Babylonian calendar

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Calendar of Nippur, Third Dynasty of Ur Sumerian Calendar ISO B0.svg
Calendar of Nippur, Third Dynasty of Ur

The Babylonian calendar was a lunisolar calendar used in Mesopotamia from around the second millennium BCE until the Seleucid Era (294 BCE), and it was specifically used in Babylon from the Old Babylonian Period (1780 BCE) until the Seleucid Era. The civil lunisolar calendar was used contemporaneously with an administrative calendar of 360 days, with the latter used only in fiscal or astronomical contexts. [1] The lunisolar calendar descends from an older Sumerian calendar used in the 4th and 3rd millennia BCE. [2]

Contents

The civil lunisolar calendar had years consisting of 12 lunar months, each beginning when a new crescent moon was first sighted low on the western horizon at sunset, plus an intercalary month inserted as needed, at first by decree and then later systematically according to what is now known as the Metonic cycle. [3]

Month names from the Babylonian calendar appear in the Hebrew calendar, Assyrian calendar, Syriac calendar, Old Persian calendar, and Turkish calendar.

Civil calendar

The Babylonian civil calendar, also called the cultic calendar, was a lunisolar calendar descended from the Nippur calendar, which has evidence of use as early as 2600 BCE and descended from the even older Third Dynasty of Ur (Ur III) calendar. The original Sumerian names of the months are seen in the orthography for the next couple millennia, albeit in more and more shortened forms. When the calendar came into use in Babylon circa 1780 BCE, the spoken month names became a mix from the calendars of the local subjugated cities, which were Akkadian. Historians agree that it was probably Samsu-iluna who effected this change. [3] During the sixth century BCE Babylonian captivity of the Jews, these month names were adopted into the Hebrew calendar.

The first month of the civil calendar during the Ur III and Old Babylonian periods was Šekinku (Akk. Addaru), or the month of barley harvesting, and it aligned with the vernal equinox. However, during the intervening Nippur period, it was the twelfth month instead. [3]

Until the 5th century BCE, the calendar was fully observational, and the intercalary month was inserted approximately every two to three years, at first by guidelines which survive in the MUL.APIN tablet. Beginning in around 499 BCE, the intercalation began to be regulated by a predictable lunisolar cycle, so that 19 years comprised 235 months. [3] Although this 19-year cycle is usually called the Metonic cycle after Meton of Athens (432 BCE), the Babylonians used this cycle before Meton, and it may be that Meton learned of the cycle from the Babylonians. [4] After no more than three isolated exceptions, by 380 BCE the months of the calendar were regulated by the cycle without exception. In the cycle of 19 years, the month Addaru2 was intercalated, except in the year that was number 17 in the cycle, when the month Ulūlu 2 was inserted instead. [3]

During this period, the first day of each month (beginning at sunset) continued to be the day when a new crescent moon was first sighted—the calendar never used a specified number of days in any month. However, as astronomical science grew in Babylon, the appearance of the new moon was predictable with some accuracy into the short-term future. Still, during the Neo-Assyrian period (c. 700 BCE) the calendar was sometimes retroactively "shifted back" a day to account for the fact that the king should have declared a new month, but only did so the following day because of obstructive weather. [5]

Civil calendar
Sumerian month names [3] Akkadian month names [3] Equivalents
Hebrew Levantine and Iraqi Gregorian
1𒌚𒁈𒍠(𒃻)ITIBARA2.ZAG(.GAR) – 'Month [the proxies of the gods are] placed besides the throne'Araḫ Nisānu𒌚𒁈 [6] [7] Nisan

נִיסָן

Naysān نَيْسَانMar/April
2𒌚[𒂡]𒄞𒋛𒋢ITI[EZEM.]GU4.SI.SU – 'Month the horned oxen marched forth'Araḫ Āru - 𒌚𒄞 – 'Month of the Blossoming' [6] Iyar

אִיָּיר

Ayyār أَيَّارApr/May
3𒌚𒋞𒄷𒋛𒊒𒁀𒂷𒃻ITISIG4.U5.ŠUB.BA.GÁ.GAR – 'Month the brick is placed in the mold'Araḫ Simanu – 𒌚𒋞 Sivan

