Introduction

The biblical account of Creation in Genesis 1 provides not only a theological foundation but also, potentially, a key to understanding different modes of time reckoning employed within biblical chronology. Specifically, the recurring phrase “And there was evening, and there was morning—the first day” (Genesis 1:5, NIV, similarly for subsequent days) may allow us to infer a dual system of timekeeping: one associated with the “evening” and Lunar cycles, and another with the “morning” and Solar cycles.

This article explores this proposed interpretation, outlining how it generates two distinct but intertwined weekly cycles (Lunar and Solar) offset by half a unit (12 hours or 6 months), and how this framework might illuminate other biblical timeframes, such as the construction of Solomon’s Temple. This exploration draws upon principles observed in the study of various biblical and extra-biblical calendar systems, including the Enochian calendar.

The Enochian Connection: Day 4 and Solar Reckoning

The creation of the sun, moon, and stars on Day 4 represents a pivotal moment in the Genesis account. This is the point where the Enochian calendar tradition—derived from the Book of Enoch and reflected in certain Dead Sea Scrolls—begins its reckoning. This connection provides further insight into our dual calendrical framework.

Symbolic Rulership of Time

Genesis 1:16-18 states: “God made two great lights—the greater light to govern the day and the lesser light to govern the night… to govern the day and the night, and to separate light from darkness.”

This language of “governing” or “ruling” establishes distinct domains:

The moon “rules the night” and is primarily visible during darkness
The sun “rules the day” and can only be seen after sunrise

This division naturally suggests two ways of marking time:

Following the moon’s rulership beginning at evening (the Lunar reckoning)
Following the sun’s rulership beginning at morning (the Solar reckoning)

The Day 4 Significance

The Enochian tradition recognizes Day 4 of creation as particularly significant because:

Prior to Day 4, time existed but the specific “rulers” of time had not yet been established
The creation of these luminaries establishes the means by which humans would practically measure time
The 364-day solar calendar emphasized in the Book of Enoch and Qumran texts focuses on the “greater light” as the primary timekeeper

The dual governance established on Day 4 strengthens our dual-reckoning hypothesis. Just as God created two distinct “rulers” of time with their own domains, He established two valid but distinct ways of reckoning time.

Thematic Patterns Supporting This Interpretation

While direct textual evidence for the morning-start of the Enochian calendar is admittedly limited, the pattern is supported by several biblical thematic elements:

From Darkness to Light: The biblical narrative consistently moves from darkness to light. Creation begins with “darkness upon the face of the deep” but culminates in eternal light (Revelation 22:5). The Lunar calendar (evening start) symbolically represents the present age, while the Solar calendar (morning start) points toward the age to come.
Calendrical Reformation in Exodus: When God instructs Moses regarding the Passover, He declares: “This month is to be for you the beginning of months” (Exodus 12:2). This divine calendrical reset moves the year’s beginning to spring—a time of new life and renewal—suggesting that autumn was not always considered the start of the year. This spring beginning aligns with the concept of morning/sunrise as a symbolic fresh start.
Symbolic Time References in John: The Gospel of John employs temporal markers with deep symbolism. During the Feast of Dedication (near winter solstice), the text notes “And it was winter” (John 10:22). Later, when Judas leaves to betray Jesus, the text states “And it was night” (John 13:30). These aren’t merely chronological notes but symbolic statements: winter solstice represents the peak of yearly darkness just as midnight represents the peak of daily darkness. According to the day-for-a-year principle, both symbolize spiritual darkness.
Resurrection at Dawn: Christ’s resurrection occurred at dawn (Mark 16:2, John 20:1), symbolically inaugurating a new age of light. This morning victory over darkness reinforces the theological progression from evening-first to morning-first reckoning.

The Morning Connection in Enochian Literature

The Book of Enoch’s astronomical sections (particularly chapters 72-82) demonstrate a preoccupation with precise solar measurements, suggesting a primary focus on the “greater light.” While not explicitly stating that days begin at sunrise, the Enochian literature’s emphasis on solar primacy aligns with a morning-first approach to time reckoning.

The solar emphasis of the Enochian calendar tradition provides a conceptual framework that complements the predominantly Lunar calendar of mainstream Judaism. Together, they suggest the “evening and morning” pattern of Genesis 1 may indeed encode two valid but offset systems of time-reckoning—one looking back to creation’s beginning in darkness, the other looking forward to the age of light.

