Is Yeshua Really the Passover Lamb?

(Article by Rabbi Eved Banah of the Brutal Planet Radio Program) 
In the Torah Portion Bo we are introduced to the gods of Egypt, and the plagues that Hashem placed upon Egypt to mock those gods.  Yet, the final plague is tied to the ritual associated with killing the lamb that is spoken of the most in the Bible and the lamb representing one of the pagan gods worshipped in Egypt and yet......we overlook those passages and when Pesach approaches we claim Yeshua is our passover lamb because of one out of context verse in the New Testament.  The verse reads as such: 

(Aramaic in Swadaya Script from the Khabouris Codex)
ܕܟܘ ܡܢܟܘܢ ܚܡܝܪܐ ܥܬܝܩܐ ܕܬܗܘܘܢ ܓܒܝܠܬܐ ܚܕܬܐ ܐܝܟܢܐ ܕܐܝܬܝܟܘܢ ܦܛܝܪܐ ܦܨܚܐ ܓܝܪ ܕܝܠܢ ܡܫܝܚܐ ܗܘ ܕܐܬܢܟܣ ܚܠܦܝܢ

(Transliterated Aramaic from the Khabouris Codex)
dakaw menchoon chmeera 'ateeqa d'thehwoon g'veelta chadtha; aykana deethaykoon pateera, peskha geyr deelan; Meshikha hoo, dethnches chlafayn.


"Purge from you the old leaven, so that you are made a new lump, in such a way that you become unleavened, for Our Peskha {Our Passover} is Meshikha {The Anointed One}; He who was slain for us."
(1 Corinthians 5:7; The Aramaic Scriptures)

Now this is obviously contradictory to Luke 22:7-8

(Aramaic in Swadaya Script from the Khabouris Codex)
ܘܡܛܝ ܝܘܡܐ ܕܦܛܝܪܐ ܕܒܗ ܐܝܬ ܗܘܐ ܥܝܕܐ ܕܢܬܢܟܣ ܦܨܚܐ
ܘܫܕܪ ܝܫܘܥ ܠܟܐܦܐ ܘܠܝܘܚܢܢ ܘܐܡܪ ܠܗܘܢ ܙܠܘ ܛܝܒܘ ܠܢ ܦܨܚܐ ܕܢܠܥܣ

(Transliterated Aramaic from the Khabouris Codex)
wmatee yawma d'phatiyre; dveh eeth hwa `yada dnethnches peskha, wshadar eshu` l'kepha wyukhanan, wemar lhoon; zelw tayevw lan peskha dnel`as,

"And the day of The Phatiyre {The Unleavened Cakes} arrived, during which there was the custom that The Peskha {The Passover Lamb} should be slaughtered. And Eshu {Yeshua} sent for Kepha {The Rock}, and for Yukhanan {John}, and said unto them, “Go, prepare The Peskha {The Passover Lamb} for us, so that we may eat it.”
(Luke 22:7-8; The Aramaic Scriptures)

First of all the Passover lamb is eaten the 14th day of the month of Nisan/Aviv and is customary to do so before the Passover Seder.  The Scripture tells us that the "Last Supper" is indeed  Passover Seder.  The Scripture explicitly tells us that the day which Yeshua said to "prepare the Passover" was the same day the Passover lamb was slain.  So here presents a huge huge problem for the talking point.  Now many may also cite: 

(Aramaic in Swadaya Script from the Khabouris Codex)
ܘܠܝܘܡܐ ܕܒܬܪܗ ܚܙܐ ܝܘܚܢܢ ܠܝܫܘܥ ܕܐܬܐ ܠܘܬܗ ܘܐܡܪ ܗܐ ܐܡܪܗ ܕܐܠܗܐ ܗܘ ܕܫܩܠ ܚܛܝܬܗ ܕܥܠܡܐ  

(Transliterated Aramaic from the Khabouris Codex)
walyawma dvathreh, chza Yukhanan l'Eshu` dathe lwatheh, wemar, ha emreh d'Alaha; haw dshaqel chteetheh d`alma

And the day which followed, Yukhanan {John} saw Eshu {Yeshua}, who was coming toward him, and he said, "Look! The Emreh d’Alaha {The Lamb of God}, the One who takes away the sin of the alma {the world}!
(John 1:29; The Aramaic Scriptures)

Seems we have yet another contradiction.  But we are given a clue, when John says, "ha emreh d'Alaha; haw dshaqel chteetheh d`alma" we then see the lamb that Yeshua is and what his job is.  so let us investigate the lamb that takes away sin.  Now we have one that seems to fit the bill in terms of John's statement.

