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Relevant bibliographies by topics / "Priestly Calendar"

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Academic literature on the topic '"Priestly Calendar"'

Author: Grafiati

Published: 24 April 2022

Last updated: 30 July 2025

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Journal articles on the topic ""Priestly Calendar""

1

Jacobus, Helen R. "Qumran Calendars and the Creation." Journal of Ancient Judaism 4, no. 1 (2013): 48–104. http://dx.doi.org/10.30965/21967954-00401004.

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This paper re-examines 4QcryptA Lunisolar Calendar (4Q317), a scroll from Qumran in an esoteric Hebrew script with many emendations that aligns the moon’s daily waxing and waning to a 364-day calendar. It seeks to ascertain whether the calendar may be exegetically related to the Creation and also discusses the text’s arithmetical relationships with the cycles of the priestly courses from Qumran, possible intertextual allusions to other lunar calendars in the Dead Sea Scrolls (4QDaily Prayers [4Q503], 4QAstronomical Enocha–bar [4Q208–4Q209]), biblical passages, and parallels with another Mesopo

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2

Ben-Dov, Jonathan. "A 360-Day Administrative Year in Ancient Israel: Judahite Portable Calendars and the Flood Account." Harvard Theological Review 114, no. 4 (2021): 431–50. http://dx.doi.org/10.1017/s0017816021000298.

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AbstractAdministrators in ancient Judah used schematic 30-day months and a 360-day year alongside other annual frameworks. This year was never practiced as a “calendar” for any cultic or administrative purpose, but rather served as a convenient framework for long-term planning, as well as for literary accounts that were not anchored to a concrete calendar year. Examples for such a usage are attested here from Mesopotamian texts. Material evidence for the 360-day year in Judah comes forth from a series of small perforated bone plaques from various sites in Iron Age Judah. One such item was rece

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3

Pesic, Peter. "How the Sun Stood Still: Old English Interpretations of Joshua and the Leap Year." Culture and Cosmos 13, no. 02 (2009): 33–42. http://dx.doi.org/10.46472/cc.0213.0205.

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The Leofric Missal (late ninth- or early tenth-century French-English) explains that the ‘sun stood still’ for Joshua at Gibeon because the battle occurred on leap day, precisely when, in the Roman calendar, two consecutive days had the same date. A tenth-century Old English text by Ælfric also mentions and critiques this ‘priestly’ computistical explanation.

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4

Wagenaar, Jan. "Passover and the First Day of the Festival of Unleavened Bread in the Priestly Festival Calendar." Vetus Testamentum 54, no. 2 (2004): 250–68. http://dx.doi.org/10.1163/156853304323018936.

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5

Rogers, SandyJo D. "Sabbath as creation care." Review & Expositor 119, no. 3-4 (2022): 237–44. http://dx.doi.org/10.1177/00346373231162870.

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The priestly account of creation in Gen 1:1-2:3 provides the basis for the weekly Sabbath, centering the command to rest in God’s creative activity. The Ten Commandments not only require that servants be allowed to rest but also extend this requirement to those animals that are dependent on and work for humans (Exod 20:8-11; Deut 5:12-15), connecting the Sabbath to both social justice and creation care. The Sabbath principle is connected to care for the poor in laws that extend the pattern of rest from days to years. After 6 years of work, slaves are released (Exod 21:1-6; Deut 15:12-18), debt

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6

Tropper, Amram. "The Wicked Priest’s Day of Atonement Assault Revisited." Zutot 15, no. 1 (2018): 1–15. http://dx.doi.org/10.1163/18750214-12141071.

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Abstract Pesher Habakkuk tells an enigmatic story about the Wicked Priest who caused the Righteous Teacher and his followers to stumble one Day of Atonement. Shortly after the pesher was discovered, Shemaryahu Talmon offered an interpretation of this story that most scholars have accepted. According to Talmon, the Wicked Priest’s opposition to unsanctioned calendars prompted him to prevent the Righteous Teacher and his followers from observing the Day of Atonement on its rightful day in their dissident calendar. Though widely accepted, I maintain that this calendrical interpretation finds litt

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Jakubėnas, Regina. "Kalendarz Polityczny Wileński księdza Franciszka Paprockiego." Slavistica Vilnensis 57, no. 2 (2012): 185–96. http://dx.doi.org/10.15388/slavviln.2012.2.1219.

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W Wilnie w połowie lat 30. XVIII wieku jezuita ks. Jan Antoni Poszakowski (1684–1757) wydał pierwszy kalendarz, który zapoczątkował nową serię druków w Wielkim Księstwie Litewskim. Druki te stały się jedną z najpoczytniejszych form czytelnictwa w XVIII wieku w WKL1. W 2 połowie XVIII wieku wydawanie jezuickich kalendarzy w Wilnie odnowił historyk ks. Franciszek Paprocki (1723–1805)....Regina JakubėnasThe Political Vilnius Calendar of the priest Franciszek PaprockiThe article is devoted to the publishing of calendars – a permanent publishing initiative, launched in the first half of the 18th ce

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Jędrzejczak, Andrzej Łukasz. "The New Moon Festival in the Priestly Calendar of the Pentateuch. Exegesis of Fragments from The Book of Leviticus (Lev. 23:23–25) and The Book of Numbers (Num. 28:11–15; 29:1–6)." Poznańskie Studia Teologiczne, no. 36 (March 18, 2021): 49–65. http://dx.doi.org/10.14746/pst.2020.36.03.

