362 ÉTIENNE NODET tradition lies behind them. A. Jaubert is right, but her discovery was not at all obvious. In fact, one may wonder whether this “Biblical” calendar ever was in use, because of the lack of any adjustment device: the texts cited (Creation, Passover) focus only on the first year. V. Annie Jaubert’s Breakthrough: The Date of the Last Supper The second part of Jaubert’s study deals with ancient Christian liturgy. With respect to the special days, the Didakhe prescribes a fast on Wednesdays and Fridays 33 (Did 8 :1) and the congregation convenes on Sundays (Acts 20,7; Did. 14 :1; Justin, Apology 1.67.7), the Lord’s day (Rev 1,10). Early traditions concur on the three important days of the old Jubilees calendar. Pentecost falls on a Sunday, but its dating depends on Easter, which falls on the Sunday that follows the first full moon after the vernal equinox. So it seems that both calendars are mixed up, but the older one did not disappear. This suggests that Jesus and/or the early Christians had some connections with groups using the Jubilee calendar and so Jesus would have celebrated his last Passover on a Tuesday evening. The discrepancy between the two Passover dates is, to some extent, reflected in the anointing at Bethany: according to Matt 26,2 and Mark 14,1 it occurred two days before Passover, but in John 12,1 it was six days before. Other traditions provide additional clues. The Didascalia Apostolorum is a Syriac work written around 200 CE, in a Jewish Christian milieu quite removed from the Greek NT, especially from Paul. The text has been poorly transmitted, but it witnesses some n a r r a t i v e s and customs independently from the Gospels. Concerning the days of fasting, it states that Jesus was arrested on a Wednesday (Didascalia 21.14.5-18 ; 17.7-8; 19.2). One of these passages is blurred by a tradition of fasting on Monday and strives to explain that the Passover had been brought forward by the Jewish authorities that year, out of fear of the crowd. The fast months (Ezra 3,1; 7,9), while Nehemiah employs the Babylonian system (Neh 1,1; 2,1; 6,15). Which became later dies stationis or “guard days”, see C. MOHRMANN, 33 “ Statio ”, VigChr 7 (1953) 221-245.