The Tradition of the 364-Day Calendar versus the Calendar Polemic in Second Temple Judaism

Probably not a substantial claim: may not pass S4 (based).

It is puzzling why a centuries-old traditional calendar that does not correspond to the factual solar or lunar year bears no evidence of an intercalation system.

“It is also puzzling why a centuries-old tradition calendar that does not correspond to the factual solar or lunar year bears no evidence of a intercalation system that would solve the problem of the real difference between the 364-day year and the solar year.”

• AssumptionRests on an assumption: The absence of textual evidence for an intercalation system means that no such system existed.

May combine two claims.

The schematic 364-day year emerged in Judaism first in the Astronomical Book of Henoch (3rd century BC), then in The Book of Jubilees (mid-2nd century BC), and finally in texts discovered at Qumran (2nd century BC-1st century AD).

“The schematic 364-day year emerged in Judaism for the first time in the Astronomical Book of Henoch (1 Hen 72-82, 3rd century BC 13 ), then in The Book of Jubilees (mid-2nd century BC 14 ), and finally, in texts discovered at Qumran (2nd century BC-1st century AD).”

May combine two claims.

The only witness to these polemics is The Book of Jubilees, copies of which were found in the Qumran library.

“The only witness to these polemics is The Book of Jubilees, copies of which were found in the Qumran library.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The 364-day year does not correspond to the actual length of the solar year (365.25 days), so it cannot be described as a solar year.

“As the 364-day year does not correspond to the actual length of the solar year (365.25 days), it cannot be described as a solar year”

Classified as probably not a substantial claim.

Its author warns that all those who calculate according to the moon phases will notice that the moon disturbs the seasons, reducing it by ten days a year.

“Its author warns that all those who calculate according to the moon phases will notice that the moon disturbs the seasons, reducing it by ten days a year.”

May combine two claims.

Although the Astronomical Book presents the 364-day year in a neutral and scientific way, the text 72:1-3 betrays the author's polemic against a group that did not insert four additional days in the 360-day year.

“Although the Astronomical Book presents the 364-day year in a neutral and scientific way, the text 72:1-3 betrays the author's polemic against a group that did not insert four additional days in the 360-day year (72:1).”

May combine two claims.

In scroll 4Q395, preserving the beginning of the halakhic section, there is no trace of any text preceding it; the wide right margin suggests the opening fragment was the beginning of a new scroll.

“Moreover, while in the scroll 4Q394, the halakhic part immediately follows the calendar, in the scroll 4Q395, preserving the beginning of the halakhic section, there is no trace of any text preceding it; on the contrary, the wide margin on the right side (17.5 mm) suggests that the opening fragment of 4Q395 was the beginning of a new scroll.”

May combine two claims.

After the affiliation of scroll 4Q394 1-2 to 4QMMT has been negated, only the conclusion of the calendar remains, which allows identification as a 364-day calendar but makes it impossible to establish its exact relationship with other calendrical texts from Qumran.

“After the affiliation of the scroll 4Q394 1-2 to 4QMMT 95 has definitely been negated, what was left from the calendar was only its conclusion, 96 which, although allowing us to identify it as a 364-day calendar, makes it impossible to establish its exact relationship with other calendrical texts from Qumran.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The author shows that this calculation was erroneous, referring to the authority of Uriel the angel.

“The author shows that this calculation was erroneous (72:2), at the same time referring to the authority of Uriel the angel, to whom God gave knowledge about all the luminaries of the heaven (72:3).”

Probably not a substantial claim: may not pass S3 (load-bearing).

82:5 suggests that this group did not insert the four extra days as an act of ill will, but rather an act of miscalculation born out of ignorance.

“However, 82:5 suggests that this group did not insert the four extra days to a year as an act of ill will, but rather an act of miscalculation simply born out of ignorance.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

Despite lack of textual evidence proving the 364-day calendar was used in Judah during the Second Temple period, numerous scholars refer to its appearance in the first post-exilic years.

“Despite the lack of textual evidence proving that the 364-day calendar was used in Judah during the Second Temple period, numerous scholars refer to the appearance of the 364-day year in the first post-exilic years.”

Classified as probably not a substantial claim.

The hypotheses concerning the emergence of the 364-day calendar in Judaism lead to many possibilities due to the lack of textual evidence.

“The hypotheses, which have briefly been presented, concerning the emergence of the 364-day calendar in Judaism lead to many possibilities due to the lack of textual evidence.”

Probably not a substantial claim: may not pass S4 (based).