(Hebrew from the Masoretic Text)
וְהֶעֱמִיד הַכֹּהֵן הַמְטַהֵר, אֵת הָאִישׁ הַמִּטַּהֵר--וְאֹתָם:  לִפְנֵי יְהוָה, פֶּתַח אֹהֶל מוֹעֵד
וְלָקַח הַכֹּהֵן אֶת-הַכֶּבֶשׂ הָאֶחָד, וְהִקְרִיב אֹתוֹ לְאָשָׁם--וְאֶת-לֹג הַשָּׁמֶן; וְהֵנִיף אֹתָם תְּנוּפָה, לִפְנֵי יְהוָה
וְשָׁחַט אֶת-הַכֶּבֶשׂ, בִּמְקוֹם אֲשֶׁר יִשְׁחַט אֶת-הַחַטָּאת וְאֶת-הָעֹלָה--בִּמְקוֹם הַקֹּדֶשׁ:  כִּי כַּחַטָּאת הָאָשָׁם הוּא, לַכֹּהֵן--קֹדֶשׁ קָדָשִׁים, הוּא.

(Transliteration of the Hebrew from the Masoretic Text)
Veheemid hakohen hamtaher et haeesh hamitaher veotam lifnei Hashem petach Ohel Moed. Velakach hakohen et hakeves haechad vehikriv oto leasham v'et log hashamen vehenif otam tenoofa lifnei Hashem. Veshachat et hakeves bimkom asher yishchat et-hachatat v'et haola bimkom hakodesh ki kachatat haasham hoo lakohen Kodesh Kodashim hoo.
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"The priest who is performing the ritual purification should place the person who is to be ritually purified (together) with these (things) before God, at the entrance of the Tent of Meeting. The priest should take one (male) lamb and bring it as a guilt-offering, along with the log of oil, and wave them as a wave-offering before God. He should slaughter the lamb in the place where the sin-offering and the burnt-offering are slaughtered, in the holy place (north of the Altar), for this guilt-offering is like (any) sin-offering (in terms of the service performed) by the priest. It is a holy of holies."
(Leviticus 14:11-13; The Gutnick Chumash)

Now the Passover lamb is described much differently in the Scripture but first lets get a little bit of a background on the lambs in Egypt: 

"Yosef said to his brothers and to his father’s household, “I will go up and inform Pharaoh, and I’ll say to him, ‘My brothers and my father’s household who were in the land of Cana’an have come to me.’  I’ll also tell him, ‘The men are shepherds, and they’ve always been owners of livestock, so they’ve brought their flocks and their cattle and all their possessions,’ so if Pharaoh summons you and asks you, ‘What is your occupation?’ Say, ‘Your servants have been owners of livestock from our youth, until now, both we and our ancestors.  You should do this in order to live in the land of Goshen, because all shepherds are adhorrent to the Egyptians since they worship sheep."
(Genesis 46:31-34; The Gutnick Chumash)

​Hmm this is rather interesting but let us look at this further in the Scripture: 

"Pharaoh summoned Moshe and Aaron, and said, “Go slaughter to your G-d, but do it in this land.  Moshe said, it would not be appropriate to do that, for we will be sacrificing the deity of the Egyptians to our G-d!  As if we could sacrifice the deity of the Egyptians before their eyes, and they wouldn't stone us?  Let us go on a three day journey into the desert and sacrifice to G-d, our G-d, as He is going to tell us."
(Exodus 8:21-22; The Gutnick Chumash) 

This seems rather cut and dry but let us as well go to the Oral Torah as well to make sure we have our basis and history covered: 