סִיוָן

Ḥazīrān حَزِيرَانMay/Jun
4𒌚𒋗𒆰ITIŠU.NUMUN – 'Month of preparing for seed, festival'Araḫ Dumuzu – 𒌚𒋗

'Month of Tammuz' [6]

Tammuz

תַּמּוּז

Tammūz تَمُّوزJun/Jul
5𒌚𒉈𒉈𒃻ITINE.IZI.GAR – 'Month when the braziers are lit'Araḫ Abu – 𒌚𒉈 Ab

אָב

Āb آبJul/Aug
6𒌚𒆥𒀭𒈹ITIKIN.dINANNA – 'Month of the rectification of Ishtar'Araḫ Ulūlu – 𒌚𒆥 Elul

אֱלוּל

Aylūl أَيْلُولAug/Sep
7𒌚𒇯𒆬ITIDU6.KÙ – 'Month of the Sacred Mound'Araḫ Tišritum – 𒌚𒇯

'Month of Beginning' [8]
(i.e. the start of the second half-year)

Tishrei

תִּשְׁרֵי

Tishrīn al-Awwal تِشْرِين الْأَوَّلSep/Oct
8𒌚(𒄑)𒀳𒂃𒀀ITI(GIŠ)APIN.DU8.A – 'Month the plow is let go'Araḫ Samnu – 𒌚𒀳

'Month the Eighth' [8]

Cheshvan

מַרְחֶשְׁוָן/חֶשְׁוָן

Tishrīn ath-Thānī تِشْرِين الثَّانِيOct/Nov
9𒌚𒃶𒃶(𒈬)𒌓𒁺ITIGAN.GAN.(MU.)E3 – 'Month when the clouds(?) come out'Araḫ Kislimu – 𒌚𒃶 Kislev

כִּסְלֵו

Kānūn al-Awwal كَانُون الْأَوَّلNov/Dec
10𒌚𒀊𒌓𒁺ITIAB.E3 – 'Month of the father'Araḫ Ṭebētum – 𒌚𒀊

'Muddy Month' [8]

Tebeth

טֵבֵת

Kānūn ath-Thānī كَانُون الثَّانِيDec/Jan
11𒌚𒍩𒀀ITIZIZ2.A – 'Month for emmer'Araḫ Šabaṭu𒌚𒍩 Shebat

שְׁבָט

Shubāṭ شُبَاطJan/Feb
12𒌚𒊺𒆥𒋻ITIŠE.KIN.KU5 – 'Month of the cutting of corn, harvest month' [8] [9] [10] Araḫ Addaru /Adār𒌚𒊺 Adar

אֲדָר (אֲדָר א׳/אֲדָר רִאשׁון if there is an intercalary month that year)

Ādhār آذَارFeb/Mar
13𒌚𒋛𒀀𒊺𒆥𒋻ITIDIRI.ŠE.KIN.KU5 – 'Additional harvest month'Araḫ Makaruša Addari[ citation needed ]

Araḫ Addaru Arku𒌚𒋛𒀀𒊺

Adar II

אֲדָר ב׳/אֲדָר שֵׁנִי

Mart (Âzâr)

Accuracy

As a lunisolar calendar, the civil calendar aimed to keep calendar months in sync with the synodic month and calendar years in sync with the tropical year. Since new months of the civil calendar were declared by observing the crescent moon, the calendar months could not drift from the synodic month. On the other hand, since the length of a calendar year was handled by the Metonic cycle starting after 499 BCE, there is some inherent drift present in the formulaic computation of the new year when compared to the true new year. While on any given year the first day of the first month could be up to 20 days off from the vernal equinox, on average the length of a year was very well approximated by the Metonic cycle; the computed average length is within 30 minutes of the true solar year length. [11]

Administrative calendar

The MUL.APIN, which details guidelines for intercalation in the civil calendar and calculation of new moons using the administrative calendar. MulApin-BritishMuseum.jpg
The MUL.APIN, which details guidelines for intercalation in the civil calendar and calculation of new moons using the administrative calendar.

