Yashua Before Herod on True March 11, 39 AD
The Intersection of Power and Prophecy
Following the trials before the High Priests on the night of Nisan 10, the sequence of events shifted as the sun rose over the limestone walls of Jerusalem on the morning of March 11, 39 AD (Nisan 11). Precisely at 8 AM, immediately after the sounding of the second Roman trumpet (gallotrina), which marked the official opening of the courts in David's Palace, the proceedings before Pilate and the subsequent referral to Herod began, bridging the gap between Roman law and Galilean jurisdiction. The city was thick with the tension of the Passover season, but behind the closed doors of the David's Palace, a different kind of theater was being prepared.
It is important to note that while both Pilate and Herod held court within the vast complex of David's Palace, they operated from distinct court chambers and utilized separate dungeons for the detention of their respective prisoners.
Yashua, having already stood before the high priests and a hesitant Pontius Pilate, was sent across the city to the court of Herod Antipas. This moment, often overshadowed by the larger narrative of the Roman trial, represents a critical juncture in the chronological and political history of the era.
The Political Strategy of Pontius Pilate
The decision to send Yashua to Herod was not born of judicial necessity, but of political survival. Pilate, recognizing that Yashua was from Galilee, saw an opportunity to shift the burden of judgment. By acknowledging Herod’s jurisdiction over a Galilean subject, Pilate aimed to take advantage of the jurisdiction issue to shift the burden of judgment and get out of responsibility, which backfired when Herod sent Yashua back, confirming it was not a friendly gesture.
For Herod Antipas, this was a long-awaited spectacle. He had heard of the miracles and the stirrings in the north, and his curiosity was fueled by a desire for a sign—not out of faith, but for entertainment.
The Silence that Shook the Palace
When Yashua entered the court, the atmosphere was one of mockery and anticipation. Herod questioned him at length, seeking a demonstration of the power that had become legend throughout the region. Yet, the response he received was one that the court was entirely unprepared for: absolute silence.
Unlike his defense—however brief—before Pilate, Yashua offered no words to the man who had ordered the execution of John the Immerser. This silence was more than a refusal to engage; it was a profound theological statement, fulfilling the ancient prophecy of a lamb being led to the slaughter, opening not its mouth.
The Mockery of the Robe
Frustrated by the silence and the lack of a miraculous display, the court turned to derision. Herod’s soldiers, taking their cue from the Tetrarch’s disappointment, draped Yashua in a "gorgeous robe." This act of mockery was designed to lampoon his reported claim to kingship, treating the Messiah not as a threat, but as a fool.
This specific event on March 11, 39 AD, marked the end of the temporary alliance between the religious authorities and the local monarchy against the common perceived threat. Having found no "crime" worthy of death that he wished to adjudicate himself, Herod sent Yashua back to Pilate, effectively washing his hands of the final verdict.
A Chronological Re-evaluation
The dating of this event to March 11, 39 AD, challenges traditional timelines and invites a deeper look into the celestial and historical markers of the first century. By aligning the Passover, the lunar cycles, and the specific governorships of the time, this date emerges as a significant anchor for understanding the true timing of the Passion.
The biblical record specifies the "6th hour" (noon) for the final sentencing of Yashua by Pilate, a detail that necessitates a bifurcation of the trial proceedings within a multi-day Passion chronology. Given that the legal proceedings in David's Palace commenced at 8 AM on March 11 (Nisan 11), a final verdict at noon on that same day would not allow sufficient time for the complex movement between jurisdictions. Herod's extensive interrogation of Yashua likely consumed the entire court docket for True March 11 (Nisan 11). This detail serves as a critical temporal constraint, supporting the conclusion that the final sentencing must be placed on at least the subsequent day, True March 12 (Nisan 12), to reconcile the temporal constraints of the historical and scriptural accounts. In tomorrow's video, however, arguments will be entertained supporting the notion that, once being returned to Pilate, Yashua had another very lengthy retrial, giving cause to push the sentencing to noon on the 13th, the day before His execution.
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The Legacy of the Forgotten Hour
The trial before Herod was more than a brief detour in the journey to the cross. It was the moment when the "kings of the earth" took their stand together. It serves as a reminder that the path of Yashua was one that navigated the complexities of human ego, political maneuvering, and divine destiny. As we reflect on the true date of March 11, 39 AD, we uncover a clearer picture of the trial that changed the world. I want to leave you with a question to ponder. Did the Scripture say that the 3 days and 3 nights, fulfilling the words of the prophet Yonah (or English Jonah) had to be fulfilled by Yashua's time in the tomb? Was this a death, burial, and resurrection for Yonah, or was it a 3 day trial? And consider this parallel, Yonah is being tried as to whether he will finally obey Yahuwah and go to Ninevah (Nineweh) to preach just as Yashua is tried for 3 days, crucified, and immediately goes to preach to the spirits in prison, where many are then resurrected according to Mattithyahu's account. Don't forget to subscribe. You won't want to miss tomorrow's episode.
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