"G-d then said to Moses: "As long as Israel worship Egyptian gods, they will not be redeemed; go and tell them to abandon their evil ways and to reject idolatry." This is what is meant by: Draw out and take you lambs. That is to say: Draw away your hands from idolatry and take for yourselves lambs, thereby slaying the gods of Egypt and preparing the Passover; only through this will the L-rd pass over you. This is the meaning of In sitting still and rest shall you be saved. When the Holy One, blessed be He, told Moses to slay the Passover lamb, Moses answered: "Lord of the Universe! How can I possibly do this thing? Do You not know that the lamb is the Egyptian god? As it says: If we sacrifice the abomination of the Egyptians before their eyes, will they not stone us?" (Exodus 8:22) G-d replied: "As you live, Israel will not depart from here before they slaughter the Egyptian gods before their very eyes, that I may teach them that their gods are really nothing at all.'" This is what He [G-d] actually did, for on that night He slew the Egyptian firstborn and on that night the Israelites slaughtered their Passover lamb and ate it. When the Egyptians beheld their firstborn slain and their gods slaughtered, they could do nothing, as it says: While the Egyptians were burying them that the L-rd had smitten among them, even all their firstborn; upon their gods also the Lord executed judgment."
(Midrash Rabbah Exodus 16:2-3)

So far we have established the theology of the Passover lamb being different than the "lamb who takes away the sins of the world" through the religious documents and the evidence classified as internal.  But to be good scholars we also have to look at external evidence.  Good scholars must always not only look within their own faith based system but they must also look at the secular history, which in this case should be easy to find.  So let us look at archeological evidence.  Below we see statues and hieroglyphs symbolizing lambs that they worshipped in Egypt, validating the accounts from Exodus and Genesis.  

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“there are two different timelines in the Synoptics and John for when the Paschal lamb is eaten:
On the  rst day of the Feast of Unleavened Bread, the disciples came to Y’shua and asked,
“Where do you want us to make preparations for you to eat the Passover?” He replied, “Go into the city to a certain man and tell him, ‘The Teacher says: My appointed time is near. I am going to celebrate the Passover with my disciples at your house.’” So the disciples did as Y’shua had directed them and prepared the Passover. When evening came, Y’shua was reclining at the table with the Twelve. And while they were eating, he said, “I tell you the truth, one of you will betray me.” They were very sad and began to say to him one after the other, “Surely not I, Master?” Y’shua replied, “The one who has dipped his hand into the bowl with me will betray me. The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born.” Then Yehuda, the one who would betray him, said, “Surely not I, Rabbi?” Y’shua answered, “Yes, it is you.” While they were eating, Y’shua took bread, gave thanks and broke it, and gave it to his disciples, saying, “Take and eat; this is my body.” Then he took the cup, gave thanks and offered it to them, saying, “Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you, I will not drink of this fruit of the vine from now on until that day when I drink it anew with you in my Father’s kingdom” (Matthew 26:17-29).
This passage, along with parallel citations in Mark 14:12-31 and Luke 22:1-21, clearly indicate the evening of Y’shua’s arrest is just after a Passover Seder. But, on the other hand, John seems to mention a different schedule:
“When he had  nished praying, Y’shua left with his disciples and crossed the Kidron Valley. On the other side there was an olive grove, and he and his disciples went into it. Now Yehuda, who betrayed him, knew the place, because Y’shua had often met there with his disciples. So Yehuda came to the grove, guiding a detachment of soldiers and some of cials from the chief priests and Pharisees...Then the Jews led Y’shua from Caiaphas to the palace of the Roman governor. By now it was early morning, and to avoid ceremonial uncleanness the Jews did not enter the palace; they wanted to be able to eat the Passover” (John 18:1-3, 28).
There seems to be a contradiction between these two accounts. John says the Pharisees have not yet had their Passover even the morning after they arrested Y’shua from his own Seder! Can both accounts be right? As it turns out, the answer is yes, but not for the reasons that most think. Some theologians are split on whether they should keep the  rst or second night of Pesach (or both) as a Seder. The reason for both this modern tendency and one explanation for why the Pharisees did what they did in Y’shua’s day, comes from this a “confusion” of understanding the Tanakh:
Now we still have to reconcile the words of Paul that are often quoted.  Knowing what we know now, lets go back to his statement in 1 Corinthians, but this time in context.  