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In the present article the author deals with pericopes from the priestly layer in the Pentateuch, which include references concerning the New Moon Festival. In the first point of this article, the author underlines connections of Hebrew words with other Semitics languages in terms of naming this feast. The controversial issue is the translation of Lev. 23:23–25, in which many scholars see not the New Moon Festival, but the New Year Festival. The author sets himself the task, using synchronous methods of work on the biblical text, to present his translation proposal of this disputed fragment. A

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McNutt, Jennifer Powell. "Hesitant Steps: Acceptance of the Gregorian Calendar in Eighteenth-Century Geneva." Church History 75, no. 3 (2006): 544–64. http://dx.doi.org/10.1017/s0009640700098620.

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History demonstrates that the calendar is a tool of far more significance than simply a means to organize units of time. For Roman high priests prior to the reign of Julius Caesar, the calendar was a tool of power, symbolizing political supremacy over society through the manipulation of time at will. Under Pope Gregory XIII, the calendar was a symbol of papal responsibility to ensure the proper worship of the Catholic Church. In the case of European Protestants, the Julian calendar was a symbol of religious identity and protest against Catholic domination. Likewise, within revolutionary France

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Mạnh, Tâm. "Hiểu, Biết, Yêu Để Sống Phụng Vụ". Khoa Học Công Giáo và Đời Sống 5, № 1 (2025): 18–22. https://doi.org/10.54855/csl.25513.

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Trong bài thánh ca tựa đề : “Nhân chứng Phúc âm” của linh mục Thành Tâm, Dòng Chúa Cứu Thế có viết : “Ta về thôi vì thánh lễ đã hết nhưng đời ta là thánh lễ nối dài. Đem tình thương Thiên Chúa đến mọi nơi ta sống sao để thành chứng nhân”. ĐK : “Này Ngài sai ta đi đây đó. Sống chứng nhân Phúc âm. Lãnh sứ mạng Chúa trao hôm nào vì là con Thiên Chúa. Này Ngài sai ta đi đây đó đi loan báo Tin Mừng. Loan tin mới tin vui của Ngài rằng Thiên Chúa yêu thương loài người”. Những lời trong bài thánh ca đó toát lên cho chúng ta biết : tuy lễ nghi kết thúc theo nghi thức Phụng vụ nhưng thánh lễ cuộc đời vẫ

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Dissertations / Theses on the topic ""Priestly Calendar""

1

Guillaume, Philippe. "Land and calendar : the priestly document from Genesis 1 to Joshua 18 /." New York : T&T Clark, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9780567322005.

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Books on the topic ""Priestly Calendar""

1

J, Figueiredo Anthony, ed. A priest for all liturgical seasons: Changing calendar, unchanging virtue. St. Pauls/ Alba House, 2009.

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2

Scollard, Robert Joseph. They honoured the vestments of holiness: A calendar of the deceased bishops, priests, and deacons of the Archdiocese of Toronto, 1792-1990. 4th ed. Archdiocese of Toronto, 1990.

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3

Land and calendar: The priestly document from Genesis 1 to Joshua 18. T & T Clark International, 2008.

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4

Guillaume, Philippe. Land and Calendar: The Priestly Document from Genesis 1 to Joshua 18. Bloomsbury Publishing Plc, 2019.

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5

Land and Calendar: The Priestly Document from Genesis 1 to Joshua 18. Bloomsbury Publishing Plc, 2010.

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6

Milgrom, Jacob. Leviticus 23–27. Doubleday, a division of Random House, Inc., 2001. http://dx.doi.org/10.5040/9780300261127.

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It provides an authoritative and comprehensive explanation of ethical values concealed in Israel’s rituals. Although at first glance Leviticus seems far removed from the modern-day world, Milgrom’s thoughtful and provocative comments and notes reveal its enduring relevance to contemporary society. Leviticus 23-27 brings us to the climactic end of the book and its revolutionary innovations, among which are the evolution of the festival calendar with its emphasis on folk traditions, and the jubilee, the priestly answer to the socio-economic problems of their time.

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Milgrom, Jacob. Leviticus 17–22. Doubleday, a division of Random House, Inc., 2000. http://dx.doi.org/10.5040/9780300262001.

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It provides an authoritative and comprehensive explanation of ethical values concealed in Israel’s rituals. Although at first glance Leviticus seems far removed from the modern-day world, Milgrom’s thoughtful and provocative comments and notes reveal its enduring relevance to contemporary society. Leviticus 23-27 brings us to the climactic end of the book and its revolutionary innovations, among which are the evolution of the festival calendar with its emphasis on folk traditions, and the jubilee, the priestly answer to the socio-economic problems of their time.

