All four Gospels agree that Jesus was crucified on a Friday during Passover week. They appear to disagree about the precise Jewish day — whether that Friday was Nisan 14, the day the Passover lambs were slaughtered, or Nisan 15, the day following the Passover meal. This apparent contradiction has been raised by Muslim apologists, secular skeptics, and even some biblical scholars. This article demonstrates, through philological analysis of the Greek, the Jewish calendrical background, the crucial distinction between household and public Passover sacrifices, and the unanimous liturgical tradition of the Catholic and Orthodox churches, that no real contradiction exists — and that the four Gospels, read carefully in their historical and theological context, present a coherent, unified, and historically reliable account of the Passion of Jesus Christ.
The Hebrew Bible reserves the title *Savior* exclusively for YHWH — the one God who declares, "besides Me there is no savior." When the inspired authors of the New Testament apply the compound Greek title *Theos Sōtēr* — God and Savior — to Jesus Christ, they are making not a devotional flourish but a precise theological claim: the man from Nazareth, crucified and risen, is the God of Israel incarnate. This article examines that claim through the lens of the Old Testament background, New Testament grammar, first-century linguistic milieu, and the unanimous testimony of the Catholic and Orthodox traditions.
The inspired Scriptures do not present Jesus Christ merely as a Davidic monarch, a plenipotentiary of God, or an exalted creature. They present him as God Almighty incarnate — the eternal King who was, is, and is to come. This article examines the Hebrew and Greek evidence from the Old and New Testaments, traces the patristic reception of these texts, and demonstrates that the eternal reign of YHWH and the eternal reign of Christ are one and the same reign, because Christ is one and the same God.
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