By Christian Grappe, Jean-Claude Ingelaere

This quantity bargains with calendar and liturgical instances at the one hand. It discusses questions regarding the institution of the calendar and the observance of conventional and new feasts in Palestine and within the diaspora. nevertheless this ebook bargains with the predetermined association of the days. It considers the periodization of instances and the belief of a revelation being conducted from one interval to a different; the irruption of the mounted Time and the concomitant illustration of a restoration of the days; and the expectancy of the final instances. specifically, the texts from Qumran, the recent testomony, and hellenistic Jewish literature are investigated, yet older and more moderen texts are taken into consideration besides.

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Extra resources for Le Temps et les Temps : dans les litteratures juives et chretiennes au tournant de notre ere (Supplements to the Journal for the Study of Judaism)

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A. Clines, « The Evidence for an Autumnal New Year », art. cit, p. 2240. Clines refuse cependant toute possibilité d’un double nouvel an dans l’Israël biblique préexilique. 38 Cf. A. H. Silver, « The Lunar and Solar Calendars in Ancient Israel », dans Essays in Honor of Solomon B. Freehof Presented by the Rodef Shalom Congregation on the Occasion of His Seventieth Birthday. August 8, 1962, W. Jacobs, F. C. Schwartz et V. W. , Pittsburgh, 1964, p. 302. 39 E. R. , Grand Rapids, 1983, p. 45-53. 40 Cf.

211-221. L’ADOPTION DU CALENDRIER BABYLONIEN 27 propos. Cela est nettement attesté par l’emploi alternatif de ZT[ pour le mois « nommé » et de FZ pour le mois « numéroté », soit l’appellation ancienne de la lunaison et l’appellation nouvelle de la néoménie 21. L’utilisation des quantièmes pour désigner les mois n’est pas attestée avant la fin du VIIe siècle et le début du VIe siècle av. C. 25). André Lemaire 22 fait remarquer que les deux premiers (2 Rois et Jérémie) font précéder le quantième du mois de FZ, alors que le dernier (Ézéchiel) n’utilise que le quantième – à deux exceptions près (Ez 24, 1 et 32, 1) – ce qui ne simplifie guère les problèmes de critique textuelle, certains passages d’Ézéchiel constituant une reprise de la fin de 2 Rois, mais nous permet de comprendre que, à la veille de l’invasion babylonienne et dans les premiers temps de l’Exil, le système de comput de l’année selon la numérotation des mois était encore en vigueur.

Geller, M. , « The Influence of Ancient Mesopotamia on Hellenistic Judaism », dans Civilizations of the Ancient Near East, I, J. M. Sasson éd, New-York, 1995, p. 43-54. , The Israelian Heritage of Judaism, (Texts and studies of the Jewish Theological Seminary of America, 24), New York, 1982. , « The Akkadian Calendar at Sippar », JAOS 107, 1987, p. 209-229. Hallo, W. , « New Moons and Sabbaths ; A Case-study in the Contrastive Approach », HUCA 48, 1977, p. 1-18. , « The 360 and 364 Days Year in Ancient Mesopotamia », JANES 24, 1996, p.

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