Since the civil calendar was not standardized and predictable for at least the first millennium of its use, a second calendar system thrived in Babylon during the same time spans, known today as the administrative or schematic calendar. The administrative year consisted of 12 months of exactly 30 days each. In the 4th and 3rd millennia BCE, extra months were occasionally intercalated (in which case the year is 390 days), but by the beginning of the 2nd millenium BCE it did not make any intercalations or modifications to the 360-day year. [3] This calendar saw use in areas requiring precision in dates or long-term planning; there is tablet evidence demonstrating it was used to date business transactions and astronomical observations, and that mathematics problems, wage calculations, and tax calculations all assumed the administrative calendar instead of the civil calendar. [1]

Babylonian astronomers in particular made all astral calculations and predictions in terms of the administrative calendar. Discrepancies were accounted for in different ways according to the heavenly measurements being taken. When predicting the phase of the moon, it was treated as if each ideal month began with a new moon, even though this could not be true. In fact, this guideline appears in the MUL.APIN, which goes on further to specify that months that began "too early" (on the 30th of the previous month) were considered unlucky, and months that began "on time" (the day after the 30th of the previous month) were considered auspicious. When discussing the dates of equinoxes and solstices, the events were assigned fixed days of the administrative calendar, with shortening or lengthening of intervening days taking place to ensure that the celestial phenomena would fall on the "correct" day. Which fixed day each phenomenon was assigned varied throughout time, for one because which month was designated first varied throughout history. In general, they were assigned to the 15th day of four equally spaced months. [3]

Seven-day week and Sabbath

Counting from the new moon, the Babylonians celebrated every seventh day as a "holy-day", also called an "evil-day" (meaning "unsuitable" for prohibited activities). On these days officials were prohibited from various activities and common men were forbidden to "make a wish", and at least the 28th was known as a "rest-day". On each of them, offerings were made to a different god and goddess, apparently at nightfall to avoid the prohibitions: Marduk and Ishtar on the 7th, Ninlil and Nergal on the 14th, Sin and Shamash on the 21st, and Enki and Mah on the 28th. Tablets from the sixth-century BC reigns of Cyrus the Great and Cambyses II indicate these dates were sometimes approximate. The lunation of 29 or 30 days basically contained three seven-day weeks, and a final week of eight or nine days inclusive, breaking the continuous seven-day cycle. [12]

Among other theories of Shabbat origin, the Universal Jewish Encyclopedia of Isaac Landman advanced a theory of Assyriologists like Friedrich Delitzsch [13] that Shabbat originally arose from the lunar cycle, [14] [15] containing four weeks ending in Sabbath, plus one or two additional unreckoned days per month. [16] The difficulties of this theory include reconciling the differences between an unbroken week and a lunar week, and explaining the absence of texts naming the lunar week as Shabbat in any language. [17]

The rarely attested Sapattum or Sabattum as the full moon is cognate or merged with Hebrew Shabbat, but is monthly rather than weekly; it is regarded as a form of Sumerian sa-bat ("mid-rest"), attested in Akkadian as um nuh libbi ("day of mid-repose"). According to Marcello Craveri, Sabbath "was almost certainly derived from the Babylonian Shabattu, the festival of the full moon, but, all trace of any such origin having been lost, the Hebrews ascribed it to Biblical legend." [18] This conclusion is a contextual restoration of the damaged Enûma Eliš creation account, which is read as: "[Sa]bbath shalt thou then encounter, mid[month]ly." [12]

Impact

The Akkadian names for months surface in a number of calendars still used today. In Iraq and the Levant, the solar Gregorian calendar system is used, with Classical Arabic names replacing the Roman ones, [19] and the month names in the Assyrian calendar descend directly from Aramaic, which descended from Akkadian. [20] Similarly, while Turkey uses the Gregorian calendar in the present day, the names of Turkish months were inspired by the 1839 Rumi calendar of the Ottoman Empire, itself derived from the Ottoman fiscal calendar of 1677 based on the Julian calendar. This last calendar month names of both Syriac and Islamic origin, and in the modern calendar four of these names descend from the original Akkadian names. [21]

See also

Lunisolar calendars

Other systems

Related Research Articles

<span class="mw-page-title-main">Hebrew calendar</span> Lunisolar calendar used for Jewish religious observances

The Hebrew calendar, also called the Jewish calendar, is a lunisolar calendar used today for Jewish religious observance and as an official calendar of Israel. It determines the dates of Jewish holidays and other rituals, such as yahrzeits and the schedule of public Torah readings. In Israel, it is used for religious purposes, provides a time frame for agriculture, and is an official calendar for civil holidays alongside the Gregorian calendar.