The Textual Basis: Genesis 1:5 and Inferring Dual Start Points

The foundational text for this interpretation is Genesis 1:5:

“God called the light ‘day,’ and the darkness he called ‘night.’ And there was evening, and there was morning—the first day.” (Genesis 1:5, NIV)

While traditionally understood as defining a day running from evening to evening, the text itself may allow us to infer two related starting points for measuring a “day”:

The “Evening”: This marks the beginning of the Lunar day or cycle. Consistent with observable lunar phenomena (the moon primarily ruling the night) and later Jewish practice, this cycle begins at sunset. When applied to the year (day-for-a-year principle), “evening” corresponds to the Autumn Equinox (Tishri), marking the start of the Lunar-oriented year.
The “Morning”: This marks the beginning of the Solar day or cycle, 12 hours after the “evening” start. Consistent with observable solar phenomena (the sun ruling the day) and the structure of calendars like the 364-day Enochian calendar, this cycle begins at sunrise. When applied to the year, “morning” corresponds to the Spring Equinox (Nissan), marking the start of the Solar-oriented year.

It’s important to clarify that this interpretation does not suggest Genesis 1:5 explicitly establishes two separate calendars. Rather, we are inferring a pattern that recognizes both the Lunar cycle initiated by darkness/evening and the Solar cycle initiated by light/morning. Both are valid ways to reckon time, though the evening-to-evening reckoning predominates in biblical and rabbinic tradition.

A Theological Dimension: Covenant Progression

This dual reckoning may also reflect a profound theological pattern. The Old Testament era is predominantly characterized by the Lunar calendar that begins in darkness—symbolizing humanity’s condition before divine illumination. Just as the moon reflects the sun’s light, the Law of Moses reflected God’s glory but was not the source of that glory (2 Corinthians 3:7-11).

The New Covenant, in contrast, emphasizes moving from darkness to light (1 Peter 2:9, Ephesians 5:8), suggesting a conceptual shift toward Solar reckoning. This transition was symbolically inaugurated at Christ’s resurrection, which occurred at dawn—the beginning of the Solar day. Christ, described as the “Bright and Morning Star” (Revelation 22:16), heralds this new day just as the morning star announces the approaching sunrise.

Importantly, both reckonings continue to exist simultaneously, offset but interrelated—just as the New Covenant fulfills rather than abolishes the Old (Matthew 5:17).

The Daily Offset Illustrated: A Week Overlaid

The consequence of these two starting points, offset by 12 hours, is a constant phase difference between the Lunar and Solar cycles. The following table illustrates how this plays out during the seven days of the Creation week:

Time Point	Lunar Calendar Perspective	Solar Calendar Perspective	Notes
Sat Evening	Start of Day 1 (Sunday)	Night before Solar Day 1	Lunar Week Begins (Gen 1:5 “evening…”)
Sun Morning	Middle of Day 1 (Sunday)	Start of Day 1 (Sunday)	Solar Week Begins (Gen 1:5 “…and morning”)
Sun Evening	End of Day 1 / Start of Day 2 (Monday)	Middle of Day 1 (Sunday)
Mon Morning	Middle of Day 2 (Monday)	End of Day 1 / Start of Day 2 (Monday)
Mon Evening	End of Day 2 / Start of Day 3 (Tuesday)	Middle of Day 2 (Monday)
Tue Morning	Middle of Day 3 (Tuesday)	End of Day 2 / Start of Day 3 (Tuesday)
Tue Evening	End of Day 3 / Start of Day 4 (Wednesday)	Middle of Day 3 (Tuesday)
Wed Morning	Middle of Day 4 (Wednesday)	End of Day 3 / Start of Day 4 (Wednesday)	Sun/Moon created; Enochian reckoning begins here
Wed Evening	End of Day 4 / Start of Day 5 (Thursday)	Middle of Day 4 (Wednesday)
Thu Morning	Middle of Day 5 (Thursday)	End of Day 4 / Start of Day 5 (Thursday)
Thu Evening	End of Day 5 / Start of Day 6 (Friday)	Middle of Day 5 (Thursday)
Fri Morning	Middle of Day 6 (Friday)	End of Day 5 / Start of Day 6 (Friday)
Fri Evening	End of Day 6 / Start of Day 7 (Sabbath)	Middle of Day 6 (Friday)
Sat Morning	Middle of Day 7 (Sabbath)	End of Day 6 / Start of Day 7 (Sabbath)
Sat Evening	End of Day 7 (Sabbath) / Start of Day 8	Middle of Day 7 (Sabbath)	End of Lunar Week (7 full evening-to-evening cycles)
Sun Morning	Middle of Day 8 (Sunday – next week)	End of Day 7 (Sabbath) / Start of Day 8	End of Solar Week (7 full morning-to-morning cycles)

