The above facts do not solve all the problems of Holy Week, but they clear up several

which occur in the orthodox view.

There is another interesting point. In the New Testament passages which record the

taking of the body from the cross and wrapping it in linen cloth, the word sindon is used

which was one piece of linen (Matt. 27: 59; Mark 15: 46; Luke 23: 53; and

compare Mark 14: 51, 52). But in the passages which describe the embalming, the word

othonion is used, which means a linen bandage, and in each occurrence it is plural, linen

cloths (othonia) and is associated with the spices (Luke 24: 12; John 19: 40; 20: 5-7).

The Lord's head was bandaged separately, consequently at the resurrection the risen Lord

passed through the bandages leaving them in their separate places. It was this that struck

the Apostle John when he first came into the tomb and convince him of the resurrection

(John 20: 6-9).

The tradition of Good Friday as the crucifixion day has provided much capital for

infidel arguments and many apparent contradictions which undermine confidence in the

truth of the Word of God. We can be thankful to be released from this tradition. Of

course the day of the Lord's death in no way affects its virtue. What matters first and last

is that He died for us who are believers and this is the solid and unalterable ground of our

salvation and certain hope.

We must be careful not to confuse the Paschal Supper with the festival that followed it

as is so often done. The Supper was a memorial of the redemption of the firstborn of

Israel on the night before the Exodus; the Feast of the next day was the anniversary of

their actual deliverance from the bandage of Egypt. The Supper was not part of the Feast,

but was the basis on which the Feast was founded. The word "Passover" became a

popular designation of this period of time which includes the preparation day (the term

used for the day before the Sabbath or the Passover Feast), the Feast itself and

Unleavened Bread that followed it.  Mark 14: 12 records, "And on the first day of

unleavened bread, when they sacrificed (killed) the passover . . .". Luke 22: 7 confirms

this and so does Josephus (Ant. 14:2,1 and 17:9,3), "the feast of unleavened bread which

we call the Passover".

Passover and Unleavened Bread, although two separate feasts, were traced as one.

Unleavened Bread followed immediately after Passover. The disciples came to the Lord

and asked Him where they should prepare the Passover (Matt. 26: 17). Christ's answer

was to direct them to a certain man, who, according to Mark 14: 13 and Luke 22: 10

was carrying a pitcher of water, and to tell him that He wished to celebrate Passover with

His disciples at the man's house (Matt. 26: 18, 19).

While they were reclining and eating the meal, the Lord Jesus made a statement that

must have been like a bolt from the blue: