Étienne Nodet, «On Jesus' Last Supper», Vol. 91 (2010) 348-369
In the Gospels, Jesus' last supper involves custom and legal issues: chronological discrepancies between the Synoptics and John, a mock trial before the Sanhedrin, two trials before Pilate (John), and so on. This study focuses on the calendar problem, a topic of utmost importance in ancient Judaism, and follows A. Jaubert's hypothesis, against J. Jeremias' now classical view: the Synoptics display a somewhat loose connection with the Jubilees sectarian calendar, while John's chronology seems to be historically more accurate.
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string of ad hoc arguments, but, on the other side, Jaubert’s
conclusions do indeed have some weaknesses. At least two
problems should be considered, which concern the Synoptics:
firstly, they clearly put the Last Supper on Thursday evening,
which does not match the Passover day of the solar calendar;
secondly, the bread and wine of the Eucharistic institution do not
match the major elements of a traditional Passover. As a starting
point, it is useful to assess the date of Jesus’ death, for recent
research has provided some new clues.
II. Was Jesus Crucified on Friday, 14 Nisan, 33 CE (April 3rd) ?
In the official festival calendar of Judea, in use at the
Jerusalem temple, Passover time was specified clearly: the
slaughtering of the lambs was done between 3 and 5 p.m. on
Nisan 14th (the first month) and the Passover meal began after
sunset that evening. That calendar is lunar and Babylonian. It
depends on the new moons and it had been calculated for many
centuries. However, the Jewish custom was to declare a new month
if the faintly glowing lunar crescent could be detected immediately
after sunset at the end of the 29th of the current month; otherwise
the new month was declared one day later. In other words, it was
known that the lunar revolution lasts ca. 29.5 days, so that the
legal lunar month has 29 or 30 days; if for some reason the new
moon could not be seen on the 29th for two consecutive months,
they were said to be “full†(i.e. of 30 days) and the following one
was declared “hollow†(i.e. of 29 days only), even without any
observation. Briefly stated, astronomy can accurately calculate the
times of the new moons, and thus the date of Passover, at least in
theory, but there is still a possible inaccuracy of one day, because
of the uncertainty of detecting the new moon. But this uncertainty
can be reduced by considering the conditions of visibility in
Jerusalem and the orbital perturbations of the earth and moon.
During Pilate’s tenure (26-36 CE), the useful results for the
date of Passover (Nisan 14th) are as follows:
– in 27, Thursday April 10th (or the following day if the sky
was clouded);
– in 30, Friday April 7th (or highly improbably the preceding
day) ;