Intercalation or embolism in timekeeping is the insertion of a leap day, week, or month into some calendar years to make the calendar follow the seasons or moon phases. Lunisolar calendars may require intercalations of both days and months.

<span class="mw-page-title-main">Lunar calendar</span> Calendar based on the phases of the Moon

A lunar calendar is a calendar based on the monthly cycles of the Moon's phases, in contrast to solar calendars, whose annual cycles are based on the solar year. The most widely observed purely lunar calendar is the Islamic calendar. A purely lunar calendar is distinguished from a lunisolar calendar, whose lunar months are brought into alignment with the solar year through some process of intercalation – such as by insertion of a leap month. The details of when months begin vary from calendar to calendar, with some using new, full, or crescent moons and others employing detailed calculations.

<span class="mw-page-title-main">Lunisolar calendar</span> Calendar with lunar month, solar year

A lunisolar calendar is a calendar in many cultures, combining lunar calendars and solar calendars. The date of Lunisolar calendars therefore indicates both the Moon phase and the time of the solar year, that is the position of the Sun in the Earth's sky. If the sidereal year is used instead of the solar year, then the calendar will predict the constellation near which the full moon may occur. As with all calendars which divide the year into months there is an additional requirement that the year have a whole number of months. In some case ordinary years consist of twelve months but every second or third year is an embolismic year, which adds a thirteenth intercalary, embolismic, or leap month.

<span class="mw-page-title-main">Metonic cycle</span> 19-year pattern in lunisolar calendars

The Metonic cycle or enneadecaeteris is a period of almost exactly 19 years after which the lunar phases recur at the same time of the year. The recurrence is not perfect, and by precise observation the Metonic cycle defined as 235 synodic months is just 2 hours, 4 minutes and 58 seconds longer than 19 tropical years. Meton of Athens, in the 5th century BC, judged the cycle to be a whole number of days, 6,940. Using these whole numbers facilitates the construction of a lunisolar calendar.

<span class="mw-page-title-main">New moon</span> First lunar phase, the definition varies

In astronomy, the new moon is the first lunar phase, when the Moon and Sun have the same ecliptic longitude. At this phase, the lunar disk is not visible to the naked eye, except when it is silhouetted against the Sun during a solar eclipse.

<span class="mw-page-title-main">Week</span> Time unit equal to seven days

A week is a unit of time equal to seven days. It is the standard time period used for short cycles of days in most parts of the world. The days are often used to indicate common work days and rest days, as well as days of worship. Weeks are often mapped against yearly calendars, but are typically not the basis for them, as weeks are not based on astronomy.

<span class="mw-page-title-main">Nisan</span> 1st month of the Hebrew calendar

Nisan in the Babylonian and Hebrew calendars is the month of the barley ripening and first month of spring. The name of the month is an Akkadian language borrowing, although it ultimately originates in Sumerian nisag "first fruits". In the Hebrew calendar it is the first month of the ecclesiastical year, called the "first of the months of the year", "first month", and the month of Aviv בְּחֹ֖דֶשׁ הָאָבִֽיב ḥōḏeš hā-’āḇîḇ). It is called Nisan in the Book of Esther. It is a month of 30 days. In the year 2024, 1 Nisan will occur on 9 April. Counting from 1 Tishrei, the civil new year, it would be the seventh month, but in contemporary Jewish culture, both months are viewed as the first and seventh simultaneously, and are referred to as one or the other depending on the specific religious aspects being discussed.

The Hindu calendar, also called Panchanga, is one of various lunisolar calendars that are traditionally used in the Indian subcontinent and Southeast Asia, with further regional variations for social and Hindu religious purposes. They adopt a similar underlying concept for timekeeping based on sidereal year for solar cycle and adjustment of lunar cycles in every three years, but differ in their relative emphasis to moon cycle or the sun cycle and the names of months and when they consider the New Year to start. Of the various regional calendars, the most studied and known Hindu calendars are the Shalivahana Shaka found in the Deccan region of Southern India and the Vikram Samvat (Bikrami) found in Nepal and the North and Central regions of India – both of which emphasize the lunar cycle. Their new year starts in spring. In regions such as Tamil Nadu and Kerala, the solar cycle is emphasized and this is called the Tamil calendar and Malayalam calendar and these have origins in the second half of the 1st millennium CE. A Hindu calendar is sometimes referred to as Panchangam (पञ्चाङ्गम्), which is also known as Panjika in Eastern India.

