By Stephane Saulnier
Ranging from the seminal paintings of the French pupil Annie Jaubert at the date of the final Supper, the current paintings revisits recognized - and identifies new - calendrical concerns within the literature of moment Temple Judaism. The learn helps the realization that each one identified calendrical traditions functioned at the guiding principle that orthopraxis in old Judaism intended shut interconnection among cultic and agricultural cycles. From this attitude the e-book eliminates the calendrical objection leveled on the Jaubertian thought. additional, the study brings new gentle 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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Additional info for Calendrical Variations in Second Temple Judaism: New Perspectives on the `Date of the Last Supper’ Debate
Segal, The Hebrew Passover from Earliest Times to AD 70 (London Oriental Series 12; Oxford: Oxford University Press, 1963), 244–5. 59 Although Hoehner sees this as a real possibility due to the fact that the Sadducees often had to bow to the wishes of the Pharisees, as indicated by Josephus Ant. 4 (17); Babylonian Talmud b. Yoma 19b. Cf. Hoehner, “Chronological Aspects,” 262. 60 As noted by Marshall, Last Supper and Lord’s Supper, 73. 61 Cf. Jeremias, Eucharistic Words; Beckwith, “The Day in Biblical Thought,” 225, only detects implicit evidence for a sunrise to sunrise reckoning.
Jaubert acknowledges that, just like the official calendar, this solar calendar falls short of the true solar year by 1 and 1/4 days each year. This discrepancy, negligible the first few years of use of the calendar, would become significant enough after a while to suggest that eventually, without intercalation, the Jubilees calendar would not be practicable, as the New Year would come early by 1 and 1/4 day each year, eventually setting the whole calendar out of line with the seasons. This clearly is not in keeping with Jubilees’ claim that Enoch was the first of mankind who were born on the earth who learned (the art of) writing, instruction, and wisdom and who wrote down in a book the signs of the sky in accord with the fixed pattern of their months so that mankind would know the seasons of the years according to the fixed patterns of each of their months.
The reconstruction of what Jaubert coined “the ancient priestly calendar,” her consideration of the Tuesday evening Last Supper tradition, and her proposed reconciliation of the Gospel accounts will be sketched out. In a second part the critics’ appraisal of the theory is presented, drawing out the main arguments that have been offered in support of and against it. At the outset, the question of calendrical knowledge of first century Judaea is identified as the main objection advanced against the Jaubertian theory.