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 recognized - and identifies new - calendrical matters within the literature of moment Temple Judaism. The study helps the belief that each one recognized calendrical traditions functioned at the guideline that orthopraxis in historic Judaism intended shut interconnection among cultic and agricultural cycles. From this attitude the ebook gets rid of the calendrical objection leveled on the Jaubertian conception. extra, the examine brings new mild on present debates approximately Qumran calendrical files and proposes the id of a formerly unknown calendrical polemic within the Astronomical booklet of Enoch about the synchronization of the 364DY culture with the lunar cycle.
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Extra resources for Calendrical variations in Second Temple Judaism : new perspectives on the "Date of the Last Supper" debate
88 We have noted above an outline of the problem, and visited some of the main attempts at suggested reconciliation. 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.
Lourié, M. Petit, and A. Orlov, eds, L’Église des deux Alliances: Mémorial Annie jaubert (1912–1980) (OJC 1; Piscataway, NJ: Georgias Press, 2008) in memory of Annie Jaubert, with contributions by respected scholars such as VanderKam, Beckwith, Bauckham, is a tribute to the lasting impact Jaubert’s contributions had on the academic fields Jaubert researched. 16 introduction piece of evidence, and the Bar Kokhba letters, of the post 70 CE period. In each of the chapters the sources are assessed for their contribution to the present enquiry.
The official calendar was reckoned according to lunar observations, and counted 354 days. It divided up the year into twelve months of twenty nine or thirty days, mostly designated by their Babylonian names. 13 This calendar is not the one advocated by Jubilees. ”14 It is divided in four equal time lengths, or seasons, lasting thirteen weeks each, or ninety-one days ( Jub. 6:29). Each season starts with a day of remembrance ( Jub. 6:23), and the four seasons add up to 13 x 4 = 52 weeks, exactly 364 days.