Analysis of the Offset:

The Lunar day consistently begins 12 hours before the corresponding Solar day.
The Lunar week (7 full evening-to-evening cycles) concludes on Saturday evening.
The Solar week (7 full morning-to-morning cycles) concludes on Sunday morning.
Critically, when the Lunar week ends (Saturday evening), the Solar week is only halfway through its 7th day. Conversely, when the Solar week ends (Sunday morning), the Lunar week is halfway through its 8th day.
The total timespan required to encompass both the start of the Lunar week (Saturday Evening) and the end of the Solar week (the following Sunday Morning) is exactly 7.5 days. This structure resembles two overlapping combs, offset by half a unit.

Application to Symbolic Years: The Creation Week of Years

The day-for-a-year principle, common in biblical prophecy and chronological interpretation, allows this daily offset pattern to be applied to larger time scales. If a “day” represents a “year,” then:

Morning/Sunrise corresponds to the Spring Equinox (start of the Solar-oriented year, often associated with Nisan).
Evening/Sunset corresponds to the Autumn Equinox (start of the Lunar-oriented year, often associated with Tishri).

This pattern is reflected in the Jewish calendar system, which recognizes two distinct New Year observances:

The civil new year (Rosh Hashanah) in Tishri (autumn)
The religious new year established by Moses in Nisan (spring)

These two new years are separated by exactly half a year, mirroring the 12-hour offset in the daily reckonings.

Applying this to the Creation Week as seven symbolic years:

Lunar Week of Years: Begins in the Autumn, runs 7 full years. Using example dates: Autumn 4122 BC to Autumn 4115 BC.
Solar Week of Years: Begins in the Spring (half a year later than the Lunar start), runs 7 full years. Example timeframe: Spring 4121 BC to Spring 4114 BC.

Just as with the daily cycle, the total duration required to span from the beginning of the Lunar Week of Years (Autumn 4122 BC) to the end of the Solar Week of Years (Spring 4114 BC) is exactly 7.5 years.

Regular Chronology Tables

Corroboration: The Construction of Solomon’s Temple

This concept of a dual 7-year / 7.5-year cycle finds potential corroboration in the biblical accounts of the construction of Solomon’s Temple, often considered a replica or representation of creation principles. The biblical text provides precise chronological markers that, when examined carefully, reveal a pattern strikingly similar to our dual reckoning model.

Temple Construction Timeline

Event	Biblical Reference	Year of Solomon’s Reign	Month	Season
Construction Begins	1 Kings 6:1	4th year	2nd month (Ziv)	Spring
Construction Ends	1 Kings 6:38	11th year	8th month (Bul)	Autumn

Calculating the Duration

From these specific markers, we can calculate two different yet simultaneously valid durations:

Seven Years (Lunar Reckoning):
1 Kings 6:38 explicitly states that the Temple took seven years to build. This aligns with a Lunar year count from autumn to autumn, following the civil year reckoning.
Seven and a Half Years (Total Span):
When measuring from the precise starting point (Spring, Year 4) to the precise ending point (Autumn, Year 11), we get:
- Spring Year 4 → Spring Year 11 = 7 complete years
- Spring Year 11 → Autumn Year 11 = approximately 6 months
- Total: 7 years + 6 months = 7.5 years

This 7.5-year span exactly matches the pattern we observe in the Creation Week when accounting for both Lunar and Solar reckoning systems. It represents the time required to span from the beginning of one system (Spring, Year 4) through the completion of the other (Autumn, Year 11).

The Temple-Creation Parallel

This precise correspondence is unlikely to be coincidental, particularly given the Temple’s symbolic role as a microcosm of creation. Just as the Creation account can be understood through dual reckoning systems (Lunar and Solar), so too can the Temple’s construction timeline be validly measured in both 7-year and 7.5-year spans, depending on which system’s start and end points are considered.

This parallel provides significant corroboration for our interpretation of Genesis 1:5 as encoding dual time-reckoning systems, and demonstrates how this pattern may have influenced other chronological structures throughout Scripture.

