moon, the Babylonians celebrated the 7th, 14th, 21st and 28th as "holy days", also called "evil days" (meaning inauspicious for certain 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. Judaism A continuous seven-day cycle that runs throughout history without reference to the phases of the moon was first practiced in Judaism, dated to the 6th century BCE at the latest. There are several hypotheses concerning the origin of the biblical seven-day cycle. Friedrich Delitzsch and others suggested that the seven-day week being approximately a quarter of a lunation is the implicit astronomical origin of the seven-day week, and indeed the Babylonian calendar used intercalary days to synchronize the last week of a month with the new moon. According to this theory, the Jewish week was adopted from the Babylonians while removing the moon-dependency. George Aaron Barton speculated that the seven-day creation account of Genesis is connected to the Babylonian creation epic, Enûma Eliš, which is recorded on seven tablets. In a frequently-quoted suggestion going back to the early 20th century, the Hebrew Sabbath is compared to the Sumerian sa-bat "mid-rest", a term for the full moon. The Sumerian term has been reconstructed as rendered Sapattum or Sabattum in Babylonian, possibly present in the lost fifth tablet of the Enûma Eliš, tentatively reconstructed "[Sa]bbath shalt thou then encounter, mid[month]ly". However, Niels-Erik Andreasen, Jeffrey H. Tigay, and others claim that the Biblical Sabbath is mentioned as a day of rest in some of the earliest layers of the Pentateuch dated to the 9th century BCE at the latest, centuries before the Babylonian exile of Judah. They also find the resemblance between the Biblical Sabbath and the Babylonian system to be weak. Therefore, they suggest that the seven-day week may reflect an independent Israelite tradition. Tigay writes: It is clear that among neighboring nations that were in position to have an influence over Israel – and in fact which did influence it in various matters – there is no precise parallel to the Israelite Sabbatical week. This leads to the conclusion that the Sabbatical week, which is as unique to Israel as the Sabbath from which it flows, is an independent Israelite creation. The seven-day week seems to