The 42 Generations from Abraham to Mashiyach

 Preface

The genealogy of Matthew 1:1–17, culminating in the Messiah, Yahusha, is a profound testament to divine providence, weaving together legal, biological, and spiritual threads to fulfill the promises made to Abraham and David. Matthew’s account, summarized in verse 17, organizes the lineage from Abraham to the Messiah into three sets of fourteen generations, totaling forty-two. However, apparent discrepancies—such as the omission of certain names and the listing of only forty-one generations—have raised questions about its accuracy. This note meticulously addresses these issues, revealing how Matthew’s genealogy aligns with Torah principles, resolves curses, and employs levirate law to preserve the Davidic line. By examining the historical, scriptural, and theological contexts, including the curses on Yehoyakim and Yekonyah, the omission of three kings, and the role of Shealtiel and Zerubbabel, this study demonstrates the harmony of Matthew’s genealogy. It underscores Yahusha’s legitimate claim to David’s throne, free from the curse, through a masterful interplay of legal succession and biological descent, culminating in the Messiah as the fulfillment of divine promises.

Mat 1:17  So all the generations from Aḇraham to Dawiḏ were fourteen generations, and from Dawiḏ until the exile to Baḇel were fourteen generations, and from the exile to Baḇel until the Messiah were fourteen generations. 

Below are the names as per genealogy of Matthew 1:1-16 followed by the summary statement as stated in Matt 1:17 

We see 3 problems which need to be addressed in understanding the 42 generations from Abraham to Mashiyach Yahusha.

1. Matthew lists only 41 generations and not 42 (Yehoyakim is missing)

2. Pedayah father of Zerubbabel is missing.

3. Matthew misses 3 generations (AhazYahu, Yoash & AmatsYahu between Yoram and Uzziyah (also known as AzarYah).

So, lets go step by step:

1. First lets sort out why Matthew lists 41 generations and not 42. Does he deliberately miss out on YehoYakim's name?

YehoYakim had burnt the scroll written by YarmeYahu which had the judgements written about YasharEL & Yahudah and a curse was pronounced on him

Jer 36:23  Then it came to be, when Yehuḏi had read three or four columns, that the sovereign cut it with the scribe’s knife and threw it into the fire that was on the hearth, until the entire scroll was burned in the fire that was on the hearth. 

Jer 36:24  Yet the sovereign and all his servants who heard all these words were not afraid, nor did they tear their garments. 

Jer 36:29  and say to Yehoyaqim sovereign of Yehuḏah, ‘Thus said יהוה, “You have burned this scroll, saying, ‘Why have you written in it that the sovereign of Baḇel is certainly coming to destroy this land, and cause man and beast to cease from here?’ ” 

Jer 36:30  Therefore thus said יהוה concerning Yehoyaqim sovereign of Yehuḏah, “He shall have no one to sit on the throne of Dawiḏ, and his dead body is to be thrown out, to the heat of the day and the frost of the night. 

Prophesy of dishonorable death and burial:

Jer 22:18  Therefore thus said יהוה concerning Yehoyaqim son of Yoshiyahu, sovereign of Yehuḏah, “Let them not lament for him: ‘Alas, my brother!’ or ‘Alas, my sister!’ Let them not lament for him: ‘Alas, master!’ or ‘Alas, his excellency!’ 

Jer 22:19  “He shall be buried – the burial-place of a donkey – dragged and thrown outside the gates of Yerushalayim. 

Missing YehoYakim, Matthew says Mat 1:11 And Yoshiyahu brought forth Yeḵonyah and his brothers at the time of the exile to Baḇel.

Yekonyah had only 1 brother Tsidiqiyahu (not the king Tsidqiyahu which we will see later), then why does Matthew 1:11 says 'Yekonyah and his brothers'

1Ch 3:15  And the sons of Yoshiyahu: Yoḥanan the first-born, the second Yehoyaqim, the third Tsiḏqiyahu, the fourth Shallum. 

1Ch 3:16  And the sons of Yehoyaqim: Yeḵonyah his son and Tsiḏqiyah his son

'Yekonyah and his brothers' may summarize the final collapse of YoshiYahu's royal sons. Yekonyah’s “brothers” likely refers not to biological siblings, but to the final royal sons of Yoshiyahu, i.e.,: Yoḥanan, Yehoyaqim & Tsidqiyahu. So Matthew may be grouping the collapse of David’s royal house under Yekonyah as a pivotal turning point — “at the time of the exile.”

Matthew’s genealogy may follow a legal dynastic succession rather than a strict biological line. If Yehoyakim was considered cursed or legally unfit, his son Yekonyah could be named directly under Yoshiyahu in the royal/legal sense.

If Yehoyakim was dishonorable and none shall sit on the throne then in Jer 22:28-30 Yekonyah termed as Koyahu is said to be childless and not prosper and yet Matthew mentions his name in the genealogy among the 42 generations?

Jer 22:24  “As I live,” declares יהוה, “though Konyahu son of Yehoyaqim, sovereign of Yehuḏah, were the signet on My right hand, I would still pull you off from there; 

Jer 22:28  “Is this man Konyahu a despised broken pot, or an undesirable vessel? Why are they hurled out, he and his descendants, and cast into a land which they do not know? 

Jer 22:29  “O land, land, land! Hear the word of יהוה! 

Jer 22:30  “Thus said יהוה, ‘Write this man down as childless, a strong man who is not to prosper in his days, for none of his descendants shall prosper, sitting on the throne of Dawiḏ, or rule any more in Yehuḏah.’ ”

📛 Name Variants for the Same King:

Name	Meaning	Where It's Used
Yehoyakin	“Yahuah will establish”	2 Kings 24:6–15; 2 Chronicles 36
Yekonyah	Shortened form of Yehoyakin	Matthew 1:11–12; 1 Chronicles 3:16
Konayahu	Further shortened form (likely judgmental)	Jeremiah 22:24–30

All three names refer to the son of Yehoyakim and grandson of Yoshiyahu, king of Yahudah who reigned for only 3 months and 10 days before being exiled to Babylon by Nebuchadnezzar.

To understand why Matthew mentions Yekonyah's name in the genealogy we must understand who was Shealtiel's father?

Mat 1:12  And after the exile to Baḇel, Yeḵonyah brought forth She’alti’ěl, and She’alti’ěl brought forth Zerubbaḇel. 

Notice, Matthew elaborates 'And after the exile to Babel, Yekonyah brought forth Shealtiel'. But was Shealtiel the real son of Yekonyah?

The tie-up is beautiful and harmonious. Matthew is building up on what the Chronicles states 'Yekonyah the captive'

1Ch 3:17  And the sons of Yeḵonyah the captive: She’alti’ěl his son, 

Luke in his genealogy says Shealtiel was son of Neri.

Luk 3:27  of Yoḥanan, of Rephayah, of Zerubbaḇel, of She’alti’ěl, of Neri,

1Ch 3:17  And the sons of Yeḵonyah the captive: She’alti’ěl his son, 

1Ch 3:18  and Malkiram, and Peḏayah, and Shenatstsar, Yeqamyah, Hoshama, and Neḏaḇyah. 

1Ch 3:19  And the sons of Peḏayah: Zerubbaḇel and Shim‛i. The sons of Zerubbaḇel: Meshullam, and Ḥananyah, and Shelomith their sister, 

1Ch 3:20  and Ḥashuḇah, and Ohel, and Bereḵyah, and Ḥasaḏyah, Yushaḇ-Ḥeseḏ, five. 

1Ch 3:21  And the sons of Ḥananyah: Pelatyah and Yeshayah, the sons of Rephayah, the sons of Arnan, the sons of Oḇaḏyah, the sons of Sheḵanyah.

1Chr 3:17-18 were not Yekonyah's direct sons but borrowed sons as per the levirate law of Torah. Shealtiel’s father listed in Luke’s genealogy is mentioned as Neri. And this lineage is from Nathan, David’s son. In 1 Chr 17-21 I have highlighted all the names in the genealogy unto Yahusha ha Mashiyach.

Yekonyah had a firstborn who is not named in scripture and legal heir to the throne. But Yekonyah's line was cursed, that none of his sons would sit on David's throne. Hence, what would have happened is this: Yekonyah's firstborn son died childless whose widow Neri from Nathan's lineage married and the son born was Shealtiel who was adopted son from levirate marriage to David's throne (was a governor) & was biological son of Neri in Nathan's lineage unto David. Please look at the chart.

Based on 1Chr 3:17-21 & Luke 3 genealogy, the lineage would show as Yekonyah---his firstborn---Neri (Luke 3:27)---Shealtiel & Pedayah----from Pedayah---Zerubabbel---Hananyah---Yeshayah---Rephayah---to Yahusha. All through Nathan's lineage.

1Ki 5:5 “And see, I intend to build a house for the Name of יהוה my Elohim, as יהוה spoke to my father Dawiḏ, saying, ‘Your son, whom I set/nathan H5414 on your throne in your place, he does build the house for My Name.’

So which is it?

• Is Shealtiel the son of Yekonyah? (legal line, Matthew)

• Or the son of Neri? (biological line, Luke)
  Both — but in different senses.

Deu 25:5  “When brothers dwell together, and one of them has died, and has no son, the widow of the dead man shall not become a stranger’s outside. Her husband’s brother does go in to her, and shall take her as his wife, and perform the duty of a husband’s brother to her. 
Deu 25:6  “And it shall be that the first-born son which she bears does rise up for the name of his dead brother, so that his name is not blotted out of Yisra’ěl. 

✅ So:

• Shealtiel was biologically the son of Neri (Luke), but...

• Legally counted as the son of Yekonyah (Matthew) to preserve Yekonyah’s name and royal line, in line with levirate law or adoption. 

• 🧩 Resolution: "Yekonyah Childless" in What Sense?

• Jer 22:30 “Thus said יהוה, ‘Write this man down as childless, a strong man who is not to prosper in his days, for none of his descendants shall prosper, sitting on the throne of Dawiḏ, or rule any more in Yehuḏah.’ ” .

The key is understanding what “childless” means in the context of Yarmeyahu 22:30.

It does not mean Yekonyah never biologically had children. He would have but they couldn’t be accounted for sitting on David’s throne due to the curse. 

• 1 Chronicles 3:17–18 clearly lists his borrowed sons from Nathan's lineage (not direct).

