The festivals noted by John

Before beginning, it is worth recalling that in his book Daniel mentions a week of years divided into two equal periods. The second period is devoted to the ministry of the Messiah Jesus.

We have already studied this passage and its context in various studies, which we now recall:

Chapter 5: The prophet Daniel

The appendix ANN003: The birth and ministry of John the Baptist

The appendix ANN004: The date of the birth of Jesus

The appendix ANN006: The exact date of the decree

The appendix ANN067: The theories of Anderson and Denney (Explanation of Daniel's 70 weeks)

We will not repeat the various demonstrations here, but will only recall our conclusion. The seven years preceding the death of Jesus on April 1, AD 33 are divided into two equal parts. The first part runs from the beginning of the ministry of John the Baptist in April AD 26 to the baptism of Jesus in October AD 29, and the second part extends from this baptism to the crucifixion on April 1, AD 33 (Revelation 12.6 and Revelation 12.14).

The Gospel of John mentions several Jewish festivals that punctuate the ministry of Jesus. Here is the exhaustive list of these festivals:

_ Passover (Pesach) (John 2.13, John 6.4, John 11.55) – John mentions three Passover festivals, which is a key element for estimating the length of the ministry of the Messiah Jesus.

_ The Feast of Tabernacles (Sukkot — show definition INF208) (John 7.2, John 7.37) – The Messiah Jesus teaches in the Temple during this festival and speaks words about living water.

_ The Feast of Dedication (Hanukkah — show definition INF213) (John 10.22) – The Messiah Jesus is in Jerusalem during this festival, which commemorates the purification of the Temple.

_ Another Jewish festival (John 5.1) – John mentions a festival without naming it precisely, which has given rise to debate among scholars. Our conclusions lead us to think that this festival is the fourth Passover, the one that was missing.

These festivals are not only chronological markers; they also have a theological significance in the Gospel of John. Each festival is an occasion for the Messiah Jesus to reveal an aspect of his identity and mission.

We will show that there is a link between the meaning of the festival and the discourse delivered by the Messiah Jesus on that occasion.

The pilgrimage feasts — show definition INF119

John mentions three Passover festivals (Pesach), which is a key element for estimating the length of the ministry of Jesus.

• 1st Passover festival: Friday, April 7, AD 30 (John 2.13)
• 2nd Passover festival: Monday, April 12, AD 32 (John 6.4)
• 3rd Passover festival: Friday, April 1, AD 33 (John 11.55)

_ The first Passover festival cited by John

Thanks to the date converters that we find on the Internet (we use https://www.calj.net/convert and http://pgj.astro.free.fr/Calendrier_conversion.htm ), it is easy, with a few precautions, to find the dates of the major Jewish festivals. In the case that concerns us, we are dealing with a transposition (see the note that follows) of the Gregorian calendar: Friday, April 7, AD 30.

Note: The Gregorian calendar was adopted in France in 1582, under the reign of Henry III. The reform, initiated by Pope Gregory XIII, aimed to correct the drift of the Julian calendar relative to the seasons. In France, the changeover to the new calendar meant the suppression of 10 days: thus, the day after December 9, 1582 became December 20, 1582

This date, like April 1, AD 33, falls on a Friday, and some scholars consider it to be the date of the death of the Messiah Jesus. The appendices mentioned above detail the reasons why this hypothesis was rejected in favor of April 1, AD 33, in accordance with the prophecies of Daniel 9.24-27.

Here we have a first Passover festival, with the Messiah Jesus traveling to Jerusalem.

_ The second Passover festival cited by John

Thanks to the date converters that we find on the Internet (we use https://www.calj.net/convert and http://pgj.astro.free.fr/Calendrier_conversion.htm ), it is easy, with a few precautions, to find the dates of the major Jewish festivals. In the case that concerns us, we are dealing with a transposition (see the note that follows) of the Gregorian calendar: Friday, April 7, AD 30.

