Reasons for this calendar reconstruction: 

Adar II in 

A.D.

 15: Blessed Anne Catherine Emmerich describes Jesus celebrating the Feast of Tabernacles 

that year sometime after His Baptism of early October.

1253

  In order for the Feast of Tabernacles to occur after 

early October, the month of Nisan earlier that year would have had to be delayed by the addition of AdarII. 

Iyar 1 in 

A.D.

 15: delayed one day so that Nisan will have 30 days and Iyar 29 days. This causes a one day 

delay in the start of Sivan. 

Elul 1 in 

A.D.

 15: delayed one day so that Tishri 1 will not coincide with a Wednesday. 

Nisan 1 in 

A.D.

 16: delayed one day so that Nisan 15 will not coincide with a Friday. This results in a one day 

delay in the start of Iyar and Sivan, to keep the Feast of Weeks in its proper place on Sivan 6. 

Elul 1 in 

A.D.

 16: delayed one day, probably to prevent 3 months of 29 days each occurring in a 4 month 

period of time. Iyar and Sivan both had 29 days because of the delay in the start of Nisan. Tammuz had 30 

days, but Av would have had 29 days again, without the delay in the start of Elul. The one day delay in the 

start of Elul provides 2 months of 30 days (Tammuz and Av) to balance the 2 months of 29 days (Iyar and 

Sivan). This delay also has the effect of giving Elul 29 days and Tishri 30 days, the preferred configuration and 

the rule eventually adopted for the modern Jewish calendar. 

AdarII in 

A.D.

 17: see chapter 7,  The Martyrdom of John the Baptist,  for details on why this year was a leap 

year. 

Elul 1 in 

A.D.

 17: may or may not have been delayed one day. The reason for a delay would be so that Elul 

would have 29 days and Tishri would have 30 days. This would be the preferred configuration so that, if Tishri 

needed to be delayed one day, Elul could be extended by one day to 30 days. 

Heshvan, Kislev, and Tevet in winter of 

A.D.

 17   18:  The start of the months of Heshvan, Kislev, and Tevet 

were each delayed a day. Heshvan could have begun on Nov. 7 of 

A.D.

 17 (new moon at 11:00 hours JST that 

day; solar transit at 11:26 hours), but seems to have been delayed until Nov. 8, possibly in order to give Tishri 

30 days, instead of 29. This conclusion fits the information given by Blessed Anne Catherine about the dates 

and days of the week for Hanukah, namely, that Hanukkah that began and ended (Kislev 25 and Tevet 2) on 

the Jewish Sabbath. (See chapter 7,  The Martyrdom of John the Baptist  for details.) 

Iyar 1 in 

A.D.

 18: may have been delayed to give Nisan 30 days and Iyar 29. If there was no delay, then Nisan 

would have 29 days, and Iyar 30 days. 

Tishri 1 in 

A.D.

 18: delayed one day (from Wednesday to Thursday), to prevent Tishri 10 from interfering with 

the preparation day of the Sabbath. A number of configurations for the months Elul, Tishri, Heshvan, and 

Kislev are possible. The simplest is to give Elul 30 days and Tishri 29. If they decided to give Tishri 30 days, 

then Heshvan and Kislev would each likely have been delayed by one day also. 

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