Instead, “childless” in Yarmeyahu is a judicial curse, meaning:

None of his seed would reign on David’s throne — not that he had no physical offspring.

🔹 So the curse is dynastic, not biological.

🔄 How This Connects to the Curse on Yekonyah:

• Yekonyah’s line (through Shelemoh) was cursed:

• “No man of his seed shall prosper sitting on David’s throne” (Jer 22:30)

• But if:

  • Shealtiel is legally Yekonyah’s son (to continue the royal line)

  • Yet biologically Neri’s son (of Nathan’s line, not cursed)

Then Yahusha, descended from Shealtiel through Zerubbabel, inherits:

• The legal right to David’s throne

• Freedom from the curse, since He is not literally Yekonyah’s seed

✨ Theological Significance

Elohim’s providence allows:

• The curse to be honored (Yekonyah’s literal seed does not prosper on the throne)

• The promise to be fulfilled (Messiah still comes through David and inherits the throne)

This brilliant weaving of legal succession, biological purity, and Torah obedience reveals Elohim’s ability to:

“...bring life from the dead, and call things that are not as though they were.” (Romans 4:17)

🔄 Reconciling Shealtiel’s Two Fathers

Both genealogies mention Shealtiel, but give him different fathers:

Gospel	Shealtiel’s Father	Line
Matthew	Yekonyah (legal)	Royal (through Shelemoh)
Luke	Neri (biological)	Prophetic (through Nathan)

 This would uphold Yekonyah's "childless" curse — because:

• None of his own physical children ever ruled,

• But the royal line continued legally through adoption from Nathan’s line (via Neri → Shealtiel).

Zec 12:10 “And I shall pour on the house of Dawiḏ and on the inhabitants of Yerushalayim a spirit of favour and prayers. And they shall look on Me whom they pierced, and they shall mourn for Him as one mourns for his only son. And they shall be in bitterness over Him as a bitterness over the first-born.
Zec 12:11 “In that day the mourning in Yerushalayim is going to be great, like the mourning at Haḏaḏ Rimmon in the valley of Meḡiddo.
Zec 12:12 “And the land shall mourn, every clan by itself: the clan of the house of Dawiḏ by itself, and their women by themselves; the clan of the house of Nathan by itself, and their women by themselves;
Zec 12:13 the clan of the house of Lĕwi by itself, and their women by themselves; the clan of Shimʽi/Shimeon (LXX) by itself, and their women by themselves;
Zec 12:14 all the rest of the clans, every clan by itself, and their women by themselves.

While the house of Dawid is one, Yahuah deliberately shows us the difference to show us the switch from Shelemoh's kingly theocratic lineage to Nathan's lineage of the governing ruler. For after the exile there was end of the monarchy rule in Yahudah.

Mic 5:2 “But you, Bĕyth Leḥem Ephrathah, you who are little among the clans of Yehuḏah, out of you shall come forth to Me the One to become Ruler/Mashal משל H4910 in Yisra’ĕl. And His comings forth are of old, from everlasting.”


H4910 mashal משל means governor

Matthew is precise in quoting Micha's prophecy showing us that Yahusha was also a Governor.

Mat 2:6 And you Beyt Lechem, in the land of Yahudah, are not the least among the princes of Yahudah: for out of you shall come a Governor/Mashal משל , that shall rule my people Yashar’el.

So, that's the answer to our question as to why Matthew listed Yekonyah's name (i.e. to keep his name alive in YasharEL as per the royal line ), while he was yet worthless to bring forth any ruler from himself to sit on the throne of David. And this answers why Matthew omitted Yehoyakim's name from the genealogy due to the curse placed on him that he shall have no one to sit upon the throne of David

Jer 36:30.....“He shall have no one to sit on the throne of Dawiḏ, and his dead body is to be thrown out, to the heat of the day and the frost of the night. 

Now that we saw Yekonyah whose borrowed son was Shealtiel son of Neri & to keep his name alive in YasharEL as per the royal lineage , Matthew mentions his name in the genealogy.

2. Now lets see why Matthew doesn't mention Pedayah:

Whose son was Zerubbabel? Shealtiel's or Pedayah's?

1Ch 3:16  And the sons of Yehoyaqim: Yeḵonyah his son and Tsiḏqiyahu his son. 

1Ch 3:17  And the sons of Yeḵonyah the captive: She’alti’ěl his son, 

1Ch 3:18  and Malkiram, and Peḏayah, and Shenatstsar, Yeqamyah, Hoshama, and Neḏaḇyah. 

1Ch 3:19  And the sons of Peḏayah: Zerubbaḇel and Shim‛i. The sons of Zerubbaḇel: Meshullam, and Ḥananyah, and Shelomith their sister,

Here in 1Chr 3:19, Zerubbabel is called the son of Pedayah, who is the brother of Shealtiel. Ezra 3:2, Haggai 1:1 & Matthew 1:12 lists him as son of Shealtiel.

Ezr 3:2  And Yěshua son of Yotsaḏaq and his brothers the priests, and Zerubbaḇel son of She’alti’ěl and his brothers, arose and built the slaughter-place of the Elohim of Yisra’ěl, to offer ascending offerings on it, as it is written in the Torah of Mosheh, the man of Elohim.

Hag 1:1  In the second year of Dareyawesh the sovereign, in the sixth new moon, on the first day of the new moon, the word of יהוה came by Ḥaggai the prophet to Zerubbaḇel son of She’alti’ěl, governor of Yehuḏah, and to Yehoshua son of Yehotsaḏaq, the high priest, saying, 

Mat 1:12  And after the exile to Baḇel, Yeḵonyah brought forth She’alti’ěl, and She’alti’ěl brought forth Zerubbaḇel.

This is best explained by the Torah’s levirate law (Deuteronomy 25:5–6): If a man dies childless, his brother must raise up offspring in his name — the firstborn will be reckoned as the dead man's son.

✅ Apply that to Shealtiel and Pedayah:

• Shealtiel the governor, the elder brother, dies childless 

• Pedayah, his brother, marries Shealtiel’s widow (as per levirate law)

• The firstborn son, Zerubbabel, is:

• Biologically the son of Pedayah

• Legally the son of Shealtiel, to preserve the royal line.

🔄 How This Connects to the Line of David

• Shealtiel is the legal son of Yekonyah (Matthew 1:12), though Luke 3:27 says he’s the biological son of Neri, obviously through levirate .

• Zerubbabel inherits the legal royal line from Shelemoh (through Yekonyah → Shealtiel)

• Yet would have biological blood from Nathan’s line (Luke 3), through Neri.

Yahuah ingeniously preserves both the legal throne promise and biological freedom from Yekonyah’s curse — in full harmony with the Torah.

👑 Theological Beauty

This layered genealogy reflects:

• Obedience to Torah law

• Divine weaving of mercy through judgment (the Yekonyah curse)

• Legitimacy of Mashiyach's claim to David’s throne through both:

  • Legal right (via Shelemoh’s royal line, Matthew)

  • Biological descent (via Nathan’s line, Luke)

🛠 Solution in the Genealogy of Messiah

Now here’s the brilliance of how the genealogies resolve this issue:

✅ Matthew’s genealogy traces the legal line:

• David → Solomon → Rehoboam → … → Yekonyah → Shealtiel → Zerubbabel

• This is the royal succession, even though it's cursed at Yekonyah.

But…

✅ Luke’s genealogy traces the biological line:

• David → Nathan → … → Neri → Shealtiel → Zerubbabel

• This line is untainted by the curse and preserves the bloodline of Mashiyach.

Shealtiel H7597 means ‘borrowed/shaal שאל H7592 from EL אל/H410’. Names mean a lot in Hebrew and his name shows he was the borrowed one from EL (short form for Elohim) to show kindness to the house of David. Neri would have brought forth Shealtiel and Pedayah and Pedayah brought forth Zerubbabel (1 Chr 3:17-19). Below chart will help us see the legal heirs.

Matthew was listing the legal royal line and Pedayah was not a governor, whereas Shealtiel was. Hence, Matthew skips Pedayah and lists Zerubbabel as son of Shealtiel so as to maintain the royal lineage.

How do we see Jeremiah 36:30 where it says of Yehoyakim “He shall have no one to sit on the throne of Dawiḏ, and his dead body is to be thrown out, to the heat of the day and the frost of the night but yet Tsidqiyahu his son ruled for 11 years in Yahudah?

Tsidiyahu Was Not the Son of Yehoyakim — But His Brother

2Ki 24:17 And the sovereign of Baḇel set up Mattanyah, Yehoyaḵin’s (Yekonyah's) uncle, to reign in his place, and changed his name to Tsiḏqiyahu.

1Ch 3:15  And the sons of Yoshiyahu: Yoḥanan the first-born, the second Yehoyaqim, the third Tsiḏqiyahu, the fourth Shallum. 

1Ch 3:16  And the sons of Yehoyaqim: Yeḵonyah his son and Tsiḏqiyah his son. 

So, we see 1Chr 3:15 lists Yehoyakim's brother as Tsidqiyahu who was the uncle of Yekonyah, whom the king of Babylon made king in place of Yekonyah.

So, YarmeYahu's prophecy of Yehoyakim that he shall have no one to sit on the throne of Dawiḏ is true.

But that still leaves us with 41 generations from Abraham to Mashiyach Yahusha. How do we sort that?

If you notice, in the genealogy David's name appears twice as a symmetry. i.e. Abraham to David, David to Babylonian exile. Now one may argue, doesn't Matthew use 'Babylonian exile twice'? Let's list the verse again:

Mat 1:17  So all the generations from Aḇraham to Dawiḏ were fourteen generations, and from Dawiḏ until the exile to Baḇel were fourteen generations, and from the exile to Baḇel until the Messiah were fourteen generations. 

Firstly, Matthew doesn't mention in the summary verse any name attached to 'until the exile to Babel' or ;from the exile to Babel'. However, he does mention David's name twice.

We must understand the principle of double portion given to the firstborn here:

Deu 21:15  “When a man has two wives, one loved and the other unloved, and they have borne him children, both the loved and the unloved, and the first-born son is of her who is unloved, 

Deu 21:16  then it shall be, on the day he makes his sons to inherit his possessions, he is not allowed to treat the son of the beloved wife as first-born in the face of the son of the unloved, who is truly the first-born. 