Josephus and Philo of Alexandria, characterising the Essene community, did not mention a calendar that would be their distinctive feature.

“This may explain why Josephus and Philo of Alexandria, characterising the Essene community, did not mention a calendar that would be their distinctive feature.”

Classified as probably not a substantial claim.

There is no consensus as to whether this year was adopted from Babylonia as a 364-day scheme or whether it emerged from the ideal 360-day year.

“there is no consensus as to whether this year was adopted from Babylonia as a 364-day scheme or whether it emerged from the ideal 360-day year”

May combine two claims.

The Qumran texts do not share a hostile attitude towards lunar phenomena, nor do they favour the sun or impose their tradition of the 364-day calendar.

“Although copies of this book are attested in the Qumran library, and the Damascus Document reveals that the calendar was already known (CD XVI,3-4), the Qumran texts themselves do not share a hostile attitude towards lunar phenomena, nor do they favour the sun or impose their tradition of the 364-day calendar.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

The halakhic texts show the Qumran community as extremely radical in interpreting the Mosaic Law.

“Nonetheless, some texts seem to suggest that there may have been disputes over the incorrect observance of the Sabbath and some festivals, which is probable since the halakhic texts show the Qumran community as extremely radical in interpreting the Mosaic Law.”

May combine two claims.

It is not correct to opt for a synchronous calendar because the concept of the 364-day year is based on a theoretical calculation and is not an attempt to reconcile the sun's movements and the lunar phases.

“Moreover, it is also not correct to opt for -as Milik did 11 -a synchronous calendar since the concept of the 364-day year is based on a theoretical calculation and is not an attempt to reconcile the sun's movements and the lunar phases.”

• cites Milik, The Books of Enoch, 274-276.Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S4 (based).

This calendrical tradition must have existed within Judaism for some time before it was written down.

“Obviously, this calendrical tradition must have existed within Judaism for some time before it was written down”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

The 364-day year probably originated from the Babylonian ideal 360-day year.

“The 364-day year probably originated from the Babylonian ideal 360-day year, although scholars have discussed the probable presence of the 364-day year in the Babylonian texts.”

May combine two claims.

The non-biblical Jewish texts from the 7th century BC and from the 5th-4th centuries BC contain the lunisolar calendar, which was in force in Syro-Palestine and used by Jews at Elephantine.

“The fact is that the non-biblical Jewish texts from the 7th century BC 46 and from the 5th-4th centuries BC 47 contain the lunisolar calendar, which at that time was in force in Syro-Palestine and was also used by the Jews at Elephantine.”

• cites Avigad, "Epigraphical Gleaning from Gezer, " 43-49Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Porten, "The Calendar of Aramaic Texts, " 13-32Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The Aramaic texts from Elephantine and slaves' sale documents in Samaria both testify to the Babylonian lunisolar calendar.

“Referring to the Aramaic texts from Elephantine (5th century BC) 27 and slaves' sale documents in Samaria (5th-4th cc.BC) 28 -both of which testify to the Babylonian lunisolar calendar”

• cites Porten -Yardeni, Textbook of Aramaic Documents, II, 18Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Gropp, "The Samaria Papyri from Wadi Daliyeh, " 3-116.Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The Qumran texts testify to a difference in the approach to celebrating sabbaths and festivals between the Qumran community and the rest of Israel, but they do not necessarily show that this difference was due to the use of different calendars.

“Although these texts do testify to the difference in the approach to the celebration of the sabbath days and other festivals between the community of Qumran and the rest of Israel, they do not necessarily show that it was due to the usage of different calendars.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The mere fact that the 364-day calendar differed significantly from the one prevailing in Judea, the Jewish diaspora and the entire Middle East was a sufficient reason to consider it to some extent sectarian.

“According to Stern, the mere fact that the 364-day calendar differed significantly from the one prevailing in Judea, the Jewish diaspora and in the entire Middle East was a sufficient reason to consider it to some extent sectarian.106”

• cites Stern, "The 'Sectarian' Calendar of Qumran, " 46Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The calendrical differences were inevitable and might have been approached with sheer indifference.

“On the contrary, the calendrical differences were inevitable and might have been approached with sheer indifference.108”

• cites Stern, "Qumran Calendars and Sectarianism, " 250Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

On the basis of the Qumran texts, it cannot be proved that in the first half of the second century BC there was a calendar polemic between supporters of the 364-day calendar and those of the lunisolar calendar, nor that such a polemic was the main reason for the emergence of the Qumran community.

