ordered Jesus immediately put to death; but, though proud of his royal dignity, yet he hesitated to commit an act that might lessen his influence with the Senate, or like me, was afraid of Jesus.

Is it likely that a Roman Governor seeking to climb the ladder of success would actually say he was afraid of the Messiah?

But it would never do for a Roman officer to be afraid of a Jew. Previously to this, Herod called on me at the Praetorium, and, on rising to take leave, after some trifling conversation, asked me what was my opinion concerning the Nazarene. I replied that Jesus appeared to me to be one of those great philosophers that great nations sometimes produced; that his doctrines were by no means sacrilegious, and that the intentions of Rome were to leave him to that freedom of speech which was justified by his actions. Herod smiled maliciously, and, saluting me with ironical respect, departed.

CLAMORING FOR THE DEATH OF THE NAZARENE

The great feast of the Jews was approaching, and the intention was to avail themselves of the popular exultation, which always manifests itself at the solemnities of the Passover.

Interesting that the term “Passover” has been maintained here, rather than Easter.

The city was overflowing with a tumultuous populace, clamoring for the death of the Nazarene. My emissaries informed me that the treasury of the temple had been employed in bribing the people. The danger was pressing. A Roman centurion had been insulted. I wrote to the Prefect of Syria for a hundred foot soldiers and as many cavalry. He declined. I saw myself alone with a handful of veterans in the midst of a rebellious city, too weak to suppress an uprising, and having no choice left but to tolerate it. They had seized upon Jesus, and the seditious rabble, although they had nothing to

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fear from the Praetorium, believing, as their leaders had told them that I winked at their sedition, continued vociferating: "Crucify him! Crucify him!"

Three powerful parties had combined together at that time against Jesus. First, the Herodians and the Sadducees, whose seditious conduct seemed to have proceeded from double motives: they hated the Nazarene and were impatient of the Roman yoke. They never forgave me for having entered the holy city with banners that bore the image of the Roman emperor; and although in this instance I had committed a fatal error, yet the sacrilege did not appear less heinous in their eyes. Another grievance also rankled in their bosoms. I had proposed to employ a part of the treasure of the temple in erecting edifices for public use. My proposal was scorned. The Pharisees were the avowed enemies of Jesus. They cared not for the government. They bore with bitterness the severe reprimands, which the Nazarene for three years had been continually giving them wherever he went. Timid and too weak to act by themselves, they had embraced the quarrels of the Herodians and the Sadducees. Besides these three parties, I had to contend against the reckless and profligate populace, always ready to join sedition, and profit by the disorder and confusion that resulted therefrom.

CONDEMNED TO DEATH

Jesus was dragged before the High Priest, and condemned to death. It was then that the High Priest, Caiaphas, performed a divisive act of submission. He sent his prisoner to me to confirm his condemnation and secure his execution. I answered him that, as Jesus was a Galilean; the affair came under Herod's jurisdiction, and ordered him to be sent thither. The wily Tetrarch professed humility, and protesting his deference to the lieutenant of Caesar, he committed the fate of the man to my hands. Soon my palace assumed the aspect of a besieged citadel. Every moment increased the number of malcontents. Jerusalem was inundated with crowds from the mountains of Nazareth. All Judea appeared to be pouring into the city.

"BEWARE, BEWARE, AND TOUCH NOT THAT MAN; FOR HE IS HOLY."

I had taken a wife from among the Gauls, who pretended to see into futurity. Weeping and throwing herself at my feet she said to me: "Beware. Beware, and touch not that man; for he is holy. Last night I saw a vision. he was walking on the water; he was flying on the wings of the wind. He spoke to the tempest and to the fishes of the lake; all were obedient to him. Behold, the torrent of Mount Kedron flows with blood, the statues of Caesar are filled with gemonide; the columns of the interium have given away and the sun is veiled in mourning like a vestal in the tomb. Ah! Pilate, evil; awaits thee. If thou wilt not listen to the vows of thy wife, dread the curse of a Roman Senate; dread the frowns of Caesar."