Deu 21:17  “But he is to acknowledge the son of the unloved wife as the first-born by giving him a double portion of all that he has, for he is the beginning of his strength – the right of the first-born is his. 

While, David was not the firstborn son of Yishai, but he fell in line with the lineage of Yoseph who was given the firstborn blessing:

Gen 48:21  And Yisra’ěl said to Yosěph, “See, I am dying, but Elohim shall be with you and bring you back to the land of your fathers. 

Gen 48:22  “And I, I have given to you one/echad אחד H259 portion/shekem שכם H7926 above your brothers, which I took from the hand of the Amorite with my sword and with my bow.” 

Yoseph was the firstborn of Yaaqob’s wife  Rachel, his loved wife. Reuben his firstborn & first in order from Leah known as the unloved wife, lost his birthright as he went up his father’s bed and it was given to Yoseph.

1Ch 5:1  As for the sons of Re’uḇěn the first-born of Yisra’ěl – he was the first-born, but because he profaned his father’s bed, his birthright was given to the sons of Yosěph, son of Yisra’ěl, so that the genealogy is not listed according to the birthright, 

1Ch 5:2  for Yehuḏah prevailed over his brothers, and from him came a ruler, although the birthright was Yosěph’s 

We saw in the previous study 'The Orchestrated Time kept by Yahuah' that Joshua was from Ephraim, the son of Yoseph and he allotted Shekem to the Ephrathites.

There is no direct biblical account of Yaaqob personally fighting the Amorites with a sword and bow. 

This ties the verse both geographically and prophetically to:

Genesis 33–34 (Yaaqob and Shechem)

Joshua 24:32 (Yoseph buried at Shechem)

Joshua 17 (Shechem in the territory of Ephraim)

Gen 48:22 could read “I have given you first/אחד echad Shechem/שכם, which I took from the Amorite with my sword and with my bow”

Speaking of the berekah given to Yoseph, Yaaqob said ..."from there is the Shepherd, the Stone of YasharEL"

Gen 49:24  “But his bow remained in strength, and the arms of his hands were made strong by the hands of the Mighty One of Ya‛aqoḇ – from there is the Shepherd, the Stone of Yisra’ěl – 

 

And David is identified in this lineage as he was both from Ephraim and Yahudah as Yahuah brought Boaz (Yahudite as well as Ephrathite) and Ruth (Ephrathite after marriage to Machlon) together in marriage.

1Sa 17:12  Now Dawiḏ was the son of that Ephrathite of Běyth Leḥem in Yehuḏah, whose name was Yishai, and he had eight sons, and in the days of Sha’ul the man was old among men.

So, Matthew doesn't miss the double portion given to David as it was to him, Yahuah further confirmed the covenant that the Messiah would sit on his throne forever. In his genealogy Matthew lists Yahudah and not Yoseph. Hence, David both an Ephrathite as well as Yahudite has to receive the double portion of the berekah i.e. an honor of being mentioned twice in Mashiyach's lineage and we see this also fulfilled as follows: David--Shelemoh --Yehoyakim--Yekonyah (full stop) & David--- Nathan---Neri---Shealtiel (unto Messiah).

Mat 1:2  Aḇraham brought forth Yitsḥaq, and Yitsḥaq brought forth Ya‛aqoḇ, and Ya‛aqoḇ brought forth Yehuḏah and his brothers. 

David also has a gematria value of 14 where Dalet (𐤃 ) has gematria value of 4, uau (𐤅) has gematria value of 6 & Dalet (𐤃 ) has gematria value of 4. If you add the gematria value, we get 14 (4 + 6 + 4), also written as 2 x 7 which is a two fold witness of completeness in Messiah Yahusha.

Some bible scholars as Donald Hagner in his book states that Matthew in his original copy would have mentioned 'Yehoyakim' but it is a scribal error as Yehoyakim and Yekonyah is spelled the same in Greek Septuagint and hence, when copying the scribe made an error. Christian scholars teach that the Bible was written in Greek whereas we know that scriptures in Renewed Covenant were written in Hebrew and translated into Aramaic and Greek. Its just that due to the persecution in the 1st century the Hebrew manuscripts of the Renewed Covenant were destroyed by the Jews. Moreover, Yehoyakim and Yekonyah is not the same spelling in Greek 

Yehoyakim in Greek Septuagint: Ἰωακείμ (Ioakeim)

Yekonyah in Greek Septuagint: Ἰεχονίας (Iechonias)

Hence, we must look at the symmetrical view as summarized in Matthew 1:17. Now that we have solved the second mystery of Yehoyakim, Yekonyah  & the 41 generations listed in Matthew 1, this is how the chart would look like:

3. Matthew's genealogy is missing 3 kings:

1Ch 3:10  And Shelomoh’s son was Reḥaḇ‛am, Aḇiyah his son, Asa his son, Yehoshaphat his son, 
1Ch 3:11  Yoram his son, Aḥazyahu his son, Yo’ash his son, 
1Ch 3:12  Amatsyahu his son, Azaryah (Uzziyah) his son, Yotham his son, 

AzarYah = Uzziah

2Ki 15:1  In the twenty-seventh year of Yaroḇ‛am sovereign of Yisra’ěl, Azaryah son of Amatsyah, sovereign of Yehuḏah, began to reign. 
2Ki 15:2  He was sixteen years old when he began to reign, and he reigned fifty-two years in Yerushalayim. And his mother’s name was Yeḵolyahu of Yerushalayim. 

2Ch 26:1  And all the people of Yehuḏah took Uzziyahu, who was sixteen years old, and set him up to reign instead of his father Amatsyahu. 

2Ch 26:2  He built Ěyloth and restored it to Yehuḏah, after the sovereign slept with his fathers. 

2Ch 26:3  Uzziyahu was sixteen years old when he began to reign, and he reigned fifty-two years in Yerushalayim. And his mother’s name was Yeḵolyah of Yerushalayim. 

Comparing 2Kings & 2 Chronicles texts we see

1. AzarYah son of AmatsYah

UzziYah son of AmatsYah...hence, same father

2. AzarYah was 16 years when he began to reign

UzziYah was 16 years when he began to reign...hence, same age when began to reign

3. AzarYah reigned 52 years in Yerushalayim

UzziYah reigned 52 years in Yerushalayim...hence, same tenure of rule

4. AzarYah's mothers name was YekolYah of Yerushalayim

UzziYah's mothers name was YekolYah of Yerushalayim

Now, let's solve the missing 3 kings between Yoram and Uzziyah:

Mat 1:8  And Asa brought forth Yehoshaphat, and Yehoshaphat brought forth Yoram, and Yoram brought forth Uzziyah

1Ch 3:10  And Shelomoh’s son was Reḥaḇ‛am, Aḇiyah his son, Asa his son, Yehoshaphat his son, 

1Ch 3:11  Yoram his son, Aḥazyahu his son, Yo’ash his son, 

1Ch 3:12  Amatsyahu his son, Azaryah/Uzziyah his son, Yotham his son, 

1Chronicles 3:10-12 gives a chronology of direct fathers from where we can see 3 generations missing.

The question is why did Matthew omit these 3 kings from his genealogy?

All three omitted kings—Ahazyahu, Yoash, and Amatsyahu—are descendants of Ahab through Athayahu, daughter of Ahab and Ayzabal. Yehoram (Yoram) son of Yahushapat of Yahudah married Athalyahu, making their line spiritually corrupt.

2Ki 8:16  And in the fifth year of Yoram son of Aḥaḇ sovereign of Yisra’ěl – Yehoshaphat was sovereign of Yehuḏah – Yehoram/Yoram son of Yehoshaphat began to reign as sovereign of Yehuḏah. 

2Ki 8:17  He was thirty-two years old when he began to reign, and he reigned eight years in Yerushalayim. 

2Ki 8:18  And he walked in the way of the sovereigns of Yisra’ěl, as the house of Aḥaḇ had done, for the daughter of Aḥaḇ was his wife. And he did evil in the eyes of יהוה. 

2Ch 21:6  And he walked in the way of the sovereigns of Yisra’ěl, as the house of Aḥaḇ had done, for he had the daughter of Aḥaḇ as a wife. And he did evil in the eyes of יהוה. 

2Ki 8:25  In the twelfth year of Yoram son of Aḥaḇ sovereign of Yisra’ěl, Aḥazyahu son of Yehoram sovereign of Yehuḏah began to reign. 

2Ki 8:26  Aḥazyahu was twenty-two years old when he began to reign, and he reigned one year in Yerushalayim. And the name of his mother was Athalyahu, the granddaughter of Omri, sovereign of Yisra’ěl. 

1Ki 16:28  So Omri slept with his fathers and was buried in Shomeron. And Aḥaḇ his son reigned in his place.

The below chart shows the link of Omri's household with house of Yahudah.

Eliyah had placed a curse on Ahab's household for all the evil that he and his wife did. Every male in his lineage was to be cut off.

1Ki 21:21  See, I am bringing evil on you, and shall consume your descendants, and cut off from Aḥaḇ every male in Yisra’ěl, both those shut up and those left at large, 

1Ki 21:22  and make your house like the house of Yaroḇ‛am son of Neḇat, and like the house of Ba‛asha son of Aḥiyah, because of the provocation with which you have provoked Me, and made Yisra’ěl sin.’ 

We see the curse spreading to the Yahudah lineage as Yoram, Yahushapat's son took to him Athalyahu the daughter of Ahab as wife and she bore him Ahazyahu.

When Athalyahu saw that her son Ahazyahu was killed she killed all the royal seed but Yehoshabath, the daughter of Ahazyahu took Yoash the son of Ahazyahu and hid him.

2Ch 22:9  So he searched for Aḥazyahu, and they caught him while he was hiding in Shomeron, and brought him to Yěhu, and put him to death, then buried him, for they said, “He is the son of Yehoshaphat, who sought יהוה with all his heart.” And there was none in the house of Aḥazyahu strong enough to reign. 
2Ch 22:10  And when Athalyahu the mother of Aḥazyahu saw that her son was dead, she rose up and destroyed all the offspring of the reign of the house of Yehuḏah.
2Ch 22:11  But Yehoshaḇ‛ath, the daughter of the sovereign, took Yo’ash son of Aḥazyahu, and stole him away from among the sovereign’s sons who were slain, and put him and his nurse in a bedroom. So Yehoshaḇ‛ath, the daughter of Sovereign Yehoram, the wife of Yehoyaḏa the priest, because she was the sister of Aḥazyahu, hid him from Athalyahu so that she could not put him to death. 