Note: The Gregorian calendar was adopted in France in 1582, under the reign of Henry III. The reform, initiated by Pope Gregory XIII, aimed to correct the drift of the Julian calendar relative to the seasons. In France, the changeover to the new calendar meant the suppression of 10 days: thus, the day after December 9, 1582 became December 20, 1582

This date, like April 1, AD 33, falls on a Friday, and some scholars consider it to be the date of the death of the Messiah Jesus. The appendices mentioned above detail the reasons why this hypothesis was rejected in favor of April 1, AD 33, in accordance with the prophecies of Daniel 9.24-27.

Here we have a first Passover festival, with the Messiah Jesus traveling to Jerusalem.

_ The second Passover festival cited by John

Here is the second Passover festival mentioned by John. It was indicated in the studies on the pericopes PER168 and following that Jesus and his disciples did not make this pilgrimage to Jerusalem because of the work they were carrying out in Galilee. This festival is dated Monday, April 12, AD 32.

_ The third Passover festival cited by John

The celebration of April 1 of the year AD 33 is mentioned in all four Gospels, because it was during this period that Jesus was crucified.

We often refer to this Passover festival in the last pericopes, when we study the final events that marked the life of the Messiah Jesus. We will therefore not repeat that information here. We will simply recall that this death is part of the plan of salvation offered by God to humanity.

The link between the Passover festival and the work of Jesus the Messiah, regarded as the Lamb of God, is evident. By dying on the cross, Jesus offers, through his shed blood, a way of salvation, similar to the blood of the lamb applied to the doorposts and lintels of the houses of believing families.

We note that John reports three well-documented Passover festivals. However, in order to validate the information found in Daniel 9.27 as well as that provided by John in Revelation 11.2-3, Revelation 12.6, Revelation 12.14 and Revelation 13.5, a fourth Passover festival is necessary. This is why we will carry out a detailed analysis of the celebration mentioned in John 5.1.

Here is the text in question:

This festival in which the Messiah Jesus took part is not explicitly identified like the other three. We want to explain why we concluded that it was a Passover festival.

We are looking for evidence of a fourth celebration of Passover in order to validate a length of ministry of Jesus Christ of 3.5 years, in accordance with the information contained in Daniel 9.27 as well as in the passages of Revelation 11.2-3, Revelation 12.6, Revelation 12.14 and Revelation 13.5).

• We can make a first remark based on the detail given in John 5.3: the large number of sick people present outdoors shows that the weather was mild. Passover marks the beginning of spring, with gentle temperatures. We are not in winter!
• We notice that the discourses of the Messiah Jesus at these festivals are in line with the original meaning of these celebrations. If we are at the festival of Pesach, the discourse should allude to it. We will analyze this discourse in the next section.
• And then there is this event: the Messiah Jesus heals a man who had been sick for 38 years (John 5.5), near the Pool of Bethesda — show definition INF091. This detail may echo the story of the Israelites who wandered 40 years in the wilderness before entering the Promised Land — show definition INF011; Deuteronomy 2.14 specifies that 38 years had passed between two key moments of their journey. During this period, they were awaiting complete liberation and the fulfillment of the divine promise.

This link is important for the Passover festival, because Passover marks precisely the beginning of this liberation: it was at Passover that the Israelites were delivered from slavery in Egypt to begin their journey toward the Promised Land — show definition INF011. In John 5.5, the healing of the paralyzed man also symbolizes a new freedom given by the Messiah Jesus: he lifts him up, gives him back the ability to walk, and invites him to live fully. The idea is that, just as the Israelites waited for deliverance, this man waited 38 years before being freed from his illness by Jesus. This parallel reinforces, in our view, the idea that the festival mentioned in John 5.1 is Passover, because the theme of deliverance and transformation is central to it.

• The law required all Jews to make the pilgrimage of Pesach (Exodus 23.14-17, Exodus 34.18-23 and Deuteronomy 16.16), the most important festival mentioned in Exodus and Deuteronomy. Jesus observed these pilgrimages according to the law of Moses, and the Pharisees — show definition INF002 never criticized him on this point.
• John's lack of precision may show that, for him, this festival had such importance that even without naming it explicitly, everyone would implicitly make the connection with Pesach.

We believe that the reference in John 5.1 corresponds to a Passover festival, specifically that of Monday, March 24, AD 31. Although this conclusion is disputed by some scholars, we consider that the details provided are convincing enough to justify this interpretation.