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8

A life of daring simplicity: Daily meditations on the priesthood. Liturgical Press, 2014.

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9

Liebermann, Rosanne. Exile, Incorporated. Oxford University PressNew York, NY, 2024. http://dx.doi.org/10.1093/9780197690871.001.0001.

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Abstract The book of Ezekiel makes rhetorical use of the human body to construct an exile-centred Judean identity. This focus on the body is inextricable from Ezekiel’s setting in the sixth-century BCE Judean exile to Babylonia. In such a context of upheaval, all the displaced group reliably retains are their bodies. Even so, the material surroundings of those bodies change completely, calling previously accepted ways of being into question. The book of Ezekiel reveals acute awareness of this situation, evoking bodily practices and embodied experiences that serve to construct a Judean identity

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10

Planner, Everyday. I'm a PRIEST, What's Your Superpower?: 2020-2021 Planner for Priest, 2-Year Planner with Daily, Weekly, Monthly and Calendar. Independently Published, 2019.

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Book chapters on the topic ""Priestly Calendar""

1

Guillaume, Philippe. "Sabbatical Calendar and Priestly Narrative." In Time and Astronomy in Past Cultures, edited by Arkadiusz Soltysiak. Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463222529-004.

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2

Guillaume, Philippe. "TRACING THE ORIGIN OF THE SABBATICAL CALENDAR IN THE PRIESTLY NARRATIVE (GENESIS 1 TO JOSHUA 5)." In Perspectives on Hebrew Scriptures II. Gorgias Press, 2007. http://dx.doi.org/10.31826/9781463212834-015.

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Santangelo, Federico. "Beyond Conservatism." In A Community in Transition. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197655245.003.0012.

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Abstract This chapter provides a close reconsideration of the main historical themes of religious history of the period between the Hannibalic War and the Gracchi: prodigy reporting and expiation, temple dedications, changes in the calendar, tensions within the priestly colleges, debates on priestly recruitment, and controversies over the management of religious knowledge. In doing so, it also aims to serve the wider agenda of the volume by pursuing the potential of a thematic approach on several levels and furthering the debate on problems of periodization and definition that have been centra

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"Appendix. The 364-day Calendar in the Priestly Account of Creation." In A Cosmic Liturgy: Qumran's 364-Day Calendar. Brepols Publishers, 2019. http://dx.doi.org/10.1484/m.stt-eb.5.118696.

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5

"The Priestly Festival Calendar and the Babylonian New Year Festivals." In The Old Testament in Its World. BRILL, 2005. http://dx.doi.org/10.1163/9789047407249_014.

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6

"The Priestly Sabbath and the Calendar: between Literature and Material Culture." In Contextualizing Jewish Temples. BRILL, 2020. http://dx.doi.org/10.1163/9789004444799_005.

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7

Dowd, Anne S., and Gabrielle Vail. "Balamkú’s History House." In The Materialization of Time in the Ancient Maya World. University Press of Florida, 2024. http://dx.doi.org/10.5744/florida/9780813069807.003.0008.

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Classic Maya Books-on-Walls, painted calculations, texts, and images are rare but sufficiently numerous to show that literate specialists, calendar priests, diviners, and scribes, used the walls of their houses of history for learning, teaching, and practicing their crafts. Balamkú in Campeche has a famously preserved Early Classic example of this kind of priestly abode and this chapter describes the traces of writing on its room walls. Expanding out from that subject, the authors consider the larger class of buildings that have evidence of being used in this fashion. The materialization of ti

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"The Date of Christmas and the Courses of the Priests." In Calendar and Chronology, Jewish and Christian. BRILL, 1996. http://dx.doi.org/10.1163/9789004332874_005.

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9

Leeming, David Adams. "Chimalman and Quetzalcoatl." In Mythology. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195121537.003.0005.

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Abstract The great high priest and monarch of the Golden Age in the Toltec city of Tula, the City of the Sun, in ancient Mexico, whose name, Quetzalcoatl, has been read to mean both “the Feathered Serpent” and “the Admirable Twin,” and who was fair of face and white of beard, was the teacher of the arts to the people of pre-Columbian America, originator of the calendar, and their giver of maize. His virgin mother, Chimalman the legend tells-had been one of three sisters to whom God, the All-Father, had appeared one day under his form of Citlallatonac, “the morning.”

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Kanter, Deborah E. "La catedral mexicana." In Chicago Católico. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252042973.003.0003.

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Mexicans, tejanos, and braceros converged on Chicago in greater numbers in the World War II era and after. Most settled around St. Francis of Assisi Church, which anchored the city’s largest Mexican neighborhood, the Near West Side. Puerto Ricans joined other Spanish speakers. Priests and nuns aimed to meet immigrants’ religious and social needs. St. Francis offered a rich Catholic liturgical calendar of feast days, novenas, and Holy Hours. Parishioners avidly took part in personal and communal religious devotion. St. Francis became “el refugio de los mexicanos” and simultaneously grew into a

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