'And there was none in the house of Aḥazyahu strong enough to reign.' should be understood in context:

• At that moment, Yoash was a baby, hidden and unknown.

• From a political and public perspective, the line was broken.

• Athalyahu assumed power as a result of that apparent vacuum.

It does not mean Ahazyahu had no children at all, but rather that no heir was publicly available to rule.

Then the reason why Matthew excludes 3 kings from Yoram to Uzziyah is because the Torah says the punishment for bowing down to serve other mighty ones (Ahab's house was drenched in Baal worship carried forward to Yahudah's house through Athalyahu) is visiting the crookedness of the fathers on the children to the 3rd and 4th generation.

Exo 20:5  you do not bow down to them nor serve them. For I, יהוה your Elohim am a jealous Ěl, visiting the crookedness of the fathers on the children to the third and fourth generations of those who hate Me, 

Now wait a minute, one would argue but Yoash was a righteous king and it would be unfair to him that his name is excluded. Consider this:

🔹 1. Yehoash (Yoash) Was Initially Righteous

2Ki 12:2  And Yeho’ash did what was right in the eyes of יהוה all the days in which Yehoyaḏa the priest instructed him. 

🔹 2. Yoash Turned Wicked After Yehoyada Died

2Ch 24:17  And after the death of Yehoyaḏa the rulers of Yehuḏah came and bowed themselves to the sovereign. And the sovereign listened to them, 
2Ch 24:18  and they forsook the House of יהוה Elohim of their fathers, and served the Ashěrim and the idols. And wrath came upon Yehuḏah and Yerushalayim because of their trespass. 
2Ch 24:19  And He sent prophets to them, to bring them back to יהוה. And they witnessed against them, but they did not listen. 
2Ch 24:20  Then the Spirit of Elohim came upon Zeḵaryah son of Yehoyaḏa the priest, who stood above the people, and said to them, “Thus said Elohim, ‘Why are you transgressing the commands of יהוה, and do not prosper? Because you have forsaken יהוה, He has forsaken you.’ ” 
2Ch 24:21  And they conspired against him, and at the command of the sovereign they stoned him with stones in the courtyard of the House of יהוה. 
2Ch 24:22  Thus Yo’ash the sovereign did not remember the loving-commitment which Yehoyaḏa his father had done to him, and killed his son. And as he died, he said, “יהוה does see, and repay!” 

So, Elohim was not being unfair by excluding him. Exo 20:5 says Yahuah would visit the iniquity of the father to the son to the third and fourth generation, the fourth generation from Yoram was Uzziyah. Yahuah counts him in the genealogy but remember, Uzziyah died as a leper.

Hence, the genealogy of Matthew is harmonious when we understand and look beyond the surface to see what it means.

The 42 symbolism:

Matthew by placing 42 generations, Matthew is showing the number 42 in Scripture has rich symbolic significance, often connected to testing, judgment, and transition.

Numbers 33:1–49 There were 42 encampments from Mitsrayim/Egypt to the Promised Land.

Revelation 11:2, 13:5: “...they will trample the holy city for 42 months.”

“...the beast was given authority to act for 42 months.”

2 Kings 2:23–24 Elaysha curses 42 youths killed by 2 bears. The 2 bears represents the beastly kingdoms killing the mockers and scoffers of the Torah & Prophets of Yahuah.

🔹 Hebrew Meaning

While not explicitly tied to a particular Hebrew word like "seven (שבע)" or "forty (ארבעים)", the construction of 42 (6×7) is notable:

• 6 = number of man

• 7 = number of divine completeness

• 42 = a cycle of man under divine testing/judgment

Matthew is also depicting Yahusha as the 7 complete cycle fulfilling the 7 x 7 and beyond +1 to a jubilee where lands returned back to the original owner, slaves were set free.

The unfolding of the deducted 4 names Ahazyahu, Yoash, Amatsyahu between Yoram and Uzziyah & Yehoyakim between Yoshiyahu & Yekonyah, the genealogy shows it is only in Yahusha the cycle is completed from 6 x 7 to 7 x 7 and beyond. The 5th name Pedayah is realized in Shealtiel the Governor as the father of Zerubbabel. So, instead of him (less prominent and biological), Matthew preserves the royal lineage through Shealtiel. 

Finally, below is the snapshot of the spiritual condition of YasharEL and Yahudah from Abraham in their era's leading to Yahusha ha Mashiyach. Yahusha is the only one who can hold and who holds the seed of Abraham in Himself, uplifting the seed.

Summary

1. Overview of Matthew 1:17 and the Genealogy:

• Matthew 1:17 summarizes the genealogy from Abraham to the Messiah (Yahusha) as three sets of fourteen generations: Abraham to David, David to the Babylonian exile, and the exile to the Messiah, totaling forty-two generations.
• The genealogy in Matthew 1:1–16 lists only forty-one generations, raising questions about a missing generation and other apparent omissions.

2. Three Identified Problems in the Genealogy:

• Problem 1: Matthew lists forty-one generations instead of the stated forty-two, with Yehoyakim missing from the list.
• Problem 2: Pedayah, the father of Zerubbabel, is omitted, with Zerubbabel listed as the son of Shealtiel.
• Problem 3: Three kings—Ahazyahu, Yoash, and Amatsyahu—are missing between Yoram and Uzziyah (Azaryah).

3. Resolving the Missing Yehoyakim (Problem 1):

• Yehoyakim’s Omission:
  • Yehoyakim, son of Yoshiyahu, is excluded from Matthew 1:11, which states, “Yoshiyahu brought forth Yekonyah and his brothers at the time of the exile to Babel.”
  • Yehoyakim’s omission is linked to a curse pronounced in Jeremiah 36:30, stating he would have “no one to sit on the throne of David” and his body would be dishonorably treated (Jer 22:18–19).
  • His act of burning the scroll containing YarmeYahu’s prophecies (Jer 36:23–24) led to his exclusion from the royal lineage in Matthew’s genealogy.
• Yekonyah and His Brothers:
  • Matthew 1:11’s reference to “Yekonyah and his brothers” may not refer to biological siblings but to the royal sons of Yoshiyahu (Yoḥanan, Yehoyakim, Tsidqiyahu), summarizing the collapse of the Davidic dynasty at the exile.
  • Yekonyah (also called Yehoyakin or Konayahu) is included despite a curse (Jer 22:24–30) declaring him “childless” in a dynastic sense, meaning none of his descendants would rule on David’s throne.
• Resolution:
• Matthew follows a legal dynastic succession, omitting Yehoyakim due to his curse and listing Yekonyah directly under Yoshiyahu to maintain the royal line.
• The curse on Yehoyakim is upheld, as his son Yekonyah’s line does not produce a ruling king, but Yekonyah’s name is preserved to maintain the lineage in YasharEL.

4. Yekonyah’s Inclusion and Shealtiel’s Parentage:

• Yekonyah’s Curse:
  • Jeremiah 22:30 describes Yekonyah as “childless,” not biologically but dynastically, meaning his descendants would not rule on David’s throne.
  • 1 Chronicles 3:17 lists Shealtiel as a “son” of Yekonyah the captive, but Luke 3:27 lists Shealtiel as the son of Neri, from David’s son Nathan’s line.
• Levirate Law Application:
  • Shealtiel is likely the biological son of Neri (Luke’s genealogy) but legally counted as Yekonyah’s son (Matthew’s genealogy) through levirate law (Deut 25:5–6), where a brother raises offspring for a deceased sibling to preserve the family name.
  • This resolves the curse: Yekonyah’s legal line continues through Shealtiel, but the biological line through Neri (Nathan’s line) is untainted by the curse.
• Theological Significance:
• Yahusha, descended from Shealtiel through Zerubbabel, inherits the legal right to David’s throne (via Solomon’s line) while remaining free from Yekonyah’s curse through Nathan’s line.
• This fulfills the promise of a Davidic Messiah while honoring the curse, showcasing divine providence.

5. Pedayah’s Omission and Zerubbabel’s Parentage (Problem 2):

• Issue:
  • 1 Chronicles 3:19 lists Zerubbabel as the son of Pedayah, Shealtiel’s brother, while Matthew 1:12, Ezra 3:2, and Haggai 1:1 list Zerubbabel as Shealtiel’s son.
• Levirate Law Explanation:
  • Shealtiel, a governor, likely died childless, and Pedayah, his brother, married Shealtiel’s widow per levirate law (Deut 25:5–6).
  • Zerubbabel, biologically Pedayah’s son, is legally counted as Shealtiel’s son to preserve the royal line.
• Resolution:
• Matthew lists Zerubbabel as Shealtiel’s son to maintain the legal royal succession through Shealtiel, a governor, rather than Pedayah, who held no such title.
• This preserves the legal continuity of the Davidic line while aligning with the biological line through Nathan (via Neri).

6. Omission of Three Kings: Ahazyahu, Yoash, and Amatsyahu (Problem 3):

• Issue:
  • Matthew 1:8 skips from Yoram to Uzziyah, omitting Ahazyahu, Yoash, and Amatsyahu, who are listed in 1 Chronicles 3:11–12.
• Reason for Omission:
• These three kings are descendants of Ahab through Athalyahu, Ahab’s daughter, who married Yoram (2 Kings 8:18, 2 Chron 21:6).
• Ahab’s house was cursed by Eliyah (1 Kings 21:21–22) for idolatry, with the curse extending to cut off his male descendants.
• The curse impacted Yahudah’s line through Athalyahu, whose influence led to spiritual corruption (2 Kings 8:26, 2 Chron 22:9–11).
• Exodus 20:5 states that the iniquity of the fathers is visited on the children to the third and fourth generations, which aligns with the omission of Ahazyahu (first), Yoash (second), and Amatsyahu (third), with Uzziyah as the fourth generation.

Yoash’s Case:

• Yoash was initially righteous under Yehoyada’s guidance (2 Kings 12:2) but turned wicked after Yehoyada’s death, forsaking Yahuah and killing Zeḵaryah (2 Chron 24:17–22).
• His exclusion is justified due to his later idolatry and alignment with the curse on Ahab’s line.