(Aramaic in Swadaya Script from the Khabouris Codex)
ܠܐ ܫܦܝܪ ܫܘܒܗܪܟܘܢ ܠܐ ܝܕܥܝܢ ܐܢܬܘܢ ܕܚܡܝܪܐ ܩܠܝܠ ܟܠܗ ܓܒܝܠܬܐ ܡܚܡܥ
ܕܟܘ ܡܢܟܘܢ ܚܡܝܪܐ ܥܬܝܩܐ ܕܬܗܘܘܢ ܓܒܝܠܬܐ ܚܕܬܐ ܐܝܟܢܐ ܕܐܝܬܝܟܘܢ ܦܛܝܪܐ ܦܨܚܐ ܓܝܪ ܕܝܠܢ ܡܫܝܚܐ ܗܘ ܕܐܬܢܟܣ ܚܠܦܝܢ
ܡܛܠ ܗܢܐ ܢܥܒܕ ܥܕܥܕܐ ܠܐ ܒܚܡܝܪܐ ܥܬܝܩܐ ܘܠܐ ܒܚܡܝܪܐ ܕܒܝܫܘܬܐ ܘܕܡܪܝܪܘܬܐ ܐܠܐ ܒܚܡܝܪܐ ܕܕܟܝܘܬܐ ܘܕܩܕܝܫܘܬܐ

(Transliterated Aramaic from the Khabouris Codex)
la shapeer shoovharchoon, la yad`een antoon dachmeera qaleel koolah gveelta machma`; dakaw menchoon chmeera `ateeqa; dthehwoon gveelta chadtha; aykana deethaykoon pateera, peskha geyr deelan; meshikha hoo, dethnches chlafayn, metool hana ne`bed `ad`eeda; la bachmeera `ateeqa, wla bachmeera dveeshootha wadmareerootha; ela b achmeera ddachyootha wadqadeeshootha

Your boasting isn't good! Don’t you know that a little leaven leavens all the lump? Purge from you the old leaven, so that you are made a new lump, in such a way that you become unleavened, for Our Peskha {Our Passover} is Meshikha {The Anointed One}; He who was slain for us. On account of this, perform The Festival; not with the old leaven, and not with the leaven of wickedness, and of bitterness, but rather, with the leaven that is of purity, and of holiness. 
(1 Corinthians 5:6-8; The Aramaic Scriptures)

The proper context we that Paul is not saying that Yeshua is the Passover lamb, instead he is likening Passover for the Jews in Egypt to the new beginning for the gentile believers.  The Corinthians were the 1st century version of today's secular humanists, their motto was "if it feels good do it" there was an absence of morality among those who lived in Corinth.  Paul is likening the life in Mashiach to the life to the new life of being a part of G-d's family after they had slaughtered the passover lamb in Egypt.  Because the killing of the lamb in Egypt symbolized killing the gods of Egypt and those gods being dead to the Jewish people.  Much in the same way, leaving a life of paganism of the secular society for Mashiach. 

The fact is, when we see the statement, "Yeshua is our Passover Lamb" this statement, by the unlearned is a rather blasphemous statement because it is saying that Yeshua is a pagan god worshipped in Egypt.  The Passover lamb NEVER represented the forgiveness of sins, instead it was the lamb in Leviticus 14:11-13 that symbolized the lamb that John was speaking of in John 1:29, not the one in Exodus 8 and 12.  

Upon completion of this article I was challenged by a friend by the name of Matthew Bartlett and Matthew said: 

"Doesn't John 18 make it clear this was NOT the night of the Passover? After all, v28 (If I recall right) says the priests wouldn't entire the house of Pilate and risk defilement so they could eat the passover… 
This seems to imply that Yeshua celebrated a day prior to the actual sacrifices and passover seder. 

Which is how i've already read that- they sacrifice the lamb on the afternoon of the 14th, eating it as evening (beginning the 15th and unleavened bread) is beginning… and in Exodus they left in the morning- without a full day between the sacrifice and the departure."

Wonderful question by brother Matthew.  As good scholars we always have to welcome a different view.  So lets look at the verse in question: 

(Aramaic in Swadaya Script from the Khabouris Codex)
ܐܝܬܝܘܗܝ ܕܝܢ ܠܝܫܘܥ ܡܢ ܠܘܬ ܩܝܦܐ ܠܦܪܛܘܪܝܢ ܘܐܝܬܘܗܝ ܗܘܐ ܨܦܪܐ ܘܗܢܘܢ ܠܐ ܥܠܘ ܠܦܪܛܘܪܝܢ ܕܠܐ ܢܬܛܘܫܘܢ ܥܕ ܐܟܠܝܢ ܦܨܚܐ