Below is a summary of the message:

Jesus asserts that he acts in harmony with God, his Father, and that his work does not stop, even on the day of the Sabbath — show definition INF089. This statement provokes the opposition of the Jews, who accuse him not only of breaking the law of the Sabbath — show definition INF089, but also of making himself equal to God.

He then explains that everything he does comes from the Father: he gives life and he has received the power to judge. Those who believe in him have eternal life and escape judgment, while those who reject him will be judged. Jesus stresses that his authority does not come from himself but from the Father, and that the Scriptures testify of him, notably through Moses. He reproaches his opponents for seeking human glory rather than the glory that comes from God, accusing them of not really believing Moses, since they do not recognize the Messiah he announced.

We now look at the text of John 5.17-47 and its anchoring in the historical event of Passover under Moses.

The passage of John 5.17-47 highlights the divine authority of the Messiah Jesus, his power to give life and his role in judgment, notions that fit directly into the symbolism of Passover (Pesach), the central festival of the Jewish tradition. By establishing a correspondence between the liberation accomplished by Moses and the one inaugurated by Jesus, this text highlights the theological continuity between the Old and the New Covenant.

Passover under Moses: Liberation and passage from death to life

In the Bible, Passover commemorates the liberation of the people of Israel from slavery in Egypt. On that occasion, the blood of the Passover lamb applied to the lintels of the Israelite houses protects the people from divine judgment and marks their passage to freedom (Exodus 12.13).

In John 5.24, the Messiah Jesus declares: “Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life; he does not come into judgment, but has passed from death to life.” This declaration establishes a parallel with the event of Passover under Moses, where the Israelites were spared by divine intervention and led toward the Promised Land — show definition INF011. Jesus, through his sacrifice and resurrection, inaugurates a new form of liberation: no longer only physical, but spiritual and eternal.

The role of Moses and the fulfillment by the Messiah Jesus

Moses was the liberator of the people of Israel, transmitting the Law and announcing the coming of a prophet like himself (Deuteronomy 18.15).

The Messiah Jesus declares:

This statement stresses that Moses announced the coming of the Messiah, and that those who reject Jesus in reality refuse the message of the Torah — show definition INF032. Jesus thus fulfills the mission of Moses by bringing about a definitive deliverance, no longer political but universal, and by establishing a new covenant founded on salvation by faith.

Judgment and the New Covenant

The Messiah Jesus also declares:

This verse echoes the first Passover, when God executed judgment on Egypt by striking the firstborn (Exodus 12.29-30), while the Israelites, protected by the blood of the lamb, escaped this condemnation. Jesus announces here that he now holds the authority of judgment, and that his role is not only to judge but also to offer redemption to believers. Through his sacrifice, his own blood becomes the new means of protection, enabling the faithful to gain access to eternal life.

The healing at Bethesda and the wandering of Israel

In John 5.5, Jesus heals a man who had been sick for 38 years at the Pool of Bethesda — show definition INF091. This number recalls that of the wandering of the Israelites in the wilderness before entering the Promised Land — show definition INF011 (Deuteronomy 2.14).

The healing of this man symbolizes a deliverance similar to the one accomplished by Moses: just as the Israelites were waiting to enter the Promised Land — show definition INF011, this man had long been waiting for a divine intervention. The act of Jesus marks a new passage toward freedom, thus illustrating the spiritual meaning of Passover, in which deliverance is both physical and spiritual.

Conclusion

John 5.17-47 is part of a theological perspective that extends and fulfills the event of Passover under Moses. Whereas Moses was the historical liberator, Jesus becomes the spiritual liberator, inaugurating a new covenant founded on the passage from death to life. His sacrifice thus takes on an eschatological role, establishing a definitive and universal deliverance, accessible to all who believe in him.

1st Passover festival: Friday, April 7, AD 30 (John 2.13)

4th Passover festival: Friday, April 1, AD 33 (John 11.55)

Our analysis therefore leads us to identify four Passover festivals in the Gospel of John. This important point confirms the prophetic words of Daniel 9.27 but also those of the apostle John in his book of Revelation: Revelation 11.2-3, Revelation 12.6, Revelation 12.14 and Revelation 13.5.

