The reason you are in error is because that calendar system does not use the correct scriptural calendar. That calendar uses a Rabbinical fixed dating system (Hillel II), which is in error. Evidence here -
"... This was in the fifteenth year of Tiberius Casar---not of his sole reign, but of his administration, reckoned from the time when he was associated with his uncle Augustus in the government. The following remarks on the subject are from Horne:---’We learn from the Roman historians that the reign of Tiberius had two commencements: the first, when he was admitted to a place in the empire, (but without the title of Emperor,) in August, of the year 764, from the foundation of the city of Rome, three years before the death of Augustus; and the second, when he began to reign alone after that Emperor’s decease. It is from the first of these commencements that the fifteenth year, mentioned by St. Luke, is to be computed, who, as Tiberius did not assume the imperial title during the life of Augustus, makes use of a word which properly marks the nature of the power exercised by Tiberius, namely, “In the fifteenth year tés hégemonias [i.e. of the administration] of Tiberius Casar,”’ etc. Intro. B. I. p. 564.
Augustus died August 19th A. D. 14. And as Tiberius was united with him three years before, his administration must have commenced in August A. D. 11. From that point fourteen full years extend to August A. D. 25, when, of course, his fifteenth year began, which, reaching to
August A. D. 26, would necessarily embrace that point of time at which John began his ministry. We come, then, to this result, that
the ministry of John the Baptist began in the early part of A. D. 26.
Our Lord, being about six months younger that John, was thirty years of age in the autumn or in December following. About that time he was baptized; see Luke 3:21-23. After his baptism he attended a passover feast at Jerusalem; see John 2:3, 23. This was in the Spring, and, as it was the first spring after
his baptism, must certainly have been in A. D. 27. After this he came into the land of Judea with his disciples, where he tarried and baptized. At the same time John was baptizing in Enon, not being yet cast into prison; see John 3:22-24. We may, therefore, rest assured that as late as the summer or autumn of A. D. 27, John’s imprisonment had not taken place.
But Jesus did not commence the confirming of the covenant, by his public preaching and his public miracles, until after the imprisonment of John. Matthew 4:12, 17, ‘Now, when Jesus had heard that John was cast into prison, he departed into Galilee. From that time Jesus began to preach, and to say, Repent: for the Kingdom of heaven is at hand.’ Mark 1:14, 15 ‘Now, after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, The time is fulfilled, and the kingdom of God is at hand; repent ye, and the believe the gospel.’ Acts 10:37, ‘That word I say, ye know, which was published throughout all Judea, and began from Galilee, after the baptism which John preached.’ Thus Matthew, Mark, and Peter, all testify that the public proclamation of the gospel by our Lord, began soon after the imprisonment of John. As that must have occurred in the summer or autumn of A. D. 27, the public preaching of
Christ, accompanied by the confirmatory. Proofs of miracles publicly wrought, by which
he was fully manifested to Israel and proved to be the true Messiah, did not commence till the autumn of A. D. 27. And that, it is very evident, must have been the true date.
But will this harmonize with the date B. C. 457? Let us see. From one point to the other there must be 69 weeks, i.e. 483 years. Suppose, then, the period to have embraced the whole of B. C. 457, there would then be needed 26 full years to make it complete. It would then extend from the first day of B. C. 457 to the first day of A. D. 27. But, as we have clearly proved, the period began on the 10th day of the 7th month. A part of B. C. 457 is not, therefore, to be included in the reckoning, and this deficiency must be made up by the addition of a part of A. D. 27. We see, then, that these two dates agree, and the 69 weeks which commenced in the 7th month B. C. 457, terminated in the 7th month A. D. 27. Then Jesus began to ‘confirm the covenant,’ and on the 10th day of the first month of A. D. 31, he caused the sacrifice and oblation to cease, and four days after that the nailed the hand writing of ordinances to his cross.
The argument of Ferguson, that the death of our Lord must have occurred in A. D. 33, is not valid. It is based upon the assumption that the Rabbinical Jews are correct in their mode of reckoning the year. Were that true, the argument would be perfect and irrefutable. The crucifixion was evidently on Friday, the day before the Sabbath. See John 19:31; Mark 15:42. It was also on the day of the Passover; John 18:28. Now, admitting the Rabbinical Jews to be correct, we find by astronomical calculation, that the Passover full moon occurred on Friday, in the year 33, and not for several years before or after. But
the Caraite Jews accuse the others of corrupting the Law in this matter, in other words, of adopting the customs of the heathen in their mode of reckoning time. And on examination we find the charge to be just.
The Law imperatively required the presentation of the first-fruits’ sheaf, or handful, as a wave-offering, on the 16th day of the first month. But if the year be commenced, according to the Rabbinical Jews, with the new moon in March, it would be impossible to obey this requisition of the Law. For the grain would not be ripe in the first month.
The Caraites, who adhere rigidly to the Law, usually commence the year one moon later than do the others; the one class regulating their year by the vernal equinox, after the manner of the Romans,—the other by the ripening of the barely harvest, according to the requirements of the Mosaic Law.
The Caraite computation is consequently correct; and the argument of Ferguson, based upon the Rabbinical reckoning, falls to the ground. The death of our Lord was not, therefore, in A. D. 33.
But let us see if it was not
in A. D. 31.
In the first place let us understand and remember, that the passover was always either on the day in which the moon came to the full, or the day following. This would depend upon the point of commencement of the month. The Jews began their months with the first visible appearance of the new moon. When its change took place early in the morning it would be visible the same evening, and the first day of the month, would be the day following. And as there are between fourteen and fifteen days from the change of the moon to the full, and the passover was always the fourteenth day of the month, it would, in this case, occur on the very day of the full moon. But when the moon changed at a later hour in the day, it could not be visible the same evening. In that case the first day of the month would be the second day after the moon’s change, and, consequently, the fourteenth day of the month would be the day following the full.
We find upon examination that this must have been the case with the Caraite first month, A. D. 31.
We find also, that in A. D. 33 the full moon was on the 3rd day of April. From one full moon to another are about 29 1/2 days.
The Caraite passover in that year would be on the 3rd day of May. As the lunar months fall behind the solar 11 days every year, so, in reckoning backward from A. D. 33 to A. D. 31, there must be an addition of 11 days to each year, making, for the two years 22 days. We see, then, that as in A. D. 33 the full moon was on the 3rd of May, it must have occurred on the 25th of May in A. D. 31. The true passover day must therefore have been either the 25th or 26th of May in that year.
Again, in the Appendix Townsend’s arrangement of the New Testament will be found a very accurate table, exhibiting the time of the occurrence of the passover (according to the Rabbinical Jews,) during our Saviour’s life. In that table it is placed for A. D. 31, Tuesday, April 25th. Assuming this as undoubtedly correct, we shall find that 29 1/2 days, which make a lunar month, extend to Thursday, May 25th. And as there is a small excess over 29 1/2 days in a lunar month, and also over 11 days to a year in the precession of the moon’s changes, it came to the full in the latter part of the day. Consequently the passover was on the day following, which was Friday. We come, then, to this conclusion, that our Lord was crucified, on Friday, May 26th, A. D. 31. S. (To be continued.) ...” [The Jubilee Standard Volume 1; May 29, 1845; Volume 1, New York City, Thursday, Number 12., [section] Prophetic Chronology Continued – Samuel Sheffield Snow] -
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