No one scripture should ever be used to try and promote a theory. Thursday was in all probability NOT the day of the crucifixion, as it does not fulfill the three days and three nights. The day DOES NOT start in the evening as the Babylonians and sons of darkness propose (Jews). It begins in the morning (hence the times of the crucifixion was at the third hour (9 AM and the death at the ninth hour (3 PM).
Christ did not celebrate an "early" Passover as many propose. In Fact, he celebrated the correct Passover on the Correct Day! God does not change, and He doesn't Change the date of His Passover! Man changes God's Laws and calendar, and hence the Jews of the time followed the wrong Calendar! Any search of history shows this.
The Essene Passover was always on a Tuesday Night! That being said alone does not suffice, but it shows different calendars were followed by the Essene community, The Pharissees, and Saduccees were all on different calendars. http://www.bibarch.com/concepts/calendrics/essene_calendar.htm
Now there is only one date between AD 26 and AD 36 (when Pilate ruled Judah) when a Passover fell on a Thursday, and The Essene fell on a Tuesday, and God's perfect Passover fell on a Tuesday as well. That was AD 30. In that year The 14th of the Jewish Nissan fell on Thursday, the 13th (Weds) but in the perfect calendar of God, it fell on a Tuesday (April 2 is the date of the perfect date of Passover.) God is the ultimate mathematician: His calendar is perfect, as everything He creates is in perfection.
Reading the Bible as a whole, one can conclude the real date (in our calendar) of the Passover of Christ was Tuesday April 2, 30 AD (It also was an Essene Passover).
Again From: http://www.bibarch.com/concepts/calendrics/essene_calendar.htm
One of the elements leading to Jaubert's research dealt with the dating of the Last Supper and the day of the Crucifixion. She writes:
The date of the Last Supper is linked with the problem of the day of Jesus' death, a question which has occupied exegetes since the end of the second century. In the present work a new solution is proposed, based on an ancient Jewish calendar, recently discovered, and on an Eastern patristic tradition which has all at once been illuminated by the new calendar. (Jaubert 1965:9.)
Benedictine scholar and archaeologist Bargil Pixner, who lived on Mt. Sion in the Dormition Abby, agreed holding that Jesus' Last Supper occurred on a Tuesday night but adding that it took place in the guesthouse of the Essene community on Mt. Zion in Jerusalem. "To my mind" writes Pixner "this took place in the Essene guesthouse on Mount Zion on the Tuesday night" (Pixner 1992:64; see also Pixner 1976, 1990, 1997).
Richard Mackowski, concurring, held that this "must have been a very simple dining hall in keeping with the simple life of the Essenes" (Mackowski 1980:141). In his thinking, the "site, therefore, must be secure, for it has been the only candidate for the Cenacle (Coenaculum or dining hall) from primitive Christianity until today" (Mackowski 1980:145).
Mackowski concluded, from his topographical study of the site of the Upper Room, that the Last Supper did indeed take place in the Essene dining hall on Mt. Sion from where Jesus and his followers "walked down from the Upper City’s Essene quarter, using the steps still visible beside the Chapel of Peter-in-Gallicantu on the eastern slope of Mt. Zion (Mackowski 1980:164). Moreover, he stated that:
According to Pixner, who recently has reexamined the area thoroughly, the steps leading up from the Church of St. Peter-in-Gallicantu, on the eastern slope of Mt. Zion, led up towards a point identified as the most likely spot for a doorway or a vestibule of an ancient house. This door would have opened towards a platform leading to a house whose level would correspond to a second story upper room. (Mackowski 1980:145.)
Mackowski, independently of Bargil Pixner’s study of the area (Pixner 1976), concluded that the material evidence on Mt. Zion, in the light of textual analysis, was not only the mahaneh (the camp) of the Essenes during the time of Jesus but also the birthplace of this sect in Jerusalem (Mackowski 1980:63).
While Jaubert and Pixner saw the Last Supper, a Passover ceremony, on a Tuesday night they held that the Crucifixion occurred the following Friday. This would not only accommodate the Sunday resurrection tradition but would allow three days for the incarceration and trial of Jesus of Nazareth. There are major problems with that theory and a remarkable solution to the Passion Week chronology (see The Last Seder: Unscrambling Its Baffling Chronology).