(Transliterated Aramaic from the Khabouris Codex)
atyiihy deyn l'Eshu men l'wath qayafa l'apretawreen weethawhy hwa tsafra, whenoon, la alw l'apretawreen; d'la nethtawshoon ad achleen paskha

"NOW they led Jeshu from Kaiapha into the praetorium, and it was early. But they would not enter the praetorium, that they might not be defiled, until they should have eaten the petscha."
(John 18:26; John W Ethridge's translation from the Aramaic Peshitta)

So we seem to have a chronology issue with the death of Yeshua and the day of Passover that seems to contradict our previous citation in Luke 22.  But is it really a contradiction?  Those unfamiliar with Judaism would say, "yes, one gospel is right and the other use wrong."  Then we have to have the two gospels duke it out based on our own personal bias to see which one wins out in the end.  But, if we acknowledge who wrote the gospels and who they were written to, we then look into what was known by authors because of their religious faith we can see that the two gospels do not contradict one another.  

Now, it is well know that John was Jewish, John wrote on the level of hermeneutic called "sod" which is the level of Kabbalah.  To understand this level of interpretation one has to know Hebrew and Aramaic very well and they have to know the mishna, the gemara, tosefta, sefirot etc like the back of their hand.  There is no question as to how Jewish John was.  

Luke had a gentile name, but most scholars cite that he wrote on the level of Remez, which is the hint level of interpretation that uses 13 Jewish hermeneutic rules within Judaism.  Most scholars, given Luke's writing style in both his aramaic and greek say there is a good chance that Luke was a jewish convert because he follows the semitic formula much better than any gentile could dream of.  So we can conclude that Luke knew Aramaic atleast and also knew the mishna.  

Given these facts we can easily say that both of these men were familiar with this: 

“a festal offering derives from the flock of the sheep or from the heard of the oxen from lambs and from goats, from males and females. And it is eaten FOR TWO DAYS and the intervening night [to the night of the 15th of Nisan].”
(Mishnah Pesachim 4:6)

The second night's eating then of what is also called the chagigah, or obligatory burnt offering that (he Pharisees must consume, and this chagigah is "the Paskha" that they are afraid they will not be able to eat if they are defiled. Otherwise it seems John's timeline is contradicting the Synoptics and is a day behind. If the Paschal lamb that is slaughtered on the 14th is meant here, this clearly contradicts the Synoptics accounts that the Passover Seder had happened already when Yeshua was arrested, as opposed to here in John where the Pharisees are waiting to do this the next morning.

So it seems we have some issue here.  Now, I have a friend whom I disagree with just as many times as I agree with him but in terms of chronology and understanding of the mishnaic passage cited above, he hits the nail on the head.  