By this time the marble stair groaned under the weight of the multitude. The Nazarene was brought back to me. I proceeded to the halls of justice, followed by my guard, and asked the people in a severe tone what they demanded.

"The death of the Nazarene," was the reply.

"For what crime?"

"He blasphemed; he has prophesied the ruin of the temple; he calls himself the Son of God; the Messiah, the King of the Jew."

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"Roman justice," said I, "punishes not such offences with death."

"CRUCIFY HIM! CRUCIFY HIM!"

"Crucify him! Crucify him!" cried the relentless rabble. The vociferations of the infuriated mob shook the palace to its foundations.

There was but one who appeared to be calm in the midst of the vast multitude; it was the Nazarene. After many fruitless attempts to protect him from the fury of his merciless prosecutors, I adopted a measure which at the moment appeared to me to be the only one that could save his life. I proposed a measure, as it was their custom to deliver a prisoner on such occasions, to release Jesus and let him go free, that he might be the scapegoat, as they called it; but they said Jesus must be crucified. I then spoke to them of the inconsistency of their course as being incompatible with their laws, showing that no criminal judge could pass sentence on a criminal unless he had fasted one whole day; and that the sentence must have the consent of the Sanhedrin, and the signature of the president of that court; that no criminal could be executed on the same day his sentence was fixed, and the next day, on the day of his execution, the Sanhedrin was required to review the whole proceeding; also, according to their law, a man was stationed at the door of the court with a flag, and another a short way off on horseback to cry the name of the criminal and his crime, and the names of his witnesses, and to know if anyone could testify in his favor; and the prisoner on his way to execution had the right to turn back three times, and to plead any new thing in his favor. I urged all these pleas, hoping they might awe them into subjection; but they cried, "Crucify him! Crucify him!"

I THEN CALLED FOR A BASIN, AND WASHED MY HANDS

I then ordered Jesus to be scourged, hoping this might satisfy them; but it only increased their fury. I then called for a basin, and washed my hands in the presence of the clamorous multitude, thus testifying that in my judgment Jesus of Nazareth had done nothing deserving of death; but in vain. It was his life these wretches thirsted for.

Often in our civil commotions have I witnessed the furious anger of the multitude, but nothing could be compared with what I witnessed on this occasion. it might have been truly said that all the phantoms of the infernal regions had assembled at Jerusalem. The crowd appeared not to walk, but to be borne off and whirled as a vortex, rolling along in living waves from the portals of the Praetorium even into Mount Zion, with howling screams, shrieks, and vociferations such as were never heard in the seditions of the Pannonia, or in the tumults of the forum.

By degrees the day darkened like a winter's twilight, such as had been at the death of the great Julius Caesar. It was likewise the ides of March.

Several things must be pointed out in these two sentences above. First, this was no ordinary solar eclipse. It was darker and lasted longer than any one had ever witnessed before, as it marked the death of the Messiah, the Son of Yahuah, King of the Universe.

Perhaps there had been a solar eclipse at Caesar’s death, but in no way could it be likened to this one. For more on this “darkened day” of the crucifixion, go to:

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http://www.thecreatorscalendar.com/Articles/Word_Studies/Luke_23-44.html#.UfK2wazDd8E

Second, this statement regarding the “Ides of March” is a profound revelation, accurately identifying the early Roman Julian calendar system in place at this time and utilized by all the Roman officials during the Crucifixion and Resurrection of our Messiah. This calendar did not work like the modern Roman calendar in use today. The “Ides of March” makes reference to a specific day of the Roman Julian calendar equivalent to the “15th” of March.

Do not be deceived by this, as you may be tempted to think that this proves that the Messiah was crucified on the 14th of March on the “Roman Julian calendar,” remaining in the tomb on the 15th and rose on the 16th.

