What more nearly concerns us here is the Jewish calendar, outlined in Leviticus 23. The computation of time among the Jews was based primarily upon the lunar month. The year consisted normally of twelve such months, alternately of 29 and 30 days each; such a year, however, contains only 354 days, which by no means agrees with the number of days in the mean solar year. Moreover, the exact length of the mean lunar month is not exactly 29 1/2 days as the above arrangement would suggest. To compensate for the irregularity two corrections were introduced. First, a day was added to the month Hesvan (Heshwan) or subtracted from the month Kislev (Kislew), as need arose, in order to keep the months in agreement with the moon; secondly, eight years out of every nineteen were made "embolismic", i.e. an intercalary month seems to have been introduced when necessary, at this point, in order to prevent the 14th day of Nisan from arriving too early. On that day (Leviticus 23:5, 10) the firstfruits of corn in the ear had to be brought to the priests and the paschal lamb sacrificed. This made it necessary to delay the Pasch (14 Nisan) until the corn was in ear and the lambs were ready, and the rule was accordingly established that 14 Nisan must fall when the sun had passed the equinox and was in the constellation of Aries (en krio tou heliou kathestotos--Josephus, Ant., I, i, 3). Down to the time of the destruction of Jerusalem in A.D. 70, it would seem that in the insertion of this intercalary month the Jews followed no fixed rule based on astronomical principles, but that the Sanhedrin decided each time whether the year should be embolismic or not, being influenced in their decision not by astronomical considerations alone, but also, in some measure, by the forwardness or backwardness of the season. It was the difficulty created by such a system and by the impossibility of accommodating it to the Julian chronology, adopted throughout the greater part of the Roman Empire, which led to those troubles about the determination of Easter (the Paschal controversy) that played so important a part in the history of the early Church. Besides the Pasch and the week of the unleavened bread (or azymes), of which the Pasch formed the first day, the Jewish calendar, of course, included many other feasts. That of Pentecost, or, "of the weeks", 50 days after the Pasch, is of importance because it also found a place in the Christian Dispensation. The other great celebrations of the Jewish year occurred in autumn, in the month Tishri. The Day of Atonement fell on 10 Tishri and the Feast of Tabernacles extended from the 14th to the 21st, with a sort of octave day on the 22nd, but these had no direct bearing on the calendar of the Christian Church. The same may be said of the minor Jewish festivals, e.g. the Encoenia mentioned in the Gospel of St. John, which were, for the most part, of later institution.
Art Lindsley, Ph.D. is Vice President of Theological Initiatives at the Institute for Faith, Work & Economics. An esteemed author and teacher, Dr. Lindsley received his B.S. in Chemistry from Seattle Pacific University, an M.Div. from Pittsburgh Theological Seminary and a Ph.D. in Religious Studies from the University of Pittsburgh.
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In the final few weeks of Ordinary Time, many churches direct attention to the coming of the Kingdom of God, thus ending the liturgical year with an eschatological theme that is one of the predominant themes of the season of Advent that began the liturgical year. For instance, in the pre-1970 form of the Roman Rite, the Gospel of the Last Sunday is Matthew 24:15–35 and in the later form of that rite all the last three Sundays have similar themes.
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