“Celebrate the Feast of Unleavened Bread, because it was on this very day that I brought your divisions out of Egypt. Celebrate this day as a lasting ordinance for the generations to come. In the  first month you are to eat bread made without yeast, from the evening of the fourteenth day until the evening of the twentieth day. For seven days no yeast is to be found in your houses. And whoever eats anything with yeast in it must be cut off from the community of Israel, whether he is an alien or native-born. Eat nothing made with yeast. Wherever you live, you must eat unleavened bread” (Exodus 12:17-20).
These instructions seem straightforward at  first glance:
1) Passover and the Feast of Unleavened Bread are interchangeable terms for a ceremony that begins on the evening of 14 Nisan. (For con rmation of a 6 day Feast of Unleavened Bread, please see Deuteronomy 16:8)
2) The combined feast lasts seven days, from the 14th to the 21st, during which time yeast is totally prohibited.
However, when we examine other passages in Torah, it’s not so easy after all:
“These are Hashem’s appointed feasts, the sacred assemblies you are to proclaim at their appointed times: Hashem’s Passover begins at twilight on the fourteenth day of the  rst month. On the  fteenth day of that month Hashem’s Feast of Unleavened Bread begins; for seven days you must eat bread made without yeast” (Leviticus 23:4-6).
“On the fourteenth day of the first month G-d’s Passover is to be held. On the  fteenth day of this month there is to be a festival; for seven days eat bread made without yeast” (Numbers 28:16-17).
Here the scenario is:
1) Passover is a separate occasion, beginning late afternoon on 14 Nisan.
2) Passover is then followed by the Feast of Unleavened Bread, which lasts an additional seven days.
Additionally: “On the first day hold a sacred assembly and do no regular work. For seven days present an offering made to G-d by fire. And on the seventh day hold a sacred assembly and do no regular work.” (Leviticus 23:7-8) The “first day” mentioned here in Leviticus 23:7 is the same “first day mentioned in the line before, 15 Nisan. So now, technically speaking, we have three sacred occasions running together:
1) Passover, just in the twilight time on the 14th. Begin eating unleavened bread, and also bitter herbs, etc., for the Seder.
2) The Feast of Unleavened Bread, from 15-21 Nisan, where unleavened bread is eaten for 6 more days, totaling 7 in all. On the 15th also there is a “sacred assembly” (Annual Shabbat) in which no work is to be done.
3) At the end of the six additional days is separate “sacred assembly” (also an Annual Shabbat) where again regular work is prohibited.
It takes several references to piece everything together, and we can easily see why some references would add the 8th day (the second sacred assembly) to the overall holiday, and others might be more precise and say it is a separated occasion that simply happens the very next day. This “over flowing” from Passover on 14 Nisan, directly into the Feast of Unleavened Bread on 15-21 Nisan and the  nal Annual Shabbat on 22 Nisan is responsible for much of the controvery on the “Passover” timing!
In Y’shua’s time, eating the Paschal lamb sometimes got confused with the burnt offering/meal called a “chagigah” that happened a day later, as Alfred Edersheim explains: We have already explained that according to the Rabbis (Chag. ii, 1; vi. 2), three things were implied in the festive command to ‘appear before Hahem’—’Presence,’ the ‘Chagigah,’ and ‘Joyousness.’ As specially applied to the Passover, the first of these terms meant, that every one was to come up to Jerusalem and to offer a burnt-offering, if possible on the  first, or else on one of the other six days of the feast. This burnt-offering was to be taken only from ‘Cholin’ (or profane substance), that is, from such as did not otherwise belong to Hashem, either as tithes, firstlings, or things devoted, etc. The Chagigah, which was strictly a peace-offering, might be twofold. This first Chagigah was offered on the 14th of Nisan, the day of the Paschal sacrifce, and formed afterwards part of the Paschal Supper. The second Chagigah was offered on the 15th of Nisan, or the  first day of the feast of unleavened bread. It is this second Chagigah which the Jews were afraid they might be unable to eat, if they contracted defilement in the judgment-hall of Pilate (John 18:28).
In reference to the  rst Chagigah, the Mishnah lays down the rule, that it was only to be offered if the Paschal day fell on a week-day, not on a Sabbath, and if the Paschal lamb alone would not have been suf cient to give a satisfying supper to the company which gathered around it (Pes. vi. 4).
As in the case of all other peace-offerings, part of this Chagigah might be kept, though not for longer than one night and two days from its sacri ce. Being a voluntary offering, it was lawful to bring it from sacred things (such as tithes of the flock).
But the Chagigah for the 15th of Nisan was obligatory, and had therefore to be brought from “Cholin.” The third duty incumbent on those who appeared at the feast was “joyousness.” This expression, as we have seen, simply referred to the fact that, according to their means, all Israel were, during the course of this festival, with joyous heart to offer peace-offerings, which might be chosen from sacred things (Deut. 27:7).
Thus the sacrifices which every Israelite was to offer at the Passover were, besides his share in the Paschal lamb, a burnt-offering, the Chagigah (one or two), and offerings of joyousness— as Elohim had blessed each household. (The Temple: Its Ministry and Services, Chapter 11, “The Three Things”)
So here is the real reason why John’s account appears to be “running a day behind.” The reality is, as Edersheim asserts, the Pharisees were still on the same schedule as Y’shua and his disciples were in the accounts of Matthew, Mark and Luke. On the other hand, the Pharisees could point to the daylight period from dawn to sunset on 15 Nisan also technically as a “day of preparation”! As a result, the timing of the “day of preparation” terminology can be applied to the daylight periods of 14, 15 or even 16 Nisan, assuming the 16th was a Friday, the “day of preparation” for the regular weekly Shabbat! We will see how this pattern actually manifests in the Good News record a bit later.”
(Andrew Gabriel Roth; AENT 2nd Edition, p 1035-1037)

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