Calendrical variations in Second Temple Judaism : new by Stephane Saulnier

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 learn 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 publication eliminates the calendrical objection leveled on the Jaubertian idea. extra, the study brings new gentle on present debates approximately Qumran calendrical records and proposes the id of a formerly unknown calendrical polemic within the Astronomical publication of Enoch about the synchronization of the 364DY culture with the lunar cycle.

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212–13. Victorinus is believed to have died in 304 CE. J. , Tractatus de Fabrica Mundi (CSEL 49; Vienna, 1916), 4. 75 Jaubert, date de la cène, 90. C. Malan, The Book of Adam and Eve. A Book of the Early Eastern Church. (from the Ethiopic; London: Williams, 1882), 82–3. Cf. Jaubert, The Date of the Last Supper, 79, 161 notes 24 and 25. 77 Jaubert, date de la cène, 89–90. 73 74 36 chapter one of the fourth day of the week. The tradition could possibly have found its origins in this milieu.  The Evidence for a Thursday Evening Arrest Approaching the problem from another angle, Jaubert asks whether there ever existed a tradition which defended the position of a Thursday evening meal in early Christianity, and if yes, when did it arise in placing the Last Supper on Thursday evening?

Jaubert treats this work not as a Christian composition but as a Jewish source. See Jaubert, date de la cène, 46–7. 42 A few dates appear in 1 & 2 Kings, all falling on a Friday; in the Prophets, apart from Ezekiel already considered, two numerical dates appear in Zechariah; in the Writings, one date in Daniel and one date in Judith, all falling on liturgical days. Cf. Jaubert, date de la cène, 49–50. It is also suggested that the evidence of 1 Maccabees points to the influence of this calendar on the authors.

Mon. Tues. Day D is the only one free of travel. Jaubert deduced from this that it must have been the sabbath. If this is correct, day A is a Wednesday, and the year in Jubilees started always on Wednesday. From this, Jaubert was able to determine the days on which the festivals fell in this calendar: Passover festival of Weeks Day of Atonement festival of Tabernacles 15/I Wednesday 15/III Sunday 10/VII Friday 15/VII Wednesday Text of the Athár-Ul-Bákiya of Albîrûnî (London/Witefish, MT: Wm. H.

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