Conclusion

The interpretation of Genesis 1:5 (“evening and morning”) as allowing us to infer two distinct, offset time reckonings—a Lunar cycle beginning in the evening/Autumn and a Solar cycle beginning 12 hours/6 months later in the morning/Spring—provides a coherent framework for understanding certain biblical time structures. This dual system results in a constant half-unit offset, leading to a total span of 7.5 days or 7.5 years required to encompass a full 7-unit “week” from the Lunar beginning to the Solar end.

The potential reflection of this 7 / 7.5 year pattern in the construction timeline of Solomon’s Temple offers corroborating evidence. This framework, highlighting the interplay between Lunar and Solar cycles from creation onward, may offer valuable insights for interpreting other complex chronological passages in Scripture.

Furthermore, the theological dimensions of this dual reckoning—with the Lunar calendar predominating in the Old Testament and the Solar perspective emerging fully in the New Testament—reinforce the beautiful symmetry between time-reckoning and salvation history. That Christ rose at dawn, inaugurating a new day that begins with light rather than darkness, suggests that embedded in the very fabric of time as established in Genesis 1:5 was a prophetic foreshadowing of the two covenant systems that would unfold throughout scripture.

This section is intended to follow the previous article discussing the Lunar/Solar offset.

Resolving the Passion Week Timeline: The Significance of Dual Calendars and Prophetic Patterns

Introduction: The Enigma and a Proposed Key

The precise timing of Christ’s death and resurrection presents a well-known chronological challenge when reconciling various Gospel accounts, traditional observances (Good Friday to Easter Sunday), and prophetic statements (like “three days and three nights” in Matthew 12:40). While numerous harmonizations exist, this exploration proposes a specific interpretive key derived from a fundamental understanding of biblical timekeeping: the principle of calendar conversion between distinct, divinely ordained systems.

This approach builds directly upon the dual reckoning system established in Genesis 1:5, where “evening and morning” establishes both Lunar and Solar timeframes, offset by 12 hours (or 6 months when applied to years).

The Chronological Challenge

The traditional timeline places:

Christ’s death and burial on Friday afternoon (Nisan 14 according to John’s Gospel)
His resurrection early Sunday morning (Nisan 16)

This creates approximately 36 hours (or ~1.5 days) that Christ physically remained in the tomb. Yet prophetic patterns, particularly in Revelation 11, suggest a 3.5-day period is significant for death preceding vindication. How can these be reconciled?

The Dual Calendar Solution: Understanding Calendrical Translation

The resolution emerges when we apply the dual calendar framework established in Genesis. The mechanism works as follows:

1. Two Parallel Calendrical Systems

In the biblical framework, two divinely ordained calendrical systems operate simultaneously:

The Lunar Calendar: Beginning each day at evening, this was the observed calendar of Second Temple Judaism and the everyday frame of reference during Passion Week.
The Solar/Enochian Calendar: Beginning each day at morning, this fixed 364-day calendar (known from books like 1 Enoch and the Dead Sea Scrolls) anchored festivals to specific weekdays. In this calendar, the 15th day of the first month (Passover) always falls on a Wednesday.

2. The Calendrical Translation Process

Step 1: Identify the Festival Date

Christ died on the Preparation Day (Nisan 14) and was buried as the Passover (Nisan 15) began

Step 2: Recognize the Lunar Reality

In the observed lunar calendar of that year (likely AD 30 or 33), Nisan 15 fell on Friday evening to Saturday evening

Step 3: Identify the Solar Equivalent

In the fixed 364-day Enochian calendar, Nisan 15 is always a Wednesday

Step 4: Perform the Conceptual Conversion

While the historical event occurred on Friday (lunar calendar), its equivalent position in the solar calendar would be Wednesday
The time of day (late afternoon) remains consistent in both systems

3. Calculating the Prophetic Fulfillment

Starting from this solar equivalent position (Wednesday afternoon):

Wednesday, late afternoon before sunset → Thursday morning (1 day)
Thursday, early morning before morning → Friday morning (2 days)
Friday, early morning before morning → Saturday morning (3 days)
Saturday, early morning before morning → Sunday morning (3.5 days)

We arrive at Sunday morning—precisely when the resurrection actually occurred.