<span class="mw-page-title-main">Nabu</span> Mesopotamian god of literacy and scribes

Nabu is the Babylonian patron god of literacy, the rational arts, scribes, and wisdom. He is associated with the classical planet Mercury in Babylonian astronomy.

The Buddhist calendar is a set of lunisolar calendars primarily used in Tibet, Cambodia, Laos, Myanmar, India, Sri Lanka, Thailand and Vietnam as well as in Malaysia and Singapore and by Chinese populations for religious or official occasions. While the calendars share a common lineage, they also have minor but important variations such as intercalation schedules, month names and numbering, use of cycles, etc. In Thailand, the name Buddhist Era is a year numbering system shared by the traditional Thai lunar calendar and by the Thai solar calendar.

Meton of Athens was a Greek mathematician, astronomer, geometer, and engineer who lived in Athens in the 5th century BC. He is best known for calculations involving the eponymous 19-year Metonic cycle, which he introduced in 432 BC into the lunisolar Attic calendar. Euphronios says that Colonus was Meton's deme.

The Callippic cycle is a particular approximate common multiple of the tropical year and the synodic month, proposed by Callippus in 330 BC. It is a period of 76 years, as an improvement of the 19-year Metonic cycle.

The Ancient Macedonian calendar is a lunisolar calendar that was in use in ancient Macedon in the 1st millennium BCE. It consisted of 12 synodic lunar months, which needed intercalary months to stay in step with the seasons. By the time the calendar was being used across the Hellenistic world, seven total embolimoi were being added in each 19 year Metonic cycle. The names of the ancient Macedonian Calendar remained in use in Syria even into the Christian era.

<span class="mw-page-title-main">Babylonian astronomy</span> Study of celestial objects during the early history of Mesopotamia

Babylonian astronomy was the study or recording of celestial objects during the early history of Mesopotamia.

<span class="mw-page-title-main">MUL.APIN</span> Babylonian astronomy and astrology

MUL.APIN is the conventional title given to a Babylonian compendium that deals with many diverse aspects of Babylonian astronomy and astrology. It is in the tradition of earlier star catalogues, the so-called Three Stars Each lists, but represents an expanded version based on more accurate observation, likely compiled around 1000 BCE. The text lists the names of 66 stars and constellations and further gives a number of indications, such as rising, setting and culmination dates, that help to map out the basic structure of the Babylonian star map.

The Burmese calendar is a lunisolar calendar in which the months are based on lunar months and years are based on sidereal years. The calendar is largely based on an older version of the Hindu calendar, though unlike the Indian systems, it employs a version of the Metonic cycle. The calendar therefore has to reconcile the sidereal years of the Hindu calendar with the Metonic cycle's near tropical years by adding intercalary months and days at irregular intervals.

<span class="mw-page-title-main">Babylonian star catalogues</span> Collection of star charts from antiquity

Babylonian astronomy collated earlier observations and divinations into sets of Babylonian star catalogues, during and after the Kassite rule over Babylonia. These star catalogues, written in cuneiform script, contained lists of constellations, individual stars, and planets. The constellations were probably collected from various other sources. The earliest catalogue, Three Stars Each, mentions stars of Akkad, of Amurru, of Elam and others. Various sources have theorized a Sumerian origin for these Babylonian constellations, but an Elamite origin has also been proposed. A connection to the star symbology of Kassite kudurru border stones has also been claimed, but whether such kudurrus really represented constellations and astronomical information aside from the use of the symbols remains unclear.

Nisan-years is an ancient calendar system used around Mesopotamia. Its beginning was from the prehistorical era. Ever since Mesopotamia had historical writings, even before the First Babylonian dynasty of Hammurabi, its calendar used the Nisan-years.

Several calendars have been used in pre-Islamic Arabia. Inscriptions of the ancient South Arabian calendars reveal the use of a number of local calendars. At least some of these South Arabian calendars followed the lunisolar system. For Central Arabia, especially Mecca, there is a lack of epigraphic evidence, but details are found in the writings of Muslim authors of the Abbasid era. Some historians maintain that the pre-Islamic calendar used in Central Arabia was a purely lunar calendar similar to the modern Islamic calendar. Others concur that the pre-Islamic calendar was originally a lunar calendar, but suggest that about 200 years before the Hijra it was transformed into a lunisolar calendar, which had an intercalary month added from time to time to keep the pilgrimage within the season of the year when merchandise was most abundant.