Resolution:

• Matthew omits these kings to avoid associating the Messianic line with Ahab’s cursed lineage, maintaining the spiritual purity of Yahusha’s genealogy.
• Uzziyah, though included, died as a leper, marking the end of the curse’s influence.

7. Resolving the 41 vs. 42 Generations:

• Issue:
  • Matthew’s genealogy lists forty-one names but claims forty-two generations in Matthew 1:17.
• Double Portion of David:
  • David’s name appears twice in the genealogy (Abraham to David, David to exile), reflecting the Torah’s principle of a double portion for the firstborn (Deut 21:15–17).
  • David, though not Yishai’s firstborn, inherits a double portion through the blessing given to Yoseph (Gen 48:22, 1 Chron 5:1–2), tying him to Ephraim and Judah.
  • The gematria of David’s name (14: Dalet=4, Vav=6, Dalet=4) reinforces the symmetry of fourteen generations, with David counted twice to complete the forty-two.
• Resolution:
• Counting David twice (as a pivotal figure in the legal and biological lines) resolves the discrepancy, yielding forty-two generations.
• This aligns with Matthew’s symmetrical structure and the theological emphasis on David’s role in the Messianic promise.

8. Theological and Symbolic Significance:

• Levirate Law and Divine Providence:
  • The use of levirate law (Shealtiel and Zerubbabel) ensures the legal continuity of the Davidic line while bypassing curses through biological descent via Nathan’s line.
  • This reflects Yahuah’s ability to weave mercy through judgment, fulfilling the promise of a Davidic Messiah (2 Sam 7:16).
• Number 42 in Scripture:
  • The number 42 (6×7) symbolizes a cycle of human testing under divine judgment, seen in YasharEL’s 42 encampments (Num 33:1–49), the 42 months in Revelation (Rev 11:2, 13:5), and Elaysha’s curse on 42 youths (2 Kings 2:23–24).
  • Yahusha, as the forty-second generation, completes the cycle (7×7), ushering in a jubilee of redemption where slaves are freed and lands restored (Lev 25:10).
• Yahusha as Governor and Messiah:
• Matthew cites Micah 5:2 (Mat 2:6), identifying Yahusha as a “Governor” (mashal משל) from Bethlehem, fulfilling the promise of a ruler from Yahudah.
• Yahusha holds the seed of Abraham, uplifting YasharEL and Yahudah through His redemptive work.

9. Harmonizing Matthew and Luke’s Genealogies:

• Matthew’s Legal Line:
  • Traces the royal succession through Solomon to Yekonyah, Shealtiel, and Zerubbabel, emphasizing Yahusha’s legal right to David’s throne.
• Luke’s Biological Line:
  • Traces the bloodline through Nathan to Neri, Shealtiel, and Zerubbabel, ensuring Yahusha’s descent is free from Yekonyah’s curse.
• Shealtiel’s Dual Parentage:
  • Shealtiel’s name (meaning “borrowed from El”) reflects his role as a legal son of Yekonyah and biological son of Neri, harmonizing both genealogies.
• Zechariah 12:10–14:
• Distinguishes the houses of David (via Shelemoh) and Nathan, showing a prophetic shift from Shelemoh’s cursed royal line to Nathan’s untainted line post-exile.

10. Addressing Tsidqiyahu’s Reign:

• Issue:
  • Jeremiah 36:30 states Yehoyakim would have no one to sit on David’s throne, yet Tsidqiyahu, identified as his son in 1 Chron 3:16, ruled for eleven years.
• Resolution:
• 1 Chronicles 3:15 and 2 Kings 24:17 clarify that Tsidqiyahu was Yehoyakim’s brother, not his son, and was installed as king by Babylon after Yekonyah’s exile.
• Thus, Yarmeyahu’s prophecy is fulfilled, as Yehoyakim’s direct descendants (e.g., Yekonyah) did not rule.

11. Conclusion:

• Matthew’s genealogy is deliberate and harmonious, omitting Yehoyakim and three kings (Ahazyahu, Yoash, Amatsyahu) due to curses and spiritual corruption while using levirate law to resolve discrepancies in Shealtiel and Zerubbabel’s parentage.
• The forty-two generations, completed by counting David twice, reflect a divine cycle of testing and redemption, culminating in Yahusha as the Messiah who fulfills the Davidic promise.
• The interplay of legal and biological lines ensures Yahusha’s legitimate claim to the throne while remaining free from the curses on Yehoyakim and Yekonyah, showcasing Yahuah’s providence in fulfilling His covenant with Abraham and David

The Orchestrated Time kept by Yahuah

 Preface 

This study explores why Yahusha observed Passover a day earlier than the Yahudim, as evidenced by John 18:28, 19:14, and 19:31. The Yahudim’s luni-solar calendar, adjusted by the 19-year Metonic cycle, drifted by ~1 day every 216 years. Divine interventions—Joshua’s Long Day (~6 hours, Joshua 10:12–13) and Hezekiah’s sundial miracle (~40 minutes, 2 Kings 20:8–11)—added 6.67 hours, shifting the true solar cycle by 1 day over 1,449 years. Yahusha followed Elohim’s true Nisan 14, while the Yahudim’s calculated Nisan 14 was actually Nisan 15. This analysis examines how priestly divisions (1 Chronicles 23–24, Ezra 6:18, Luke 1:5) and divine timing (Zechariah 14:6–7) align Yahusha’s Passover with His role as the Passover Lamb, revealing Elohim’s sovereignty over time and redemption.

We begin by seeing why Yahusha kept the Passover with His disciples a day before the Yahudim. While many calendar experts differ with each other in observances of their feast days, none of them would be able to explain as to how Yahusha observed the Passover a day before the Yahudites did. There are scriptures showing us that the Yahudites had not yet observed their Passover and so as to not defile themselves, they did not enter the Praetorium and also hastened to take down the bodies of Yahusha & the 2 zealots impaled along with Him.

Joh 18:28  Then they led יהושע from Qayapha to the palace, and it was early. And they themselves did not go into the palace, lest they should be defiled, but that they might eat the Pěsaḥ. 

Joh 19:14 And it was the Preparation Day of the Pěsaḥ week, and about the sixth hour. And he said to the Yehuḏim, “See your Sovereign!”

   Joh 19:31  Therefore, since it was the Preparation Day, that the bodies should not remain on the stake on the Sabbath – for that Sabbath was a high one – the Yehuḏim asked Pilate to have their legs broken, and that they be taken away. 

   So the question is, how were the Yahudites one day off from Yahusha's observance of Passover?

The Yahudim observed a 354 day luni-solar calendar (with a building up by adding a 13th month (leap month) to keep up with the rotation of the sun. Remember, there was no solar calendar until 46BCE introduced by Julius Caesar. The Hebrews followed the divisions of their priesthood, their feast days etc. as per the Torah of Masha/Moses.

   The early Jewish calendar was based on lunar months, with the cycle of the moon playing a crucial role in determining the start of months and festivals. The lunar year, approximately 354 days was based on the rotation of the moon which was slower than the rotation of the sun. This difference meant that the lunar calendar would drift out of sync with the seasons over time and had to be corrected to align with the rotation of the sun.

Development of the 19-Year Cycle:

To maintain the calendar's alignment with the seasons, the Jewish calendar incorporated an intercalary month (an extra month) to adjust the timing of festivals and other events. The 19-year cycle, with its seven intercalary months, was a way to ensure that the calendar's months and years were correctly aligned with the solar year over long periods. The 19-year Metonic cycle was developed long before the Julian or Gregorian calendars. When ancient astronomers, especially the Babylonians and later the Greeks, used the Metonic cycle, they were not referring to a specific calendar (like Julian or Gregorian) but rather to the solar year as observed astronomically and mathematically. Before the Metonic cycle (5th century BC), the ancient YasharELites did not use a fixed mathematical system to align their lunisolar calendar with the solar year. Instead, they used an observational and agricultural system, rooted in both natural signs and religious authority to determine the start of months and years.

Here’s how the pre-Metonic Hebrew calendar aligned itself with the solar cycle:

🌙 1. Lunar Months by Observation

• Months began with the sighting of the new crescent moon.

• Each month had 29 or 30 days, based on visual observation.

• The beginning of each month was proclaimed (originally by priests or later by the Sanhedrin in Yerushalayim).

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☀️ 2. Solar Year Alignment through Intercalation

Because 12 lunar months = 354 days (about 11 days short of a solar year), the calendar would drift out of season if nothing was done.

So how did they align it?

They added a 13th month ("Adar II") as needed—but not by a mathematical rule like the Metonic cycle.

Instead, the decision was based on:

a. Agricultural Signs:

• The most important sign was whether the barley (Abib) in YasharEL was ripening.

• Passover (Pesach) had to fall in spring, at the time of ripe barley.

• If the barley was not ripe, they declared a leap year and added an extra month.

b. Other Signs Considered:

• Almond trees blooming

• Weather patterns and timing of the equinox

• Animal birth cycles (e.g., lambs for Passover)

This method ensured the first month (Nisan/Abib) stayed aligned with spring, and the festivals (especially Passover and Sukkot) remained seasonally appropriate.

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📜 Scriptural Root

• Exodus 12:2: “This month shall be unto you the beginning of months…” (referring to Abib).

• Deuteronomy 16:1: “Observe the month of Abib, and keep the Passover…”

“Observe” implies both calendar observance and watching the signs of nature.

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🕰️ When Did the Metonic Cycle Enter Jewish Use?

• The Metonic cycle was adopted by the Jewish calendar in the post-exilic period, particularly under Babylonian influence.

• After the destruction of the Second Temple (70 AD), and especially in the 4th century AD, Hillel II formalized the fixed Hebrew calendar using a version of the Metonic cycle (7 leap years every 19 years).

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Second Temple Period:

The 19-year cycle was fully established during the Second Temple period (516 BCE to 70 CE) and became a central feature of the Jewish calendar.

.  In their calendar to cope up with the rotation of the sun so that Nisan 14 always falls during spring they added a leap month termed as Adar II, 7 times in the 19-year Metonic cycle, namely, in years 3, 6, 8, 11, 14, 17, and 19 of the cycle. This means that a leap month is added every 2 to 3 years.

   The Metonic cycle, also known as Enneadecaeteris (The Enneadecaeteris (from Greek ennea = 9, deca = 10, eteris = cycle) is an ancient 19-year luni-solar cycle, essentially the same as what is later known as the Metonic cycle.), it is a period that comes very close to being a common multiple of the solar year and the lunar month. With a deviation of just a few hours, 19 solar years have very nearly the same length as 235 lunar months, both periods amounting to 6940 days.