Visual Representation

This process can be understood visually by referencing the Creation Week diagram with its overlapping “half days”. Just as the Creation Week spans from Saturday evening (Lunar start) to Sunday morning (Solar end) for a total of 7.5 days, the Passion Week’s prophetic fulfillment follows a similar pattern.

The diagram shows how events anchored in one calendar system can be mapped to their equivalent positions in the other system, revealing deeper prophetic significance.

See Creation Week: Overlapping the Lunar and Solar Reckonings

The Prophetic Significance: Revelation 11 and the 3.5-Day Pattern

This 3.5-day timeframe directly corresponds to the prophetic pattern established in Revelation 11 concerning the Two Witnesses:

They minister for 1,260 days (3.5 prophetic years) (Rev 11:3)
They lie dead for 3.5 days before resurrection and ascension (Rev 11:9-12)

This establishes a day-for-a-year pattern where 3.5 units consistently represent a period of death preceding divine vindication.

By applying the lunar-to-solar conversion, Christ’s ~1.5 literal days in the tomb fulfill the complete 3.5-day prophetic pattern. The 2-day “difference” is not a discrepancy but the natural result of translating between calendrical systems.

New Creation at Dawn

It is profoundly significant that Christ rose at dawn on Sunday—the beginning of the solar day and the first day of the week. This timing precisely mirrors Genesis 1, where light emerges from darkness and a new creation begins.

The Creation Week serves as a prophetic template for Passion Week:

Just as God completed the first creation and rested on the Sabbath
So Christ completed redemption (declaring “It is finished”) and rested in the tomb on Sabbath
Just as a new week began with morning on the first day in Genesis
So a new creation began with Christ’s resurrection at dawn on the first day

The solar calendar, which begins its day at morning, thus becomes the perfect framework for understanding the resurrection as the inauguration of the new creation—a theme Paul develops extensively (2 Corinthians 5:17, Colossians 1:15-20).

This dual-calendar approach not only resolves the chronological challenge but reveals a profound theological harmony between creation, redemption, and prophetic patterns throughout Scripture.

Revised Draft Article: Passion Week Timing

Resolving the Passion Week Timeline: The Significance of Dual Calendars and Prophetic Patterns

Introduction: The Enigma and a Proposed Key

The precise timing of Christ’s death and resurrection, particularly the duration He spent in the tomb, presents a well-known chronological challenge when reconciling the Gospel accounts, traditional observances (Good Friday to Easter Sunday), and prophetic statements (like “three days and three nights”). While numerous harmonizations exist, this exploration proposes a specific interpretive key derived from a fundamental understanding of biblical timekeeping: the principle of calendar conversion between distinct, divinely ordained systems.

Drawing upon the interpretation of Genesis 1:5 (“evening and morning”) as establishing both a Lunar (evening-start) and a Solar/Enochian (morning-start) reckoning of days and years, this article argues that John’s Gospel, in particular, utilizes the interplay between these offset calendars. It posits that the ~1.5 literal days Christ spent in the tomb (Friday evening to Sunday morning, Lunar reckoning) fulfill the prophetic 3.5-day pattern found explicitly in Revelation 11 (concerning the Two Witnesses, typologically linked to Christ) precisely because John employs a conceptual conversion of the event’s start time from the observed Lunar calendar to its equivalent placement within the Solar/Enochian 364-day festival calendar. This calendar conversion principle, demonstrated elsewhere in biblical chronological patterns, becomes the central mechanism that resolves the apparent discrepancy and reveals a deeper layer of prophetic and calendrical fulfillment in Christ’s Passion.

Foundational Principles: Dual Time Reckoning

As established previously [referencing the companion article/discussion]:

Genesis 1:5 Interpretation: “Evening and morning” signify the start points of two intertwined systems: Lunar (evening/Autumn start) and Solar/Enochian (morning/Spring start), offset by 12 hours / 0.5 year.
Weekly Cycle: This offset results in a Lunar week ending Saturday evening and a Solar week ending Sunday morning. The total span from Lunar start to Solar end is 7.5 days/years.
Enochian Calendar: The 364-day calendar, prominent in extra-biblical texts like 1 Enoch and known via the Dead Sea Scrolls, reckoned the day from morning to morning and fixed festivals on specific weekdays (e.g., the 15th of the first month, Passover day, was always a Wednesday).