“In view of these objections, it must be stated that on the basis of the Qumran texts, it cannot be proved that in the first half of the second century BC there was a calendar polemic between the supporters of the 364-day calendar and those of the lunisolar calendar, and consequently, that such a polemic was the main reason for the emergence of the community at Qumran. 100”

Probably not a substantial claim: may not pass S3 (load-bearing).

The document 4QMMT is moderately polemical because its authors assume the addressee will change his behaviour and influence the priests in Jerusalem.

“The document is moderately polemical because its authors assume that the addressee will change his behaviour and will influence the priests in Jerusalem.”

Classified as probably not a substantial claim.

The status of being sectarian does not necessarily result from a polemic with the outside world, in this case with the Judean elite.

“At the same time, he points out that the status of being”

• cites Stern, "The 'Sectarian' Calendar of Qumran, " 55Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

The mere fact that there was a 360-day year in Babylonian texts does not explain the innovative transition to the 364-day year at all, for it may well have been inspired by other sources.

“Nevertheless, the mere fact that there was a 360-day year in the Babylonian texts does not explain the innovative transition to the 364-day year at all, for it may well have been inspired by other sources.”

May combine two claims.

The author of 1QS I,14-15 simply expresses concern about accurate recognition of a festival day because the community, separated from official worship and living in the desert, was solely dependent on itself in calendar reckoning.

“It seems that at this point the author simply expresses his concern about the accurate recognition of a festival day because, as mentioned before, the community, being separated from the official worship and in addition, living in the desert, was solely dependent on itself in calendar reckoning.”

May combine two claims.

The order in 1QS I,14-15 not to advance appointed times nor postpone seasons is universal in sense and can apply to any calendar; if polemical, it would rather concern a reprehensible practice that may apply to the 364-day calendar if used in official cult.

“However, the order is actually universal in its sense, and it can theoretically apply to anyone who follows any calendar.If a polemical tone was intended here, it would rather concern the reprehensible practice that may well apply to the 364-day calendar if it were then used in the official cult.”

May combine two claims.

The Qumran community divided God's laws into revealed and hidden; knowledge of dating based on the 364-day calendar belonged to hidden things revealed only to the community.

“At this place, we need to explain that the community at Qumran divided God's laws as revealed ‫)נגלה(‬ and hidden ‫,)נסתר(‬ the former were available to all Israel, whereas the latter were revealed only to the community and were forbidden to be revealed to anyone outside the community.86 Therefore, while the sabbaths and festivals ordered in the Law of Moses were revealed and known to all Israel,”

• cites Schiffman, The Halakhah at Qumran, 22-32Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims. The quote only partly states this claim.

CD VI,17-18 can be interpreted similarly, and the required ability to distinguish holy from profane is understandable because the community, after separating from temple worship, was solely dependent on itself in setting the temple rhythm.

“The required ability to distinguish holy from profane, which is mentioned in the same text, is understandable in view of the situation of the community, which, after separating itself from the temple worship, is solely dependent on itself in setting the temple rhythm.”

May combine two claims.

In CD III,12-15, the polemic focuses not so much on the time of observance but on the manner of celebration, and there is no indication that the inappropriateness lies in wrong dates of observance.

“Thus, in the text CD III,12-15, apart from the problem of whether the hidden things concerning which Israel goes astray, actually include sabbaths and festivals, 87 the polemic focuses not so much on the time of their observance but rather on the manner of their celebration”

• Also stated in: § 4. The 364-day Year -Qumran Community vs. Calendar Polemic · plain

  “There is no indication, however, that this inappropriateness lies in the wrong dates of their observance.”

May combine two claims.

Since there is no evidence that the 364-day calendar was used in the temple cult from the mid-2nd century BC, the Qumran community's writing could not have received a positive response, and hence the community separated itself from the official cult.

“Since there exists no evidence that the 364day calendar was used in the temple cult from the mid-2nd century BC, the writing of the Qumran community could not have received a positive response; hence the community separated itself from the official cult.”

May combine two claims.

The Hosea Pesher's criticism was first of all directed against those who participated in pagan festivals, not necessarily against a different Jewish calendar.

“Without excluding the possibility of a relationship between these two texts, it should be noted that their criticism was first of all directed against those who in any way participated in the pagan festivals.”

May combine two claims.

The 364-day calendar tradition was very diverse, with non-linear development and lack of a monolithic form.

“Also, Glessmer stresses the fact that the 364-day calendar tradition was very diverse, at the same time noticing its non-linear development and lack of a monolithic form.”

• cites Glessmer, "Calendars in the Qumran Scrolls, " 233, 274Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S4 (based).

