226 ÉTIENNE NODET ignores any link with the Eucharist; such was also the case in the Memoirs of the Apostles he quoted from. The second step was the introduction of the institution account into each Gospel. Table 3 shows the similarities and differences between these accounts. But again, such a degree of manipulation may seem arbitrary. A rationale is missing. The Lukan version is close to 1 Cor, especially in the textus receptus, while the omission of the WT is in keeping with the broad context of Luke-Acts, where only the breaking of the bread is mentioned. As for choosing which text is earlier, there is one argument favoring the WT: the instruction to repeat the rite is mis- sing in Matt, Mark and Luke WT, which makes sense, for the Easter context is not to be repeated. The instruction is given in 1 Cor, which poses no problem, for there is no Passover context. In the usual version of Luke, the instruction would imply the use of unleavened bread, as at Passover 35. 2. Joshua’s Gilgal Passover and the Last Supper An external observation suggests a correspondence between the Passover of entry into the Promised Land, celebrated at Gilgal by Joshua and the twelve tribes, and the Last Supper of the Synoptics, which combines two basic elements, a Passover meal and a rite of bread and wine. A similar observation can be made in the fourth Gospel. According to John 6,4 “Passover, the feast of the Jews, was at hand ”, and in the story of the multiplication of the loaves which follow, two details differ from the Synoptic version: there is no “ breaking of the bread”, and the lad brings along five barley loaves (John 6,9). Lev 23,10 states that among the rites to be per- formed for Passover is the waving of a barley sheaf as a first-fruit offering. In the context of John 6,9, the loaves of the lad are a kind of first-fruits, from which the whole multitude will be fed. Later, in his speech, Jesus draws a contrast between the manna in the wilderness, which led to death (v. 49), and “eating his flesh and drinking his blood”, which gives eternal life, i.e. entry into See N. WILKINSON DURAN, The Power of Disorder. Ritual Elements in 35 Mark’s Passion Narrative (JSNTSup 378; London 2008) 55-76.