The Prophetic Pattern: Revelation 11 and 3.5 Units

Revelation 11 provides the crucial prophetic template:

The Two Witnesses minister for 1,260 days (Rev 11:3), which is 3.5 prophetic years (3.5 x 360). This timeframe is also understood to conceptually link to the 3.5 Enochian years (3.5 x 364 = 1274 days).
They lie dead for 3.5 literal days before resurrection/ascension (Rev 11:9, 11).
This establishes an internal day-for-a-year parallel and highlights 3.5 units as the key timeframe for death preceding vindication, directly linked to a 3.5-unit ministry.

The Core Solution: Lunar-to-Solar Calendar Conversion

The traditional timeframe places Christ’s death and burial late Friday afternoon (Nisan 14 acc. to John, beginning the Lunar Nisan 15/Sabbath) and His resurrection early Sunday morning (Nisan 16). The literal time in the tomb is approximately 36 hours or 1.5 days.

The resolution hinges on converting the starting point of this event using the established dual-calendar framework:

Event Date (Nisan 15): The event occurs on the 15th day of the first month (Passover Day).
Lunar Timing: Observed as Friday afternoon, the start of the Lunar Sabbath/Nisan 15.
Enochian/Solar Equivalent: On the fixed 364-day calendar, the 15th day of the first month is always a Wednesday.
The Conceptual Conversion: The event happening on “the 15th day of the 1st month” is conceptually mapped from its Lunar weekday (Friday) to its fixed Solar/Enochian weekday (Wednesday). The time of the event (late afternoon, ~3-6pm) is maintained in the conversion.
Applying the 3.5 Days: Starting from this converted point (Wednesday PM, Solar/Enochian time), we count forward 3.5 Solar days (84 hours):
- Wed PM -> Thu AM -> Fri AM -> Sat AM -> Sun AM.
- This lands precisely at Sunday early morning (~3-6am).
Resolution: The calculated end point (Sunday AM) perfectly matches the literal resurrection time. The calendar conversion principle is the key: it shifts the conceptual start back by 2 days (Friday PM -> Wednesday PM), allowing the ~1.5 literal days to fulfill the full 3.5 symbolic days (2 conceptual days + 1.5 literal days = 3.5 days).

Corroborating Clues in John’s Gospel

John’s narrative provides supporting textual evidence for this interpretation:

Lazarus Narrative (John 11-12):
- Internal 3.5-Day Structure: The lead-up to Lazarus’ raising embeds a “time, times, half a time” pattern (1 day travel + 2 days delay + 0.5 day symbolic travel = 3.5 days).
- Symbolic Totals: Lazarus (4 days dead) + Jesus (3 days symbolic) = 7 days (complete week). Lazarus (4 days literal) + Jesus (3.5 days symbolic/converted) = 7.5 days (mirroring Lunar/Solar week span). This demonstrates John’s use of symbolic numbers related to this event.
“Six Days Before Passover” (John 12:1): This marker links the Lazarus events directly to Passion Week. While its precise calculation involves interpretive challenges (inclusive/partial counting, similar to Matt 17/Luke 9 Transfiguration accounts), it serves to frame the final week and allows John to weave together:
- The Lazarus typology (4 days).
- The Passover Lamb typology (Nisan 10-14 = 4 days).
- The culmination in Christ’s death/resurrection (symbolic 3 / 3.5 days).
- (Note: The exact counting of these “six days” remains a point for further contemplation, but its function as a bridge is clear).

Conclusion: Harmony Through Conversion

The apparent enigma surrounding the duration of Christ’s time in the tomb finds a coherent resolution through the fundamental principle of Lunar-to-Solar (Enochian) calendar conversion. By understanding that biblical timekeeping operates on multiple, intertwined systems established in Genesis, and recognizing John’s symbolic usage aligning with Revelation’s prophetic patterns, we can see how the literal events of Passion Week fulfill deeper timeframes. Conceptually mapping the start of the Passion event (Nisan 15) from its Lunar occurrence (Friday) to its fixed Solar/Enochian equivalent (Wednesday) allows the ~1.5 literal days in the tomb to perfectly satisfy the required 3.5 symbolic days from Revelation 11, culminating in the Sunday morning Resurrection. Supporting clues within John’s Gospel, particularly the Lazarus narrative and its connection to Passion Week, further validate this multi-layered, calendrically sophisticated understanding of Christ’s fulfillment of prophetic time. This approach highlights the importance of recognizing different calendar systems as an interpretive key to unlocking apparent chronological difficulties in Scripture.