 

Since there are 12 months in a year, hence, 19 x 12 = 228 months, they added 7 months in this 19 year Metonic cycle to make it 235 lunar months.

Numbers Behind the Metonic Cycle:

Measurement	Value
1 solar year	~365.2422 days
1 lunar month	~29.5306 days (synodic month)
19 solar years	~6939.601 days
235 lunar months	~6939.691 days

The two totals match within just a few hours — an extremely close alignment.

*** 235 lunar months x 29.5306 (1 lunar month) = 6939.691 days

🔹 Difference in Days: 6939.691 – 6939.601 = 0.09 days

🔹 Convert to Hours:

0.09 days × 24 hours/day = 2.16 hours, or about: 2 hours, 10 minutes.

0.16 x 60 (minutes) = 9.6 (round off as 10 minutes)

Although the Metonic cycle is accurate to within ~2 hours every 19 years, that small difference accumulates over time, causing the lunar calendar to drift gradually against the solar year. Even by employing this system, the Jewish calendar deviates from the solar year by 1 day in 216 years.

As we calculated:

• Metonic cycle error = ~2.16 hours every 19 years

Now, over 216 years:

• 216 years ÷ 19 years = 11.3684 Metonic cycles
• 11.3684 cycles × 2.16 hours ≈ 24.5 hours
  That’s just over 1 full day + 33 minutes

Hence, After 216 years, the luni-solar calendar is 1 day +33 minutes ahead of the solar year due to the Metonic cycle’s slight overestimation.

This means that:

• The Hebrew calendar, even with its 19-year leap-cycle correction, slowly drifts from the solar cycle unless further adjustments are made.
• That’s why periodic calendar corrections (like refining leap rules) are needed over long spans.

Messiah having the Passover meal a day before: Could This Be a Calendar Discrepancy?

Event	Timing
Messiah eats Passover with His disciples (Last Supper)	Evening before His impaling on the stake Nisan 15 at sundown
Messiah is impaled	Afternoon of Nisan 14 (as per Jewish calendar) the exact time Jews were slaughtering lambs (John 19:14, 31). Nisan 15 on Elohim's calendar.
Jewish leaders hadn’t yet eaten the Passover	John 18:28 ” suggesting the official feast was that night, after His death

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 This implies Messiah observed Passover a day early, but died exactly when the lambs were being sacrificed — fulfilling His role as the Lamb of Elohim (John 1:29).

 🌒 Jewish Luni-Solar Calendar Drift (216-Year Rule)

 🧠 Background

•   The Jewish calendar is lunar-based but tries to stay in sync with the solar year (~365.2422 days).

•   A lunar year = ~354 days → short by ~11 days

•   So they add Adar II 7 times every 19 years (Metonic cycle)

  📉 But even with this:

•   There's an error of +1 day & 33 minutes every 216 years

•   Why? Because Metonic cycle = 19 solar years is actually slightly off:

  •   19 solar years = 6939.601 days

  •   235 lunar months = 6939.69 days

  •   Difference: 0.09 days per cycle → accumulates to +1 day every 216 years

 📌 So:

•   The Jewish authorities would occasionally correct the calendar by deducting a day in 216 years

•   If not corrected timely, their calculated Nisan 14 could fall 1 day off from the actual. 

  ☀️ Solar Time Drift Over 1449 Years

      ⏱ Joshua’s Long Day + Hezekiah’s Shadow

•   Joshua’s long day: ≈ 6 hours (sun stood still, Joshua 10:13)

    Jos 10:13  So the sun stood still, and the moon stopped, till the nation avenged   itself upon their enemies. Is this not written in the Book of Yashar? Thus the sun   stopped in the midst of the heavens, and did not hasten to go down for an entire day. 

“The sun stood still in the middle of the heavens, and did not hurry to go down for a whole day (יום תמים - yom tamim).”

• The sun paused at its midpoint /zenith (at noon) — for 6 hours.
• Result: Daylight was extended until YasharEL defeated the Amorites.
• The text says “not hastening to go down”, not that it never did — implying a delay, not a full 24-hour stop.

Estimated delay: ~6 hours of extended sunlight

•   Hezekiah’s sign: ≈ 40 minutes (shadow reversed 10 degrees, 2 Kings 20:11) 

2Ki 20:8 And Ḥizqiyahu said to Yeshayahu, “What is the sign that יהוה does heal me, and that I shall go up to the House of יהוה the third day?”              2Ki 20:9 And Yeshayahu said, “This is the sign for you from יהוה, that יהוה does the word which He has spoken: shall the shadow go forward ten degrees or go backward ten degrees?”
2Ki 20:10 And Ḥizqiyahu said, “It would be easy for the shadow to go down ten degrees; no, but let the shadow go backward ten degrees.”
2Ki 20:11 And Yeshayahu the prophet cried out to יהוה, and He brought the shadow ten degrees backward, by which it had gone down on the sundial of Aḥaz.YashaYahu/Isaiah prays and the sun’s shadow retreats 10 steps (on the sundial).  
•    How do we 40 minutes of solar reversal:
  
  
  The sun rotates 360 degrees around the earth in 24 hours. Hence, 360/24 =15 degrees per hour.
  Now we need to calculate 10 degrees. 10/15 x 60 (minutes per hour) = 40 minutes.

  This was a miracle or a real time-loop, where the sun’s apparent motion reversed briefly. These delays would have accumulated — 6 hours in Joshua’s day, 40 minutes in Hezekiah’s.

•   Total Delay: 6 hours + 40 minutes = 6.67 hours

        Now divide that into a full day (24 hours): 24/6.67 = 3.598 hours

   So it takes 3.598 times the gap between the signs and Messiah to accumulate a full 1-day drift. However, the 6.67-hour gain (Joshua + Hezekiah) was a one- time event aligning the sun to Yahuah's kept appointed time. Elohim inserted a one-time surplus of 6.67 hours into the solar system in solar cycles He Himself kept while man missed the mark. That "extra time" effectively delays sunset by that much.

  Gen 1:14  And Elohim said, “Let lights come to be in the expanse of the heavens to separate the day from the night, and let them be for signs/auth אות H226 and appointed times/  מועדים moedim H4150, and for days/ ימים H3117 yomim and years/ שנה shanah H8141, 

    It would take 1449 years for this time to accumulate into a 1-day difference (24 hours) as per the timeline.

We’ll use AM (Anno Mundi) — years from Creation — based on our 4000-year timeline which we saw in previous study ending in 31 AD when Messiah Yahusha was impaled.

• In AM terms, based on 2nd  timeline:
  
• Creation: 0 AM
• Flood: 1656 AM
• Abraham born: 2008 AM
• Exodus: 2513 AM
• Entering the land : 2553 AM (40 years later)
• Joshua’s long day: Shortly after entering the land as he was younger and fought battles → 2553 to 2555 AM

If we take 2555 AM as an example and Messiah died in 31AD i.e. 4004 AM - 2555 AM= 1449 years. 

    Why does it accumulate to 1 day over 1449 years even though Joshua's and Hezekiah's event was one time? 

    This part refers to calendar drift: the sun moves consistently and precisely, but human calendars (Julian, Jewish) are approximations of that rhythm & Julian calendar was not yet invented.

   Calendars measure time by counting days — not hours. If the sun shines for an extra 6.67 hours once in history, the calendar invented later doesn’t adjust for that partial day. It just keeps counting days as if nothing happened. That 6.67 hours adds to the total solar time experienced by Earth — but the calendar doesn't reflect it. So over time, the true solar position is now slightly ahead of the calendar’s estimate of where the sun “should be. The earth gained 6.67 hours of extra sunlight but the inventors of the solar calendar didn't have a clue because the calendar kept counting normal 24-hour days. So when will the solar cycle catch up with this bonus light is what matters?

     24 hours (1day)/6.67 hours = 3.598 hours

   So it would take 3.598 hours × the time between the solar delay and Messiah’s death for the calendar to “catch up” by 1 day.

    Total delay accumulated: 6.67 hours x 3.598 = 24 hours

    So:

•     That 6.67-hour one-time gain doesn’t “repeat.”

•     But it remains baked into the astronomical timing.

•     Therefore, it could take 1449 years for human reckoning (e.g., the Julian or luni-solar calendars) to understand a full day relative to Elohim's adjusted solar time, but they didn't account that time as it remained a blind spot to their understanding.

     Divine Solar Drift (Joshua + Hezekiah = +6.67 hours):

•   This added 1 day over 1449 years.

•    So Elohim’s true solar reckoning becomes 1 day ahead of the Julian calendar and Jewish calendar by Yahusha’s time.

👉 This means events on Elohim’s calendar occur one day earlier than on man’s calendars

  Does the 1-day forward shift in the solar cycle move Nisan 14 to Nisan 15 on Elohim's timeline?

   No, it means the true Nisan 14 is one day earlier than what the Jewish calendar thought. Below chart will help us understand this better:- Image 1

Based on the Image above we can see Joshua's long day taken as 2555 AM & Yahusha's day when He was impaled as 4004AM. Hence, 4004 - 2555 = 1449.

We see the Blue line in the image depicting the Jewish luni-solar calendar with the 1 day drift even though their calendar was corrected (Green) and aligned to Nisan 14. But because they didn't factor the 1 day of (Joshua's & Hezekiah's ) additional solar gain, their Nisan 14 became Nisan 15 in Elohim's eyes and they weren't aware of it.

We see the Orange line in the image which is Elohim's reckoning of the inserted time of 6.67 hours which built into a 1 day in 1449 years bringing the solar cycle/reckoning to Nisan 14 and Yahusha had the meal at sundown which turned to Nisan 15 (1st day feast of Unleavened Bread) which was a High Shabbath. That is why emissary Shaul shows us the true Pesach Lamb of Elohim in whom we become unleavened.

1Co 5:7  Therefore cleanse out the old leaven, so that you are a new lump, as you are unleavened. For also Messiah our Pěsaḥ was slaughtered for us. 

1Co 5:8  So then let us celebrate the festival, not with old leaven, nor with the leaven of evil and wickedness, but with the unleavened bread of sincerity and truth. 