The month cycles and dates of the Hebrew calendar and the Roman calendar were not in sync, just as the weeks were not in harmony. All the Roman dates that appear to align with the Scripture events were artificially placed there years later by Constantine when he “placed in stone” the calendar and the week to that of seven days, approximately 300 years later. This was done to convince the coming generations that this improved Roman Julian calendar was the same as that of creation and the death and resurrection of the Messiah as described in Scripture. But alas, with a little research the truth is revealed.

The “Ides of March” date was most likely placed here long after this letter was written. Partly, because it is not stated as to which event occurred on the 15th of March, whether the Crucifixion or the Resurrection. But we know that according to Scripture neither event occurred on the 15th of any calendar, rather the Savior remained in the tomb on the 15th of the lunisolar calendar, the calendar governed by the lunar phases. The half way point of the Biblical lunar month is marked by the dark lunar phase on either the 14 th or 15th, or both, depending on whether it is a 29 or 30 day month. In contrast with what the majority of the world believe, a visual spectacle, of a long dark solar eclipse, did mark that most important crucifixion event as our Savior gave His life for the sins of all mankind.

The Julian calendar had only been operational for 76 years, as it had been implemented by Julius Caesar in 45 B. C. The entire purpose of this new calendar style was to remove the moon from time and remove the Romans from any obligation of obedience to worship in accordance with the Creator. Unique to the early Julian calendar was its eight-day weeks that cycled without end. This was the precursor to the later Julian calendar that reached its final changes to the week at the Council of Nicea by Constantine in A.D. 321-325. The planetary seven-day cycling week was made the official week by Constantine with Saturn’s day moved from first day position to that of the seventh day, and Sunday was permanently moved from seventh to first.

The early Julian calendar was neither adopted by Israel, nor forced upon them until they went into captivity in A.D. 70. The reason is simple, an eight-day week that cycles without end can NEVER be harmonized with the Hebrew’s lunisolar calendar with its seven-day lunar week and Sabbath, which was counted numerically from one New Moon to the next. The Roman weeks have had no connection to the lunar phases since 45 B.C., as they had been utterly stripped of all association.

“The Roman eight-day week was known as internundinum tempus or “the period between ninth-day affairs.” (This term must be understood within the context of the ancient Roman mathematical practice of inclusive

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counting, whereby the first day of a cycle would also be counted as the last day of the preceding cycle. The “ninth-day affair” around which this week revolved was the nundinæ, a periodic market day that was held regularly every eight days.” J. P. V. D. Balsdon, Life and Leisure in Ancient Rome, (New York: McGraw-Hill, 1969), p. 59; P. Huvelin, Essai Historique sur le Droit des Marcheés et des Foires (Paris: Arthur Rousseau, 1897), p. 87; Ovid, Fasti (Cambridge, MA: Harvard University Press, 1951), p. 6; Alan E. Samuel, Greek and Roman Chronology (Munich: C. H. Beck’sche Verlagbuchhandlung, 1972), p. 154.

“The modern seven-day week came into use during the early imperial period, after the Julian calendar came into effect, apparently stimulated by immigration from the Roman East. For a while it coexisted alongside the old 8-day nundinal cycle, and fasti are known which show both cycles. It was finally given official status by Constantine in 321.” Roman Calendar Encyclopedia, Days of the Week.

Illustrated below, are the eight-day cycling weeks of the early Julian calendar. The alphabetic letter on the left side of each column identifies the day of the week. Therefore, the letter’s “A-H” identify the first through the eighth day of each cycling week. The Roman numerals at the bottom of each column are the total number of days for each Roman artificial month that are also disconnected from the lunar cycles.

In this table below, NASA’s old Julian dates are given that correspond to the lunar phases of the years on the left column. The highlighted years are the most popular choices for when the Crucifixion occurred. The designation of “P” identifies a partial solar eclipse, which can only occur during the daylight of the conjunction of the dark moon in the middle of the month. Similarly, the “p, t, or n” identify the partial, total or penumbral eclipse of the full moon, which occurs only at the beginning of the month.

