The Genesis calendar : the synchronistic tradition in Genesis 11
Six related problems in calendrical study are addressed. In Chapter 2, the West, inheritor of Rome, is seen as solar-calendrical, unfamiliar with Hebrew calendrics apart from the Church's specialised use of a luni-solar calendar for Paschal calculations. Ancient calendars were usually lunar-based, although most periodically synchronised with the seasons (luni-solar). These models are reviewed. In Chapter 3, ANE and Mediterranean calendars show improved international astronomy - historically, the province of priestly astronomers. Yet, in Chapter 4, the third problem is that Mishnaic and Talmudic evidence speaks of strict observance of New Moons and <I>ad hoc</I> intercalation. If mathematical schemes for the lunar month were in operation in the Hebrews' <I>milieu</I> by 380 BCE, why were they so far behind in rabbinical times? The solution is: they deliberately chose to rely on observation. This cannot exclude an earlier, more mathematical tradition (Segal, 1957). The fourth problem, in Chapter 5, is the 364-day solar calendar, associated with Jaubert (1953, 1957), supported by VanderKam (1979), and Davies (1983). By acknowledging the comparative calendrical realism in the <I>Mishmarot</I>, luni-solar and solar
Gardner, Bruce Knight
Biblical; Ancient; Hebrew
The Genesis calendar : the synchronistic tradition in Genesis 11. Six related problems in calendrical study are addressed. In Chapter 2, the West, inheritor of Rome, is seen as solar-calendrical, unfamiliar with Hebrew calendrics apart from the Church's specialised use of a luni-solar calendar for Paschal calculations. Ancient calendars were usually lunar-based, although most periodically synchronised with the seasons (luni-solar). These models are reviewed. In Chapter 3, ANE and Mediterranean calendars show improved international astronomy - historically, the province of priestly astronomers. Yet, in Chapter 4, the third problem is that Mishnaic and Talmudic evidence speaks of strict observance of New Moons and <I>ad hoc</I> intercalation. If mathematical schemes for the lunar month were in operation in the Hebrews' <I>milieu</I> by 380 BCE, why were they so far behind in rabbinical times? The solution is: they deliberately chose to rely on observation. This cannot exclude an earlier, more mathematical tradition (Segal, 1957). The fourth problem, in Chapter 5, is the 364-day solar calendar, associated with Jaubert (1953, 1957), supported by VanderKam (1979), and Davies (1983). By acknowledging the comparative calendrical realism in the <I>Mishmarot</I>, luni-solar and solar
genesis calendar tradition genesis related problem study address west inheritor rome see unfamiliar hebrew apart church specialise use calendar calculation ancient calendar usually lunar based although periodically season model review mediterranean calendar show improved international astronomy historically province priestly yet third problem talmudic evidence speaks strict observance new hoc mathematical scheme operation milieu bce far behind time solution deliberately choose rely observation exclude earlier mathematical tradition fourth problem day calendar associate support davies acknowledge comparative realism