Besides these three Passover festivals noted by John and this fourth one that we also describe as Passover, we find two other celebrations. We note John's concern to establish clearly the chronology of the ministry of the Messiah Jesus.

The Feast of Tabernacles (Sukkot — show definition INF208) is mentioned in John 7.2 and John 7.37, and was held on the 15th of Tishri, corresponding to Thursday, October 7, AD 32. This festival lasts seven days and therefore ends on Wednesday, October 13, a day known as Hoshana Rabbah. The following day, Shemini Atzeret, which literally means “the closing of the eighth [day]”, marks the end of the festival of Sukkot — show definition INF208. However, it is considered a separate festival in Jewish tradition. This day is also devoted to sacrifice, as specified in Numbers 29.35.

During this festival commemorating the stay of the Israelites in the wilderness after the Exodus, the Messiah Jesus gives teachings in the Temple. There he announces the coming of the Holy Spirit, in connection with the water ritual practiced on this occasion.

The Feast of Dedication (Hanukkah — show definition INF213) – John 10.22, on the 25th of Kislev, that is Wednesday, December 15, AD 32

This festival celebrates the purification and rededication of the Temple after the Maccabean revolt. Jesus speaks there of his messianic identity and his unity with the Father.

1 - Let us now examine the text of John 2.13, the first Passover festival at which the Messiah Jesus and his disciples were present.

In this passage, Jesus goes up to Jerusalem for the Passover festival and drives the merchants out of the Temple, denouncing the transformation of the house of God into a place of commerce. He then announces:

This statement refers to his death and resurrection, which will take place at a future Passover.

The link with the Passover under Moses rests on several elements:

• Purification and deliverance: Just as Passover marked the liberation of the Israelites from slavery in Egypt, Jesus announces (John 2.14, Exodus 12.17) a new deliverance, this time spiritual, through his sacrifice.
• The role of the Temple: In Exodus, Passover is the beginning of the road to the Covenant and the construction of the Tabernacle. By purifying the Temple, Jesus stresses that true worship does not rest on a building, but on his own person.
• The Passover lamb and sacrifice: At the first Passover, the blood of the lamb protected the Israelites from divine judgment (Exodus 12.13). By announcing the destruction and rebuilding of the Temple, Jesus prefigures his own sacrifice (John 2.19 and John 2.21), in which his blood will replace that of the Passover lamb to offer redemption.
• Only obedience and faith save from condemnation (Exodus 12.29-30). The Messiah Jesus discerns authentic faith from faith motivated by self-interest (John 2.24-25).

Thus John 2.13-23 shows that Jesus reinterprets and fulfills the meaning of Passover, moving from a historical deliverance to a universal redemption.

2 - Let us now examine the text of John 7.2 and John 7.37, the festival of Sukkot, or of Booths, or of Tabernacles.

During the Feast of Booths or Tabernacles (Sukkot — show definition INF208), the priests performed an important ritual involving water, which symbolized the divine blessing and Israel's dependence on God for rain and the fertility of the land.

The water ritual during Sukkot

Each morning of the festival, a chief priest went down to the pool of Siloam — show definition INF109, located in Jerusalem, to draw water in a golden pitcher. This water was then brought back to the Temple in a solemn procession accompanied by songs and music.

On arriving at the Temple, the priest poured the water on the altar of sacrifices, together with a libation of wine. This act symbolized the prayer for rain and God's blessing on the harvests. During this ritual, the faithful sang Psalms 113-118, known as the Hallel, while waving branches of palm, myrtle and willow (the Lulav).

The link with the words of Jesus

On the last day of the festival, called Hoshana Rabbah, Jesus cried out:

By speaking these words at the moment when the water was poured on the altar, Jesus presents himself as the true source — show definition INF043 of living water, announcing the gift of the Holy Spirit after his glorification.

This ritual was therefore a key moment of the festival, and Jesus uses it to reveal his messianic role. We observe that the Messiah Jesus had already raised this particular theme in his conversation with the Samaritan woman — show definition INF107 recorded in John 4.1-26.