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None of the dates give times that accurately locate the solar eclipse that occurred at noon on the day of the Crucifixion. But remember that each dark lunar phase is dark because it is in conjunction with the sun or in very close proximity. So, the fact remains, either NASA’s UTC time signature is off, or the heavenly Father utilized a non-scheduled event to create the darkest and lengthiest solar eclipse ever recorded.

YEAR Full Moon Quarter Dark Moon Quarter

(True New Moon)

Solar Eclipses

(14th or 15th of lunar month)

A.D. 29 Apr. 17 02:45 Apr. 24 04:45 May 02 08:24 May 09 19:34

A.D. 30 Apr. 06 19:42 Apr. 13 11:34 Apr. 21 09:36 Apr. 29 10:40

A.D. 31 Mar. 27 10:55 Apr. 03 04:30 Apr. 10 11:32 Apr. 18 15:06

A.D. 32 Apr. 14 09:00 t Apr. 21 06:57 Apr. 28 20:00 P May 06 05:37

A.D. 33 Apr. 03 14:51 p Apr. 11 03:45 Apr. 17 19:09 Apr. 25 02:19

A.D. 34 Mar. 23 15:25 n Mar. 31 17:13 Apr. 07 11:42 Apr. 14 05:18

Most of the world today who hold a calendrical significance for the moon, commence their months either with the dark moon, calling it New Moon, or in sync with ancient Babylon’s crescent moon god “Sin.” This causes the middle of their month to occur at or near the full moon. This is exactly opposite of Scripture’s portrayal of the sun being darkened at noon for three long hours at the Crucifixion of the promised Messiah. An explanation of this enormous length of time is given at this link:http://www.thecreatorscalendar.com/Articles/Word_Studies/Luke_23-44.html#.UfK2wazDd8E

The above dates have already had the 11 days removed by NASA so they are in sync with the Vernal Equinox. Also, each of the “full” New Moons above arise in the constellation of Virgo, and March 27 the full moon arises “under her feet.”

The “Ides of March,” the 15th of the Roman calendar, occurs several days prior to the first day of Spring (March 19-21). So it could never be the middle of the old Hebrew lunar month of Abib, which commenced on the first “full” moon after vernal equinox.

While there appears to have been a partial solar eclipse in A.D. 32, I still believe A.D. 31 fits the model better, bringing the sun and moon together closer to the Jerusalem target.

You are encouraged to do your own research at the NASA eclipse link below. http://eclipse.gsfc.nasa.gov/phase/phases0001.html

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Below is an illustration for the Hebrew lunisolar calendar year of correlating to A.D. 31. Here it can be seen how the Julian date of April 10 actually occurs on the Crucifixion, the day of the dark moon, the only day of the month a solar eclipse can occur. The Julian “Ides of March” has occurred 21 days previously and is therefore of a spurious nature.

Additionally, this calendar depicts the thirteen lunar months that occur every two to three years. Of special notice are the lunar weeks and their Sabbaths as they were divinely coordinated to fall on specific dates each month perpetually. Along with the dates, the seven-day weekly cycle is refreshed following the appearance of each “full” New Moon.

Of particular interest is that in A.D. 31, the lunar month of Abib commenced at the very end of March, and corresponded mostly with the Roman month of April. So here is why the “Ides of March,” (15th) is not correct.

