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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 identified - and identifies new - calendrical concerns within the literature of moment Temple Judaism. The examine helps the realization that every one recognized calendrical traditions functioned at the guiding principle that orthopraxis in historic Judaism intended shut interconnection among cultic and agricultural cycles. From this angle the e-book eliminates the calendrical objection leveled on the Jaubertian conception. extra, the examine 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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The investigation of Patristic writings confirmed to Jaubert the conclusions she had reached from the study of the ancient calendar. First, Wednesday was the sole possible day for the Passover meal. Second, the evidence from the earliest Christian tradition, which itself emanated from a Jewish-Christian perspective, pointed to the same results. As to the ­tradition of a Thursday evening meal, it appeared only late in the Cf. Chron. pas. G. 92, 80. (ed. Dindorf, I) 13–14. Cf. Jaubert, date de la cène, 96–7.

Jaubert, date de la cène, 13. 3 Jaubert, date de la cène, 14. Jaubert considers the question of the date of Jubilees in an appended index, date de la cène, 139041 139–141. C. VanderKam, The Book of Jubilees (GAP; Sheffield: Sheffield Academic Press, 2001), 21, suggests “it seems best to say, in view of all the evidence, that the author composed Jubilees in the period between 160–150 BCE. C. VanderKam, Textual and Historical Studies in the Book of Jubilees (HSM 14; Missoula, Montana: Scholars Press, 1977) for an extensive discussion of the dating of the Book of Jubilees.

On the subject of fasting, Didache states: Your fast must not take place at the same time as those of the hypocrites. 51 Jaubert noted that the early Christian liturgical practice showed an opposition to the days of the week observed by the hypocrites (=Pharisees) for their fasts. 52 Jaubert, date de la cène, 56. Cf. ” 51 Did. 8:1. The translation is from K. Niederwimmer, The Didache: A Commentary (Minneapolis: Fortress, 1998). 52 Cf. Did. 8:1; Didascalia; Canons of the Apostles; the 127 Canons of the Apostles, PG8 (Paris: Graffin-Nau) 685–86; Cf.

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