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Καὶ ἐποίησαν οἱ μαθηταὶ ὡς συνέταξεν αὐτοῖς ὁ Ἰησοῦς, καὶ ἡτοίμασαν τὸ Πάσχα.
RBT Greek Interlinear:
Strongs 2532  [list]
Λογεῖον
Perseus
kai
καὶ
and
Conj
Strongs 4160  [list]
Λογεῖον
Perseus
epoiēsan
ἐποίησαν
they did
V-AIA-3P
Strongs 3588  [list]
Λογεῖον
Perseus
hoi
οἱ
the
Art-NMP
Strongs 3101  [list]
Λογεῖον
Perseus
mathētai
μαθηταὶ
Learners
N-NMP
Strongs 5613  [list]
Λογεῖον
Perseus
hōs
ὡς
as
Adv
Strongs 4929  [list]
Λογεῖον
Perseus
synetaxen
συνέταξεν
directed
V-AIA-3S
Strongs 846  [list]
Λογεῖον
Perseus
autois
αὐτοῖς
to themselves
PPro-DM3P
Strongs 3588  [list]
Λογεῖον
Perseus
ho

the
Art-NMS
Strongs 2424  [list]
Λογεῖον
Perseus
Iēsous
Ἰησοῦς
Salvation
N-NMS
Strongs 2532  [list]
Λογεῖον
Perseus
kai
καὶ
and
Conj
Strongs 2090  [list]
Λογεῖον
Perseus
hētoimasan
ἡτοίμασαν
prepared
V-AIA-3P
Strongs 3588  [list]
Λογεῖον
Perseus
to
τὸ
the
Art-ANS
Strongs 3957  [list]
Λογεῖον
Perseus
pascha
πάσχα
Passover
N-ANS
RBT Translation:
And the Learners made just as the Salvation arranged together to themselves and prepared the Pass Over.49c
Julia Smith Literal 1876 Translation:
And the disciples did as Jesus commanded them: and they prepared the passover.
LITV Translation:
And the disciples did as Jesus ordered them, and prepared the Passover.

Footnotes

49c
Mat 26:19

The Passover

I am making the Passover = the Learners of Myself are making the Passover = I am making along with the Learners of Myself the Passover

In these sayings, temporal language is attempting to describe a non-temporal transition. The agents (Learners) are aligning with a still-point (“Unleavened”), where nothing expands, gets stretched out, empties out, or decays. What looks like a scheduled festival becomes a state-change, the “Pass Over Feast of Knowledge,” a transition from one mode of being to another.

Backtracking from the traditional interpretation of a "betrayal" we find that the word παραδίδωμι primarily means give, grant, hand over to another, transmit. In classical and Hellenistic Greek, παραδίδωμι does not carry the modern, moralized sense of “betray” that English imposes. The notion of treachery or disloyalty is entirely contextual, appearing only when what is “handed over” is something one is expected to protect (a city, a person, a secret).

In most usages—teaching a child, delivering letters, transmitting knowledge, granting permission—the verb is neutral or even positive. The modern English “betray” is thus a misleading simplification; it conflates delivery or surrender with moral fault, which is not intrinsic to the Greek (see LSJ, Bailly, Pape, Slater Pindar, Abbott-Smith NT)

Handing yourself over...to yourself.

The teacher (which is the eternal self) is signaling that a phase-window of alignment (“opportune time”) is approaching—not a moment on a clock, but a convergence in relational structure. One learner’s configuration will redirect the outward state inward (“hand over”), causing the human-derived configuration (“son of the human”) to "invert" out of the temporal lattice (an outer darkness in separation). It is in this "outer darkness" of temporality that he is stretched out thinner and thinner by the moment as the "measuring rod" of chronos time only damns him and beats him silly until there is nothing left. This is because he is being measured against a timeless inner man, the Anointed One, never to measure up even for a moment. He goes through endless cycles of moral boom and bust like a broken record. The endless friction heats him up and scorches him (and those around him). The vain attempts at moral "christ-like living" pound him thin until he is utterly flat. Where the "timeless eternal aonic man" suffered at the hand of his "temporal chronos outer man" due to separation (afflicting the Christ by trying to be christ-like), they are now made whole into a complete man, the outer self aligned with the inner "little man of the eye." 

The narrative, read in this mode, is not a sequence of events but a description of how a chronos-bound system interacts with a non-sequential one when a transition of states is about to occur.

1. פָּסַח (pasach) — the verb

Root meaning: to step lightly, to limp, to skip, to hop, to move in a non-linear gait.
Cognates in Semitic show the same semantic pole: irregular motion, skipping across, stepping past.

In other words, פָּסַח denotes discontinuous locomotion.
Not a steady walk → but a broken, hopping motion that jumps over intervals.
This fits well with the idea of non-sequential transition.

2. פֶּסַח (pesach) — the noun

The noun does not mean “a hopping.” It is a nominalization that underwent semantic specialization:

  • pretermission
  • passing over
  • omission of striking
  • skipping a target

In philological terms, פֶּסַח denotes a chosen non-action, an intentional omission, a withheld blow, or a selective bypass.

Thus the semantic field is:

to hop → to skip → to bypass → to pretermit.

3. Aonic relevance: “pretermission” = non-linear crossing of a boundary

When taken outside chronological sequencing:

  • פָּסַח = the manner of transition → non-linear, hopping, skipping over intervals.

  • פֶּסַח = the effect of that transition → a boundary is crossed without engaging the sequence between the two sides.

In aonic terms:

פֶּסַח denotes a transition that occurs without traversal of the intermediate states of chronos.

It is a pretermission of temporal sequence.

In other words:

The hop (פָּסַח) explains the mechanism.
The pretermission (פֶּסַח) explains the outcome.

The system “skips over” the temporal wall rather than climbing it step by step.