I [Pilate], the continued governor of a rebellious province, was leaning against a column of my basilica, contemplating athwart the dreary gloom these fiends of Tartrus dragging to execution the innocent Nazarene. All around me was deserted. Jerusalem had vomited forth her indwellers through the funeral gates that leads to Gemonica. An air of desolation and sadness enveloped me. My guards had joined the cavalry, and the centurion, with a distressed play of power, was endeavoring to keep order. I was left alone, and my breaking heart admonished me that what was passing at that moment appertained rather to the history of the gods, than that of men. A loud clamor was heard proceeding from Golgotha, which, borne on the winds, seemed to announce an agony such as was never heard by mortal ears. Dark clouds lowered over the pinnacle of the temple, and setting over the city covered it as with a veil.

In response to the sentence above, no “pinnacles” existed on the Hebrew Temple; rather this is an architectural trait of Roman structures. The statement about “dark clouds lowering over the temple, etc.,” is another fabrication, as Scripture states the “sun was darkened,” and nothing was said about dark clouds. For Yahuah wanted man to clearly see the heavens, specifically the visible and prophetic sign in the starry sky at mid day, the exact moment both the sun and the moon were directly overhead from the 6th to the 9 th

hour. Strikingly, these could be seen positioned within the boundaries of the constellation of Aries, the “lamb.” This was the yearly prophetic symbol proclaimed in the heavens: “Behold the lamb of Yah who takes away the sin of the world.”

So dreadful were the signs that men saw both in the heavens and on the earth that Dionysius the Areopagite is reported to have exclaimed: "Either the author of nature is suffering or the universe is falling apart."

This statement was made by a Greek Astronomer, and while true, was most likely added to this manuscript much later (a hundred to 1300 years later), and most likely by the “Correctories.”

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Whilst these appalling scenes of nature were transpiring, there was a dreadful earthquake in lower Egypt, which filled everybody with fear, and scared the superstitious Jews almost to death.

This is an odd statement, because Matthew records there was an earthquake right there in Jerusalem, declaring that even the rocks were rent, which would have certainly been felt by Pilate, so this portion appears to be fictitious, putting the earthquake only in Egypt, another example of this point being the writing of another. It is possible that the earthquake extended to Egypt in addition to Jerusalem.

It is said Balthazar, an aged and learned Jew of Antioch, was found dead after the excitement was over. Whether he died from alarm or grief is not known. He was a strong friend of the Nazarene.

THE SACRICIFICE WAS CONSUMMATED

Near the first hour of the night I threw my mantle around me, and went down into the city toward the gates of Golgotha. The sacrifice was consummated. The crowd was returning

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home, still agitated, it is true, but gloomy, taciturn, and desperate. What they had witnessed had stricken them with terror and remorse. I also saw my little Roman cohort pass by mournfully, the standard-bearer having veiled his eagle in token of grief, and I overheard some of the Jewish soldiers murmuring strange words, which I did not understand. Others were recounting miracles very like those, which have so often smitten the Romans by the will of gods. Sometimes groups of men and women would halt and remain motionless in expectation of witnessing some new prodigy.

THEY ALL SLUNK OFF LIKE COWARDLY CURSE

I returned to the Praetorium, sad and pensive. On ascending the stairs, the steps of which were still stained with the blood of the Nazarene, I perceived an old man in a suppliant posture, and behind him several Romans in tears. He threw himself at my feet and wept most bitterly. It is painful to see an old man weep, and my heart being already overcharged with grief, we though strangers, wept together. And in truth it seemed that the tears lay very shallow that day with many whom I perceived in the vast concourse of people. I never witnessed such an extreme revulsion of feeling. Those who betrayed and sold him, those who testified against him, those who cried, "Crucify him! we have his blood," all slunk off like cowardly curs, and washed their teeth with vinegar. As I am told that Jesus taught a resurrection and a separation after death, if such be the fact, I am sure it commenced in this vast crowd.

"Father," said I to him, after gaining control of my feelings," who are you, and what is your request?"

PERMISSION TO BURY JESUS OF NAZARETH

"I am Joseph of Arimathaea," replied he, "and am come to beg of you upon bended knees the permission to bury Jesus of Nazareth."