When Yahusha hung on the stake on Nisan 15, it was still Nisan 14 on the Jewish calendar and in a way Yahusha became a complete/tamim sacrifice when He hung on the stake, because the Yahudites were actually slaughtering the lambs on their Nisan 14 (not aware that they have fallen on Nisan 15) in between the evenings.

At the same time because in Elohim's reckoning it was Nisan 15 which was a High Shabbath, He brought them under the guilt of the literal Torah

Rom 3:19  And we know that whatever the Torah says, it says to those who are in the Torah, so that every mouth might be stopped, and all the world come under judgment before Elohim. 

  ✝️ PASSOVER TIMING

Group	Called it...	But it was really...
Jewish authorities	Nisan 14	Nisan 15 (1 day ahead on Elohim’s solar clock)
Yahusha	Nisan 14	Nisan 14 (true, solar reckoning)

🔹 Elohim’s Calendar (True Solar-Aligned Calendar)

Due to the +1 day solar drift over 1449 years, Elohim’s reckoning was 1 day ahead of the Sanhedrin’s calendar:

Time	Elohim’s Calendar	Event
Sunset (Tues)	Start of Nisan 15	Yahusha eats the Passover meal (Lamb already sacrificed at end of Nisan 14)
Daytime (Wed)	Nisan 15 day	Yahusha is impaled and dies

➡️ This means:

✔ Yahusha ate the meal at the start of Nisan 15 (Torah-correct)
✔ He was sacrificed during the day of Nisan 15 (same time as Torah lambs would be killed on Nisan 14 — on the Jewish calendar)

 🔁 Context Recap:

  We’re dealing with a one-time solar event — the 6.67-hour solar gain from:

•   Joshua’s long day (~6 hours), and

•   Hezekiah’s shadow reversal (~40 minutes), totaling 6.67 hours, effectively extending one day by that amount.

   Over 1449 years, that solar gain accumulates into 1 full day of drift between the solar year and the Jewish luni-solar calendar.

   Which Calendar is Being Drifted Ahead? No calendar is being drifted ahead, as there was no solar calendar until 46BCE

   The solar cycle (i.e., Elohim’s reckoning based on actual solar time) is what experiences the 6.67-hour gain.

     So when we say:

“The solar cycle/reckoning is ahead by 1 day” over 1449 years,

   We mean:

Elohim's solar position for Nisan 14 now occurs 1 day earlier than when the Jewish calendar says it's Nisan 14. Which means Jewish calendar Nisan 14 is actually Nisan 15.

      But here's the key difference:

📌 The luni-solar drift is cyclical and regular → happens every 216 years

📌 The **solar gain from Joshua/Hezekiah is a one-time event → it stays fixed

To keep things aligned in the luni solar calendar, Sanhedrin traditionally would correct this by delaying Nisan 1 if the barley (abib) or equinox wasn’t aligned — but if they missed that correction, the calendar would remain 1 day ahead.

If the Jews corrected their +1 day drift (as they were supposed to), they'd come back in line with the solar cycle as it existed before the solar gain. But Elohim’s reckoning had already moved ahead their luni-solar calendar by +1 day due to that one-time gain — permanently shifting “true time” forward by one day. 

•   The Jewish calendar is 1 day ahead due to Metonic drift over 216 years.

•   The solar cycle is also 1 day ahead due to the 6.67-hour gain accumulated over 1449 years.

  So you might expect that they are now equal — right?

  But here’s the key insight: The Jewish correction (Metonic) only brings them up to the original solar cycle — before Elohim's miraculous gain. They never corrected for the 6.67-hour gain (because it wasn’t a repeating error — it was a divine intervention, not a mechanical calendar drift)

• The Jewish calendar may have been technically "corrected", but it was still 1 day ahead Elohim’s real-time solar clock, because:

  •   Elohim's reckoning gained a day as the actual day.

  •  The human calendar only thinks it’s back in sync after 216 years of correction.

•   So Yahusha followed Elohim's real-time Nisan 14.

•   The Jewish authorities followed a calculated Nisan 14, which was actually  Nisan 15 by solar reality.

•   Even though the Jewish calendar had added a leap day to correct the 1-day drift from the Metonic cycle, it would have only brought them in line with the pre-Joshua & Hezekiah's solar cycle.

    But Elohim’s one-time solar gain shifted true time permanently ahead by one day — so they were still one day behind Elohim’s reckoning.

    That’s why Yahusha observed Passover meal on the true Nisan 15 (after sun down). 

Jewish calendar says it's Nisan 14 after the correction, but Yahuah says, nope its Nisan 15 you are on because you didn't understand that I added 6.67 hours amounting to 1 day in 1449 years from Joshua's time to Yahusha's Passover keeping in 31AD and because of their delay they would have observed Passover meal after sun down on Nisan 16.

Hence, if we say the Sanhedrin didn't correct the calendar by the 1 day in 216 years during Yahusha's time would be incorrect to say as the calendar system was aligned with their priestly duties/divisions for sacrifices & incense offering, musicians & gatekeepers etc. & accounting for appointed time. David had set the divisions correctly year by year and the same pattern was being followed. 

1Ch 23:1  And Dawiḏ was old and satisfied with days, and he made his son Shelomoh to reign over Yisra’ěl, 
1Ch 23:2  and he gathered all the rulers of Yisra’ěl, with the priests and the Lěwites. 
1Ch 23:3  And the Lěwites were numbered from the age of thirty years and above. And their number, head by head, was thirty-eight thousand males. 
1Ch 23:4  Of these, twenty-four thousand were to oversee the work of the House of יהוה, and six thousand were officers and judges, 
1Ch 23:5  and four thousand were gatekeepers, and four thousand to give praise to יהוה, “which I made for giving praise.” 
1Ch 23:6  And Dawiḏ divided them into divisions, of the sons of Lěwi: of Gěrshon, Qehath, and Merari. 

Also, please read 1Chr 24:1-19 where David set the 24 priestly divisions.

Shelemoh carried this legacy forward as it says

2Ch 8:12  Then Shelomoh offered ascending offerings to יהוה on the slaughter-place of יהוה which he had built before the porch, 
2Ch 8:13  even as the duty of every day required, offering according to the command of Mosheh, for the sabbaths, and for the new moons, and for the appointed times three times a year: the Festival of Matzot, and the Festival of Shaḇuʽoth, and the Festival of Sukkot.
2Ch 8:14  And according to the ruling of Dawiḏ his father, he appointed the divisions of the priests for their service, the Lěwites for their duties, to praise and serve before the priests, as the duty of each day required, and the gatekeepers by their divisions at each gate, for so was the command of Dawiḏ the man of Elohim.

1Ch 28:11  And Dawiḏ gave his son Shelomoh the plans for the porch, and its houses, and its treasuries, and its upper rooms, and its inner rooms, and the place of atonement; 

1Ch 28:12  and the plans for all that he had by the Spirit, of the courtyards of the House of יהוה, and of all the rooms all around, and of the treasuries of the House of Elohim, and of the treasuries for the set-apart gifts; 

1Ch 28:19  “יהוה made me understand all this in writing, by His hand upon me, all the works of these plans.” 

The priest Yehoyada put the offices of the house of Yahuah into the hand of the priests. 

2Ch 23:18  And Yehoyaḏa put the offices of the House of יהוה into the hand of the priests, the Lěwites, whom Dawiḏ had assigned in the House of יהוה, to offer the ascending offerings of יהוה, as it is written in the Torah of Mosheh, with rejoicing and with singing, by the hands of Dawiḏ. 

Context:

This takes place after Queen Athaliah is overthrown and Yoash (Yahoash) is crowned king.

Yehoyaḏa the high priest, restores temple worship according to the divine and royal instructions from King David.

It confirms that David’s divisions and musical arrangements were not just innovations but sacredly preserved in temple tradition.

Key Points to be observed in 2Chr 23:18 :

1. “Appointed oversight” — This means Yehoyaḏa is delegating the ongoing authority, not micromanaging it himself.

2. “Whom David had assigned” — Refers to the 24 priestly divisions (1 Chr 24) and musical orders (1 Chr 25).

3. “As it is written in the Torah of Moses” — The calendar-based sacrificial system (Num 28–29) is tied to festival timing, which requires careful date reckoning.

4. “According to the order of David” — Points to the week-by-week schedule David instituted for both priests and musicians.

Ezra restored the priestly divisions post the Babylonian exile:

Ezr 6:18  And they appointed the priests to their divisions and the Lěwites to their divisions, over the service of Elah in Yerushalayim, as it is written in the Book of Mosheh. 

Luke 1:5 is proof the system still existed in New Testament times

Luk 1:5  There was in the days of Herodes, the sovereign of Yehuḏah, a certain priest named Zeḵaryah, of the division of Aḇiyah. And his wife was of the daughters of Aharon, and her name was Elisheḇa. 

Let's revisit Joshua 10:12-15

Jos 10:12  Then Yehoshua spoke to יהוה in the day when יהוה gave the Amorites over to the children of Yisra’ěl, and he said before the eyes of Yisra’ěl, “Sun, stand still over Giḇ‛on; and moon, in the Valley of Ayalon.” 
Jos 10:13  So the sun stood still, and the moon stopped, till the nation avenged itself upon their enemies. Is this not written in the Book of Yashar? Thus the sun stopped in the midst of the heavens, and did not hasten to go down for an entire day. 
Jos 10:14  And there has been no day like that, before it or after it, that יהוה listened to the voice of a man, because יהוה fought for Yisra’ěl. 
Jos 10:15  So Yehoshua returned, and all Yisra’ěl with him, to the camp at Gilgal. 

Word	Hebrew	Meaning
אץ	atz	to hurry, hasten
לבוא	lavo	to come/go (especially to go down—sunset)
כיום	k’yom	like a day
תמים	tamim	complete, finished, whole

So  — תמים here literally means:

• "a full, finished day"

• Not just “a whole day” in length, but a completed cycle of time

And "did not hasten to go down for a complete day" suggests the sun delayed its descent to prevent the day from ending — it suspended the completion of the day.

📘 Biblical Uses of Tam תם & Tamam תמם:

תם (tam): This adjective describes someone who is blameless or morally upright. For example, Job is described as "blameless and upright" (tam v'yashar) in Job 1:1

Job 1:1  There was a man in the land of Uts, whose name was Iyoḇ. And that man was perfect/tam תם H8535 and straight, and one who feared Elohim and turned aside from evil. 

