I'm convinced our Lord was one step ahead of the devil at all times. I believe our Lord could easily detected Satan's presence however the disciples appear a bit oblivious to the ramifications.
The verse of John 13:2 says; "And supper being ended, the devil having now put into the heart of Judas Iscariot, Simons son,to betray him."
Thus being a time immediately after the common supper 'before the feast'.
The verse of Luke 22:3 says; "Then entered Satan into Judas..."
This is clearly before the dinner (Nisan 15th) that is mentioned later in Luke 22:15.
'I have desired to eat this Passover with you'.
The garden scene at St. John 18:1 is in the night of Nisan 15th after the Seder the same date for St. John 18:28 by the judgement hall in the morning and the Chagigah sacrifice in the evening.
Our Lord did talk about betrayal and did deal with Judas and the disciples on two (14th & 15th) different nights. They go to the garden only on the night of Nisan 15th where our Lord was arrested and incarcerated.
The chronological details in the Gospel of John appears sparse in some places.I had heard that the Gospels were recalled and written some 30 to 60 years after the actual events. The author of St. John was reported to have been 90 years old when he recalled upon his memory!
- Best Regards
"If you look at the link you'll notice that in each case where the word Sabbatwn is used it designates either an Annual Sabbath (one of God's seven) or it designates one of the seven Special Sabbaths between Passover and Pentecost.' [END QUOTE]
Now Matthew 28:1 In Young’s literal translation reads; “And on the eve of Sabbaths, at the dawn, towards the first of Sabbaths came Mary the Magdalene and the other Mary to see the sepulcher.”
Here reads the Concordant Version for Matthew 28:1; “Now it is the evening of the sabbaths. At the lighting up into one of the sabbaths came Mary Magdalene and the other Mary to behold the sepulcher.”
In regards to Matthew 28:1 we cannot deny that the Greek words σαββάτων' as Sabbatwn for Sabbaths being plural in meaning show up twice in the same sentence. Most Greek scholars agree that σαββάτων does not mean week. If they did we would have seen translations for Matthew 28:1 that could have appeared as;
After the week …on the week Mary… etc.
For the most part we got ‘After the Sabbath being singular in meaning which is totally incorrect according to Greek Syntax rules where any Koine word ending in ‘ων’ must be plural with no exceptions.
Matthew 28:1 has always been a challenge for interpreters to translate effectively. I can easily go on line and check out 20 various translations and they will all read differently. Has anyone ever seen the resurrection verses of a ‘Hexapla’ comparing the 6 parallel oldest English versions side by side? Has anyone ever looked at the resurrection verses in the original Miles Coverdale bible? Again it is interesting to see the variations of translations for Matthew 28:1
The common thing I have noticed is that Translators for the resurrection verses could not think out side of the box regarding the ‘week’ when they knew that σαββάτων meant Sabbaths.
They interpret their findings based on their hypothesis narrowing it down to one civil calendar week excluding the much bigger picture.
I am convinced that the Gospel authors had not intended to mention the civil calendar week in any way whatsoever regarding the resurrection verses based on their original accounts. They gave their Gospel accounts (30 – 60 years after the events) looking back generally speaking on the bigger picture that overall covered the Passover and Pentecost events as they would have played out within the Jewish sacred calendar.
It was only after the reforms of Constantine (in my opinion) that scripture was re-invented to fit the pagan practices of 'Sunday'(Apollo) first day of the week observances. The Christian practices and observances after that included some re-wordings of scripture which took on new definitions in meaning. Thus being what we have today.
Some Historians and Religious Commentators go as far as saying that they interpret many fourth century church practices as a historical acts of church apostasy.
May God Bless