References

Notes

    Citations

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    2. Sharlach, Tonia (2013-08-29). "Calendars and Counting". In Crawford, Harriet (ed.). The Sumerian World. Routledge. pp. 311–318. ISBN   978-1-136-21912-2.
    3. 1 2 3 4 5 6 7 8 9 Britton, John P. (2007). "Calendars, Intercalations and Year-Lengths in Mesopotamian Astronomy". In Steele, John M. (ed.). Calendars and Years: Astronomy and Time in the Ancient Near East. Oxbow Books. pp. 115–132. ISBN   978-1-84217-302-2.
    4. Hannah, Robert (2005). Greek and Roman Calendars: Constructions of Time in the Classical World. London: Duckworth. p. 56. ISBN   0-7156-3301-5.
    5. Steele, John M. (2007). "The Length of the Month in Mesopotamian Calendars of the First Millenium BC". In Steele, John M. (ed.). Calendars and Years: Astronomy and Time in the Ancient Near East. Oxbow Books. pp. 133–148. ISBN   978-1-84217-302-2.
    6. 1 2 3 W. Muss-Arnolt (1892). "The Names of the Assyro-Babylonian Months and Their Regents". Journal of Biblical Literature. 11 (1): 72–94. doi:10.2307/3259081. hdl: 2027/mdp.39015030576584 . JSTOR   3259081. S2CID   165247741.
    7. Tinney, Steve (2017). "barag [SANCTUM] N". Oracc: The Open Richly Annotated Cuneiform Corpus. Retrieved June 5, 2023.
    8. 1 2 3 4 Muss-Arnolt, W., The Names of the Assyro-Babylonian Months and Their Regents, Journal of Biblical Literature Vol. 11, No. 2 (1892), pp. 160-176 [163], accessed 9-8-2020
    9. Finkelstein, J. J. (1969). "THE EDICT OF AMMIṢADUQA : A NEW TEXT". Revue d'Assyriologie et d'archéologie Orientale. 63 (1): 45–64. JSTOR   23283452.
    10. Tinney, Steve (2017). "ŠE.KIN kud [REAP]". Oracc: The Open Richly Annotated Cuneiform Corpus. Retrieved June 5, 2023.
    11. Richards, E. G. (1998-10-01). Mapping Time: The Calendar and its History. Oxford University Press. p. 95. doi:10.1093/oso/9780198504139.001.0001. ISBN   978-1-383-02079-3.
    12. 1 2 Pinches, T.G. (1919). "Sabbath (Babylonian)". In Hastings, James (ed.). Encyclopedia of Religion and Ethics. Selbie, John A., contrib. Charles Scribner's Sons. pp. 889–891.
    13. Landau, Judah Leo. The Sabbath. Johannesburg: Ivri Publishing Society, Ltd. pp. 2, 12. Retrieved 2009-03-26.
    14. Joseph, Max (1943). "Holidays". In Landman, Isaac (ed.). The Universal Jewish Encyclopedia: An authoritative and popular presentation of Jews and Judaism since the earliest times. Vol. 5. Cohen, Simon, compiler. The Universal Jewish Encyclopedia, Inc. p. 410.
    15. Joseph, Max (1943). "Sabbath". In Landman, Isaac (ed.). The Universal Jewish Encyclopedia: An authoritative and popular presentation of Jews and Judaism since the earliest times. Vol. 9. Cohen, Simon, compiler. The Universal Jewish Encyclopedia, Inc. p. 295.
    16. Cohen, Simon (1943). "Week". In Landman, Isaac (ed.). The Universal Jewish Encyclopedia: An authoritative and popular presentation of Jews and Judaism since the earliest times. Vol. 10. Cohen, Simon, compiler. The Universal Jewish Encyclopedia, Inc. p. 482.
    17. Sampey, John Richard (1915). "Sabbath: Critical Theories". In Orr, James (ed.). The International Standard Bible Encyclopedia. Howard-Severance Company. p. 2630.
    18. Craveri, Marcello (1967). The Life of Jesus . Grove Press. p.  134.
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