By Stephane Saulnier

Ranging from the seminal paintings of the French student Annie Jaubert at the date of the final Supper, the current paintings revisits identified - and identifies new - calendrical matters within the literature of moment Temple Judaism. The learn helps the realization that each one identified calendrical traditions functioned at the guideline that orthopraxis in historical Judaism intended shut interconnection among cultic and agricultural cycles. From this angle the e-book gets rid of the calendrical objection leveled on the Jaubertian idea. additional, the examine brings new mild on present debates approximately Qumran calendrical records and proposes the identity of a formerly unknown calendrical polemic within the Astronomical booklet of Enoch in regards to the synchronization of the 364DY culture with the lunar cycle.

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35 36 28 chapter one the second century BCE, a common calendar in Judaism which started the year on a Wednesday.  History of the 364-day Calendar As to the history of this calendar, Jaubert made some tentative suggestions. ”43 This development took place initially under Babylonian influence in the 5th and 4th centuries BCE. In the 3rd century BCE, the process of Hellenization of Palestine continued a process of erosion, whereby the ancient calendar was being brought into line with that of the ruling power.

W. Hoehner, “Chronological Aspects of the Life of Christ,” BSac 131 (1974): 241–64; Hoehner, Life of Christ, 65–71. 56 Cf. S. Zeitlin, “The Beginning of the Jewish Day During the Second Commonwealth,” JQR 36 (1945–46b): 403–14, argues for a transition at the time of the exile from a morning to morning to an evening to evening reckoning of the day. Hoehner contests the validity of this argument on the basis of Exod 12:18 (Unleavened Bread), Lev 23:32 (Day of Atonement), the weekly sabbath (cf. note 1), the order in which evening and morning are listed in Deut 1:33; 28:66; 1 Sam 25:16; 1 Kings 8:29; Esth 4:16; Mark 4:27; 5:5; Luke 2:37.

Jaubert believed that the Gospel accounts did not contradict one another. She suggested, rather, that the Didascalia’s three-day chronology reconciled the discrepancies between the Synoptic Gospels and the Gospel of John. Thus, Jesus celebrated Passover with his disciples on Tuesday evening, the start of Passover in the Old Priestly calendar. He was arrested during the night from Tuesday to Wednesday, and was crucified on Friday, Nisan 14 of the official calendar. The Passover of the Old Priestly calendar and that of the official calendar fell three days apart that year, a possibility if one considers the existence of a mitigated calendar among Jewish circles which gave rise to Christianity.

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