The Dispute over the Date of the Last Supper. Its Chronology Revisited

Abstract

The article discusses the issue of alleged or real disagreements between John and the Synoptics regarding the dating of the Last Supper. After showing the elements of the Gospel narratives that portray the Last Supper as a paschal supper, the author outlines eight hypotheses regarding the dating of the Last Supper. Two of them seem to be the most convincing within the current state of research: the Jesus Passover hypothesis (a final Passover unique to Jesus and his followers) and the philological hypothesis.

Chronology of Jesus’ and John the Baptist’ Births, and Jesus’ Epiphany and Death in Maria Valtorta’s Writings

“…Nevertheless, although harmonizing John and the Synoptics could be considered not a sufficient condition of historicity, of the three above possibilities the third one should be preferable, because it allows to highlight the roots of a common tradition about one of the most important facts of Jesus' life: the Last Supper. A recent paper discusses all the proposed solutions to dating the Last-Supper, indicating among the latest solutions, the modified hypothesis of different methods of reckoning to the Last Supper Day (Rosik, 2020). Therefore, in the following sub-sections, we first recall and discuss the possible crucifixion dates, then we discuss how to make the Last Supper's tradition of Synoptics and John agree, proposing a solution based on a different method of reckoning to the Last Supper Day by Pharisees and Sadducees (Strack & Billerbeck, 1924).…”

Resurrection on the Day of the Omer? Interpreting 1 Corinthians 15:20 in the Light of Leviticus 23:9–15 and Menaḥot 10:2–3

“…For a recent exhaustive review of the relevant works, seePitre (2017, 251-373) andRosik (2020).13 The first influential work on this topic stems from Annie Jaubert, La date de la Céne, from the year 1957. Since then, many have been trying to support and maintain her thesis (seeSaulnier 2012, 19-63).14 The idea is adopted by the Encyclopedia of the Historical Jesus (seeHoehner 2008, 116-117).…”