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And when it was evening he came with the Twelve" (, 17).After sunset, the Passover began, and then the Passover meal was taken – by Jesus and his disciples, as indeed by all the pilgrims who had come to Jerusalem. The Sabbath is the day when Jesus rested in the tomb.We need not go into the details of this proposal here; let us confine ourselves to the essentials.Jaubert bases herself primarily on two early texts, which seem to suggest a solution to the problem.Frequent attempts have been made, therefore, to reconcile the two chronologies with one another.A most important and indeed fascinating attempt to harmonize the two traditions was made by the French scholar Annie Jaubert, who developed her theory in a series of publications starting in 1953.First she refers to an ancient priestly calendar handed down in the , which was a Hebrew text produced in the second half of the second century before Christ.This calendar leaves the cycles of the moon out of consideration and bases itself upon a year of 364 days, divided into four seasons, each consisting of three months, two of them thirty days long and one thirty-one days long.

The evening of the first day of Unleavened Bread, on which the Paschal lambs are slaughtered in the Temple, is the vigil of the Passover feast. took courage and went to Pilate, and asked for the body of Jesus" (Mk 43).

Moreover, there is a comment reported by Mark that militates against this hypothesis.

He tells us that two days before the Feast of Unleavened Bread, the chief priests and scribes were looking for an opportunity to bring Jesus under their control by stealth and kill him, but in this regard, they declared: "not during the feast, lest there be a tumult of the people" ().

Jaubert sees here the solution to two problems: first, Jesus celebrated a real Passover meal, as the Synoptic tradition maintains; yet John is also right, in that the Jewish authorities, following their own calendar, did not celebrate the Passover until after Jesus' trial, and Jesus was therefore executed on the vigil of the real Passover, not on the feast itself.

Both the Synoptic and the Johannine traditions thus appear to be correct on the basis of the discrepancy between two different calendars.

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