תמם (tamam): This verb means "to be complete" or "to come to an end." It is used in contexts such as the completion of a year (Genesis 47:18) or the finishing of a task (Deuteronomy 31:24).

Gen 47:18  And when that year had ended/H8552 tamam תמם, they came to him the next year and said to him, “We do not hide from my master that our silver is all spent, and my master also has the livestock we owned. There has not been left any before my master but our bodies and our lands. 

Deu 31:24  And it came to be, when Mosheh had completed writing the Words of this Torah in a book, until they were ended/H8552 tamam תמם, 

Deu 34:8  And the children of Yisra’ěl wept for Mosheh in the desert plains of Mo’aḇ thirty days. And the days of weeping and mourning for Mosheh were ended/ H8552 tamam תמם. 

The Song of Masha & the Song of the Lamb are one and the same

Deu 31:30  So Mosheh spoke in the hearing of all the assembly of Yisra’ěl the words of this song till they ended/H8552 tamam תמם 

Rev 15:3  And they sing the song of Mosheh the servant of Elohim, and the song of the Lamb, saying, “Great and marvellous are Your works, יהוה Ěl Shaddai! Righteous and true are Your ways, O Sovereign of the set-apart ones! 

Jos 4:10  And the priests who bore the ark stood in the midst of the Yarděn until every matter was finished/H8552 tamam תמם that יהוה had commanded Yehoshua to speak to the people, according to all that Mosheh had commanded Yehoshua. And the people hastened and passed over. 

So, how do we understand this in Joshua 10:13?

.....and did not hasten to go down for ending/תמם tamam a day. or

...and did not hasten to go down to finish/תמם tamam the day. or

...and did not hasten to go down for a complete or whole/תמם tamam day.

Josh 10:13 says ...'to go down' ולא אצ לבוא ( w’lo’-‘ats labo), also means 'to come in/fill in' (please look up the usage of bo בוא)

Josh 10:13 revised translation would read 'and did not hasten to come in/fill in'

Remember, the 'sun/shemesh שמש' H8121 is likened to Yahusha who would rise with healing in His wings.

Mal 4:2  “But to you who fear My Name the Sun/shemesh שמש' H8121 of Righteousness shall arise with healing in His wings. And you shall go out and leap for joy like calves from the stall. 

Yahuah's Torah is likened to the sun running its course in its circuit from one end to another. And the living Torah is Yahusha.

Psa 19:4  Their line has gone out through all the earth, And their words to the end of the world. In them He set up a tent for the sun, 
Psa 19:5  And it is like a bridegroom coming out of his room, It rejoices like a strong man to run the path. 
Psa 19:6  Its rising is from one end of the heavens, And its circuit to the other end; And naught is hidden from its heat. 
Psa 19:7  The Torah of יהוה is perfect, bringing back the being; The witness of יהוה is trustworthy, making wise the simple; 

Hence, as per Josh 10:13 we see the sun did not hasten to /come in/fill in to complete or whole/tamam תמים day indicating a +1 day over a period of time accounted for by Yahuah Himself to literally put the Yahudite calendar for a day off by adding the time of 6.67 hours.

That is why some translations state Josh 10:13 as  ....And the sun stood still... about a full day.

Psa 104:19  He made the moon for appointed times/ מועדים moedim H4150 ; The sun understands/yada H3045 ידע its going down/mabo מהוא H3996. 

The word mabo מהוא H3996 is an entrance From H935; an entrance (the place or the act); specifically (with or without H8121) sunset or the west; also (adverbially with preposition) towards: - by which came, as cometh, in coming, as men enter into, entering, entrance into, entry, where goeth, going down, + westward. Compare H4126.

H4216 מוהא muba is an entrance/coming. Here again we see the mystery unfolding as while men looked at the moon for appointed times, the sun understands (Hebrew word : ידע yada) its coming in or going down as an entrance point revealing the hidden time in it.

ZacharYah says:

 Zec 14:6  And in that day it shall be: there is no light, it is dark. 
Zec 14:7  And it shall be one day which is known to יהוה, neither day nor night, but at evening/ereb ערב H6153 time there shall be light. 

🔸 “One day” known to Yahuah — like a tamim day
🔸 “Not day, not night” — echoes the eclipse-like darkness from 12pm to 3pm when Yahusha hung on the stake.
🔸 “At evening there shall be light” — literally fulfilled the same evening after the darkness

Event	Description	Time Frame	Connection
Joshua's       Day	Sun halts at zenith	12 PM	Prevents the day from completing (תמים)
Messiah's    Death	Darkness from noon	12PM to 3 PM	Bringing morning and evening lamb offerings one in Him.
Zechariah 14:6–7	One strange day, ending in light	"Not day or night"	Prophetic of Messiah's impaling day
תמים (tamim)	“Complete, whole, perfect, finished”		Ties together the halted day, the perfect sacrifice, and the finished work

Elohim demonstrated by bringing darkness over the whole land to show He is in control of time put under His own power and to fulfill His eternal purpose. The impaling fulfilled not only the timing of Passover but also the cosmic and prophetic pattern of a day delayed (Jewish) by interruption, and completed only by Elohim’s hand.

ZecharYah 14:7 says...... 'at evening time there shall be light'

The word for evening is 'ereb/ערב' H6153. The same word H6148 A primitive root; to braid, that is, intermix; technically to traffic (as if by barter); also to give or be security (as a kind of exchange): - engage, (inter-) meddle (with), mingle (self), mortgage, occupy, give pledges, be (-come, put in) surety, undertake.

John 19:14 It was the time of ereb/ערב Passover and about the sixth hour.  He said to the Yahudim, “Behold your King.”   But they shouted, “Take, take, impale Him!” 

H6148 shows an exchange time. Yahusha the Lamb in exchange for the lamb (animal) which shows a finished/tamim תמים work. 

Gal 4:24  This is allegorical, for these are the two covenants: one indeed from Mount Sinai which brings forth slavery, which is Haḡar, 
Gal 4:25  for this Haḡar is Mount Sinai in Araḇ/ereb ערב, and corresponds to Yerushalayim which now is, and is in slavery with her children.

Speaking of the 2 covenants, Shaul the emissary likens present Yerushalayim (physical) to Hagar who is in bondage with her children and uses the word 'Ereb' for Mt Sinai where they received the Torah. So there was an exchange/ereb taken place at the stake of Mashiyach. Yahusha is the surety of a better and eternal covenant.

Heb 7:22  By as much as this יהושע has become a guarantor of a better covenant. 

Hence, Josh 10:13 is showing us a finished/completed/whole/ending day. 

The Amorite war:

Gen 48:22  “And I, I have given to you (Yoseph) one/echad אחד H259 H259 portion/shekem שכם H7926 above your brothers, which I took from the hand of the Amorite with my sword and with my bow.”

There is no direct biblical account of Yaaqob personally fighting the Amorites with a sword and bow.

Joshua's Conquest of the Amorites (Joshua 10):

• Joshua defeats a coalition of Amorite kings, including the famous “sun standing still” event.

• Joshua was from the tribe of Ephraim, son of Yoseph.

• Much of the land conquered (especially central hill country including Shechem) becomes part of Ephraim and Manasseh’s inheritance.

➤ In this view, Yaaqob prophetically assigns Yoseph’s line a double portion, anticipating future conquest by Yoseph’s descendants.

The "One Portion" (Hebrew: Shekem שכם Echad אחד): 

• The Hebrew word for “portion” in this verse is שכם (Shekem), which is also the name of the city Shechem.

• So the verse could be literally read:

  “I have given you first/אחד echad  Shechem/שכם, which I took from the Amorite with my sword and with my bow”

This ties the verse both geographically and prophetically to:

• Genesis 33–34 (Yaaqob and Shechem)

• Joshua 24:32 (Yoseph buried at Shechem)

• Joshua 17 (Shechem in the territory of Ephraim)

Summary

• Biblical Evidence: John 18:28, 19:14, and 19:31 indicate Yahudim had not yet observed Passover during Yahusha’s Impaling on the stake, as they avoided defilement and hastened to remove bodies before the Sabbath.
• Yahusha’s Passover: Yahusha ate the Passover meal with His disciples on the evening before His impaling (Nisan 15), a day earlier than the Yahudim’s observance.
• Jewish Calendar: The Yahudim used a luni-solar calendar (354 days) with a 19-year Metonic cycle, adding a leap month (Adar II) 7 times to align with the solar year (~365.2422 days).
• Calendar Drift: The Metonic cycle has a 2.16-hour error every 19 years, accumulating to a 1-day 33 minutes drift every 216 years, requiring periodic corrections by the Sanhedrin.
• Divine Solar Interventions:
  • Joshua’s Long Day (Joshua 10:12–13): Sun halted for ~6 hours.
  • Hezekiah’s Sundial (2 Kings 20:8–11): Sun’s shadow reversed by 10 degrees (~40 minutes).
  • Total: 6.67 hours of added solar time.
• Solar Drift Impact: Over 1,449 years (from Joshua 2555 AM to Yahusha’s impaling on the stake in 31 CE/4004 AM), the 6.67-hour gain accumulated to a 1-day shift in the true solar cycle.
• Calendar Misalignment:
  • Yahusha followed Elohim’s true solar Nisan 14.
  • Yahudim’s calculated Nisan 14, even if corrected for Metonic drift, was actually Nisan 15 due to unaccounted divine solar gain, whereas Yahusha who is Yahuah in transitioned form, accounted for the shift forward of time and observed the Passover the night before being true to its day i.e. Nisan 15 (after sunset).
• Priestly Divisions: David’s 24 priestly divisions (1 Chronicles 23–24) ensured precise temple duties, continued by Solomon, Yehoyada, and Ezra (Ezra 6:18), and active in Yahusha’s time (Luke 1:5).
• Theological Significance:
  • Yahusha’s Passover timing aligned with the true solar Nisan 14, fulfilling His role as the Passover Lamb (John 1:29).
  • Supernatural darkness (Zechariah 14:6–7) during impaling on the stake (12 PM–3 PM) and the “evening light” signify a divine, completed (tamim) day.
• Conclusion: The Yahudim’s calendar, despite corrections, was 1 day ahead of Elohim’s reckoning due to divine interventions, explaining why Yahusha observed Passover a day earlier, perfectly timed with the lamb sacrifices.