The redactor of 4QMMT added a 364-day calendar to the document with the intention of including it in the content of the covenant, so as to present it as normative as the list of ordained holidays in Exod 23:14-17 and Deut 16:1-17.

“The redactor of 4QMMT, referring to the theology of the covenant, would have added a 364-day calendar to the document with the intention of including it in the content of the covenant, so as to present it as normative as it was done in the case of the list of the ordained holidays in Exod 23:14-17 and Deut 16:1-17.”

Classified as probably not a substantial claim. May combine two claims.

If there was a controversy suggested by the calendar in 4QMMT, it need not have concerned the conflict between the 364-day and lunisolar calendars; it might have concerned celebration of festivals and sabbaths within the same 364-day calendar.

“Further, if there were any controversy, as suggested by the mere presence of the calendar in this polemical work, it must not have concerned the conflict between the 364-day calendar and the lunisolar calendar; the conflict might also have been related to the celebration of festivals and sabbaths within the same 364-day calendar.”

May combine two claims.

As The Book of Jubilees is dated to the mid-second century BC, after the Maccabean Revolt but before the Qumran community was formed, its calendar polemic against the deceptive observations of the moon may reflect the events that led to the formation of the Qumran community and the preservation of the 364-day year tradition.

“As The Book of Jubilees is dated to the mid-second century BC, i.e. after the Maccabean Revolt, but before the community of Qumran was formed, 56 its calendar polemic against the deceptive observations of the moon (Jub.6:35-38) may reflect the events that led to the formation of the Qumran community and consequently, the preservation of the 364-day year tradition.”

• cites VanderKam, Textual and Historical Studies, 282-285.Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

This was only done by a certain group of Judeans, while all the rest continued to follow the lunisolar calendar.

“Naturally, this was only done by a certain group of Judeans, while all the rest continued to follow the lunisolar calendar”

May combine two claims.

The Qumran community adopted the 364-day calendar because it is divisible by 7, adaptable to the sabbath cycle, and does not contradict the biblical tradition.

“It is much more likely that the community adopted this calendar 104 because of its divisibility by number 7 and the possibility of adopting it to the sabbath cycle, and due to the fact that it does not contradict the biblical tradition.105”

May combine two claims.

Unlike the Astronomical Book, the author of The Book of Jubilees does not address the problem of unconsciously omitting the four extra days because he does not even mention them, but he clearly aims his criticism at the followers of the lunar year, while opting for the solar year.

“Thus, unlike the Astronomical Book, the author of The Book of Jubilees does not address the problem of unconsciously omitting the four extra days in the year because he does not even mention them, 55 but he clearly aims the shafts of his criticism at the followers of the lunar year, while opting for the solar year.”

May combine two claims.

Calendar discrepancies were not uncommon in the ancient Near East, and no one called this practice sectarian for this reason.

“Further, calendar discrepancies were not uncommon in the ancient Near East, and no one called this practice”

• cites Stern, "Qumran Calendars and Sectarianism, " 250Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

As there is no doubt that the author of the Astronomical Book was inspired by the Babylonians' astrological knowledge, the pre-exilic origin of the 364-day calendar should rather be ruled out.

“As there is no doubt that the author of the Astronomical Book was inspired by the Babylonians' astrological knowledge, 48 the pre-exilic origin of the 364-day calendar should rather be ruled out”

Probably not a substantial claim: may not pass S3 (load-bearing).

The incompatibility of the 364-day calendar with the lunisolar calendar and with movements of celestial bodies could have resulted in its rejection as completely impractical.

“the incompatibility with the latter, and also with the movements of the celestial bodies, could have resulted in the rejection of the new calendar as completely impractical.”

Classified as probably not a substantial claim.

It is not known whether the calendar controversy caused the emergence of the Qumran community.

“troversy caused the emergence of the Qumran community, nor is it known whether the adoption of this tradition (not later than in the 3rd century BC) was related to any polemic at all.”

Classified as probably not a substantial claim.

It is not known whether the adoption of the 364-day calendar tradition (not later than in the 3rd century BC) was related to any polemic at all.

“troversy caused the emergence of the Qumran community, nor is it known whether the adoption of this tradition (not later than in the 3rd century BC) was related to any polemic at all.”

Classified as probably not a substantial claim.

According to Beckwith, the 364-day calendar could have influenced the shape of the canon of the Hebrew Bible in the Qumran community.

“According to Beckwith, this may prove that the 364-day calendar could have influenced the shape of the canon of the Hebrew Bible in the Qumran community.”

• cites Beckwith, "The Significance, " 54-66Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.