"Your prayer is granted." I said to him, and I ordered Manilus to take some soldiers with him to superintend the interment, lest it should be profaned.

A few days after the sepulcher was found empty. His disciples proclaimed all over the country that Jesus had risen from the dead, as he had foretold. This created more excitement even than the crucifixion. And to its truth I cannot say for certain, but I have made some investigation of the matter; so you can examine for yourself see if I am in fault, as Herod represents.

Joseph buried Jesus in his own tomb. Whether he contemplated his resurrection or calculated to cut him another, I cannot tell. The day after he was buried one of the priests came to the Praetorium and said they were apprehensive that his disciples intended to steal the body of Jesus and hide it, and then make it appear that he had risen from the dead, as he had foretold and of which they were perfectly convinced. I sent him to the captain of the royal guard {Malcus} to tell him to take the Jewish soldiers, and place as many around the sepulcher as were needed; then if anything should happen they could blame themselves, and not the Romans.

Here is another example of the story changing. Two polar opposite stories have been given, one in Scripture stating it was Roman guards who guarded the tomb, but here we have

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Jewish soldiers guarding it. Make no mistake, this illustrates the work of the “Correctories” either within the pages of Scripture or within this manuscript or both.

When the great excitement arose about the sepulcher being empty, I felt a deeper solicitude than ever. I sent for Malcus, who told me he had placed his lieutenant, Ben Isham, with one hundred soldiers, around the sepulcher. He told me that Isham and the soldiers were very much alarmed at what had occurred there that morning I sent for this man Isham, who related to me, as near as I can recollect, the following circumstances; He said that at about the beginning of the fourth watch; he saw a soft and beautiful light over the sepulcher. He at first thought the women had come to embalm the body of

Notice this occurred at the beginning of the “fourth watch of the night,” and not at sunrise as we have been led to believe.

Indeed, this was the beginning of the “fourth watch” (dawn) as both Greek words proi (#4404) and epiphosko (#2020) testify, and as declared by Matthew 28:1, Mark 16:2, Luke 24:1, and John 20:1. (Note: Dawn is synonymous with the “fourth watch of the night” and NOT sunrise of a new day.). In reference to the resurrection, the translators have stated that this event occurred “early in the morning.” But each time we see this phrase used it was intended by the original authors to say “during the fourth watch of the night.” There is no question that the resurrection occurred on the civil calendar date of the 16th, but now it can be seen that it occurred during the “fourth watch of the night” on the night following the daylight of the 16th, and not following the daylight (Sabbath) of the 15th. This evidence places this pivotal Resurrection event nearly 24 hours later than many have formerly believed.

We are only able to solve the riddle the Messiah gave, declaring He would be in the heart of the earth for “three days and three nights,” by merging two truths. First, the day according to our Creator was to commence at “sunrise;” and second, our Messiah’s resurrection occurred at the beginning of the “fourth watch of the night.” So, from the three hours of daylight that remained after His death on the 14th, through the night following the daylight of the 16th, is found a full accounting for the “three days and three nights.” (Note: In Hebrew reckoning, any part of a day was referred to as a day.)

Evidently, this statement made by Pilate about the Resurrection occurring at the “fourth watch” escaped the notice of both the Jews and Romans. So, now it stands as a witness against them, and the falsified translations that make Scripture appear to teach the Resurrection occurred at sunrise on the morning of the 16th rather than nearly 24 hours later.

For more on “When Does the Day Begins?” refer to:

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Jesus, as was their custom, but he could not see how they had gotten through the guards. While these thoughts were passing through his mind, behold the whole place was lighted up, and there seemed to be crowds of the dead in their grave clothes. All seemed to be shouting and filled with ecstasy, while all around and above was the most beautiful music he had ever heard: and the whole air seemed to be full of voices praising God.