There is a link between the encounter of Jesus with the Samaritan woman — show definition INF107 in John 4.1-30 and his discourse during the Feast of Tabernacles in John 7.17-47.

Living water as a symbol of salvation

The Messiah Jesus says to the Samaritan woman — show definition INF107:

During the Feast of Tabernacles, the Messiah Jesus takes up this image, declaring:

In both cases, living water represents the Holy Spirit and the eternal life offered by Jesus. The Samaritan woman — show definition INF107, who is seeking material water, discovers that Jesus is offering her a spiritual spring that never runs dry.

Worship in spirit and in truth

Jesus announces to the Samaritan woman — show definition INF107:

During Sukkot — show definition INF208, the Jews celebrated God in the Temple, but Jesus teaches that true worship goes beyond physical places and takes place through the Spirit.

The opening of salvation to non-Jews

The Samaritan woman — show definition INF107 represents a people marginalized by the Jews, yet Jesus offers her salvation. Likewise, during Sukkot — show definition INF208, he announces that living water is for all who believe, Jews and non-Jews alike.

Thus, the encounter with the Samaritan woman — show definition INF107 and the discourse of Jesus in Sukkot — show definition INF208 are linked by the theme of living water, the Holy Spirit and true worship.

The context of the festival

3 - Let us now examine the text of John 10.22, the festival of Hanukkah, or of the Dedication.

The Feast of Dedication commemorates the purification and rededication of the Temple after its desecration by Antiochus Epiphanes in 164 BC. It celebrates the victory of the Maccabees and the restoration of Jewish worship.

In John 10.22, it is specified that Jesus was in the Temple, in Solomon's portico, during this festival. This setting is significant, because Hanukkah — show definition INF213 is a celebration of faithfulness to God and of the restoration of the sanctuary, which resonates directly with the message of Jesus.

The messianic identity of Jesus

During this festival, the Jews question the Messiah Jesus:

The Messiah Jesus answers them by affirming that his works testify to his identity (John 10.25), but that those who do not believe are not part of his sheep (John 10.26). This statement is crucial, because Hanukkah — show definition INF213 celebrates faithfulness to God in the face of oppression. The Messiah Jesus presents himself here as the true Messiah, the one who fulfills the divine promise and who offers eternal life to his sheep (John 10.28).

The declaration of his unity with the Father

Jesus goes even further by affirming:

This statement provokes a violent reaction: the Jews pick up stones to stone him, accusing him of blasphemy (John 10.31-33). This moment is particularly significant in the context of Hanukkah — show definition INF213, a festival that celebrates the consecration of the Temple. By affirming his unity with God, Jesus reinterprets the notion of sanctuary, indicating that the true divine presence does not dwell only in a building, but in himself.

The consecration and sending of the Messiah

Jesus answers the accusation by quoting:

This verse is fascinating because the Messiah Jesus answers the accusation of blasphemy by saying: “Is it not written in your law: ‘I said, you are gods’?”

He is referring here to Psalms 82.6, where God addresses human judges, called “gods” because of their role as representatives of divine justice. Jesus uses this passage to show that Scripture itself uses the term “gods” for men, so why would it be blasphemous for him to call himself the Son of God?

It is an argument of the “from the lesser to the greater” type: if human beings can be called “gods” in a functional sense, how much more legitimate is it for Jesus, sanctified and sent by the Father, to call himself the Son of God?

He explains that the one whom the Father consecrated and sent into the world cannot be accused of blasphemy (John 10.36). This notion of consecration is directly linked to Hanukkah — show definition INF213, which celebrates the sanctification of the Temple. The Messiah Jesus presents himself here as the true consecrated one, the one who brings light and truth.

Conclusion

The discourse of the Messiah Jesus reported in John 10.25-39 appears closely linked to the Feast of Dedication, dealing with the themes of faithfulness to God, consecration, and authentic divine presence. He affirms that the restored Temple is no longer limited to a physical structure but now refers to himself, in his capacity as Messiah sent by the Father, as Son of God.

We have just demonstrated that the Messiah Jesus relied on the original meaning of the festivals he attended in order to structure his discourses. This supports the hypothesis that John 5.1 does indeed refer to a Passover festival.