210 ÉTIENNE NODET isted previously and that Jesus’ innovation was to utter a new meaning. Taking all this into account leads us to the conclusion that the institution was introduced into the Last Supper from else- where. Some tiny traces of such a rite can be found: at the end of the Sabbath, after sunset, the traditional (Rabbinic) Jewish rite includes the lighting of a torch and a blessing calling for “much bread and new wine” (çwrytw –gd). By the Essenes, the Pentecostal rite with the first-fruits (a small quantity) of bread and wine can be observed at every meal where there are ten present (1QS 6:4-5) 11. So at least two of the discrepancies mentioned above do not pose any more problems: firstly, in the Last Supper, the institution (bread and wine) has no material link with the signs of Passover (lamb, bitter herbs and unleavened bread). Secondly, the difference between the Biblical “third day” or “three days” and the Gospel chronology of Jesus’ death and resurrection can be put into per- spective : Jesus was crucified on a Friday, and the memorial rite of his return to life is carried out every Sunday morning around daybreak or sunrise. It is the performance of this rite that prompted the location of the resurrection stories around that time, and not the other way round, by some reworking of traditional reports, most probably from various eyewitnesses. It has indeed been rec- ognized that the resurrection stories are independent of the passion narratives. In fact, this is implied by Paul’s saying: “For as often as you eat this bread and drink the chalice you proclaim the Lord’s death until he comes” (1 Cor 11,26). Performing the rite is a proc- lamation that he is living. The Gospels give several accounts of the apparitions of the Risen One, many of which offer some calendrical clues. In John 20,1-29, the sequence of events includes: “on the first day of the week ”, the visit of Mary Magdalene, then of Peter and the “be- loved disciple” (v. 1-10); an apparition to Mary and her report to the disciples (v. 11-18); then, an apparition to the disciples that Mark’s account is the most authentic and concludes that the rendezvous with the apostles is purely eschatological; similarly to the commentary on 1 Cor 11,26. At the three Sabbath meals, the Jewish custom is still to say a kidush over 11 a cup of wine, along with the breaking of bread (b.Ber 47a and b.Shab 117b).