At this time there seemed to be a reeling and swimming of the earth, so that he turned so sick and faint that he could not stand on his feet. he said the earth seemed to swim from under him, and his senses left him, so that he knew not what did occur. I asked him if he could not have been mistaken as to the light. Was it not day that was coming in the East? He said at first he thought of that, but at a stone's cast it was exceedingly dark; and then he remembered it was too early for day. I asked him if his dizziness might not have come from being awakened and getting up too suddenly, as it sometimes had the effect. He said he was not, and had not been asleep all night, as the penalty was death for him to sleep on duty. He said he had let some of the soldiers sleep at a time. Some were asleep then. I asked him how long the scene lasted. He said he did not know, but he thought it was nearly an hour. He said it was hid by the light of the day. I asked him if he went to the sepulcher after he had come to himself. He said no, because he was afraid; that just as soon as relief came they all went to their quarters. I asked him if he had been questioned by the priests. He said he had. They wanted him to say it was an earthquake, and that they were asleep, and offered him money to say that the disciples did not know, but he thought it was nearly an hour. He said it was hid by the light of the day. I asked him if he went to the sepulcher after he had come to himself. He said no, because he was afraid; that just as soon as relief came they all went to their quarters. I asked him if he had been questioned by the priests. He said he had. They wanted him to say it was an earthquake, and that they were asleep, and offered him money to say that the disciples came and stole Jesus; but we saw no disciples, he did not know that the body was gone until he was told. I asked him what was the private opinion of those priests he had conversed with? He said that some of them thought that Jesus was no man; that he was not a human being; that he was not the son of Mary; that he was not the same that was said to be born of the Virgin in Bethlehem; that the same person had been on earth before with Abraham and Lot, and at many times and places.

It seems seemed to me that if the Jewish theory be true, these conclusions are correct, for they are in accord with this man's life, as is known and testified by both friends and foes, for the elements were no more in his hands than the clay in the hands of the potter. He could convert water into wine; he could change death into life, disease into health; he could calm the seas, still the storms, call up fish with a silver coin in its mouth. Now, I say if he could do all these things, which he did and many more, as the Jews all testify, and it was doing these things that created this enmity against him-- he was not charged with criminal offenses, nor was he charged with violating any law, nor of wronging any individual in person, and all these facts are known to thousands, as well by his foes as by his friends--I am almost ready to say, as did Manlius at the cross: "Truly this was the Son of God."

It seemed to me that if the Jewish theory be true, these conclusions are correct, for they are in accord with this man's life, as is known and testified by both friends and foes, for the elements were no more in his hands than the clay in the hands of the potter. He could convert water into wine; he could change death into life, disease into health; he could calm the seas, still the storms, call up fish with a silver coin in its mouth. Now, I say if he could do all these things, which he did and many more, as the Jews all testify, and it was doing these things that created this enmity against him-- he was not charged with criminal offenses, nor was he charged with violating any law, nor of wronging any

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individual in person, and all these facts are known to thousands, as well by his foes as by his friends--I am almost ready to say, as did Manlius at the cross: "Truly this was the Son of God."

Now noble Sovereign, this is as near the facts in the case as I can arrive at, and I have taken pains to make the statement very full, so that you may judge of my conduct upon the whole, as I hear Antipater has said many hard things of me in this matter.

With the promise of faithfulness and good wishes to my noble Sovereign.

I am your obedient servant.

Pontius Pilate

At the end of the day, this letter appears to be a mixture of truth with error, as it exposes its inconsistencies with Scripture, history and astronomy. It reveals that both this historical manuscript and the Greek New Testament have been altered, specifically the portions depicting the time of the Resurrection being “early in the morning” on the first day of the week. How might the “Fourth Watch on the day of Resurrection add 24 hours to the sign given by the Messiah of “three days and three nights?”

The portion that appears unaltered is the account of the Resurrection, which includes a most incredible depiction of the rapturous joy of all those who were resurrected along with our Messiah, even giving the correct time of the night. What an experience that must have been for the soldiers to behold.

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