Jesus Christ Our Promised Seed

JESUS
CHRIST
OUR
PROMISED
SEED
VICTOR PAUL WIERWILLE

JESUS CHRIST
OUR PROMISED SEED
Other books by Victor Paul Wierwille
Receiving the Holy Spirit Today

Are the Dead Alive Now?
Studies in Abundant Living Series
Volume I, The Bible Tells Me So
JESUS CHRIST
Volume II, The New, Dynamic Church OUR PROMISED SEED
Volume III, The Word’s Way
Volume IV, God’s Magnifies Word
Volume V, Order My Steps in Thy Word VICTOR PAUL WIERWILLE
Jesus Christ Is Not God
Jesus Christ Our Passover
American Christian Press

The Way International
New Knoxville, Ohio 45871
To my beloved grandchildren
with thanksgiving and prayer for your lives.
May each of you do your utmost for His Highest
The scripture used throughout this book is quoted from

the King James Version unless otherwise noted All ex-
planatory insertions by the author within a scripture verse
are enclosed in brackets. All Greek, Hebrew, and
Aramaic words are italicized and transliterated into
English.
International Standard Book Number 0-910068-42-9

Library of Congress Catalog Card Number 82-72672
American Christian Press
The Way International
New Knoxville, Ohio 45871
Copyright © 1982 by The Way, International
All rights reserved
Printed in the United States of America
CONTENTS
Preface xi
Acknowledgments xix
The Chronological Order of the Events
Surrounding the Birth of Christ xxi
Calendar of Pertinent Events from
4 B.C. to 1 B.C. xxv
Glossary of Astronomical Names
and Terms xxix
PART I THE CELESTIAL ANNOUNCEMENT

OF THE PROMISED SEEN: THE HISTORICAL
AND ASTRONOMICAL EVIDENCE
1. The Bible and Astronomy 3

2. Who Were the Wise Men? 13
3. Beginning to Date “His Star” 23
4. Astronomical Candidates for “His Star” 31
5. Jupiter and the Magi 59
6. Day and Time of Day of Christ’s Birth 67
7. The Significance of Tishri 1 75
8. Astronomy and the Birth of Christ 85
PART II THE PROPHECIES AND PEOPLE

ASSOCIATED WITH THE PROMISED SEED:
THE BIBLICAL RECORD
9. Prophecies about the Promised Seed 91

10. The Genealogy of Jesus Christ 113
vii
Contents
11. Zacharias and the Angel 133 ILLUSTRATIONS

12. Mary and the Angel 147
13. Mary and Elisabeth 163 CONSTELLATION PLATES
14. The Birth of John the Baptist 171
15. Mary, Joseph, and the Angel 183 Fig. 1 Jupiter and Venus: August 12, 3 B.C. 43
16. The Birth of Jesus Christ 199 Fig. 2 Jupiter and Regulus
17. The Magi 229 September 14, 3 B.C. 45
18. Jesus as a Youth 249 Fig. 3 Jupiter and Regulus:
19. Our Promised Seed 259 February 17, 2 B.C. 49
Fig. 4 Jupiter and Regulus: May 8, 2 B.C. 51
APPENDICES Fig. 5 Jupiter and Venus: June 17, 2 B.C. 53
Fig. 6. Massing of Planets: August 27, 2 B.C. 55
1. The Triple Planetary Conjunction Fig. 7 Path of Jupiter: August 3 B.C.—
of 7 B.C. 271 November 2 B.C. 61
2. The Historical Roots of the Modern Fig. 8 Magi Approach Bethlehem:
Christmas Celebrations 275 December, 2 B.C. 65
Fig. 9 “The Great Wonder”:
September 11, 3 B.C. 71
BIBLIOGRAPHY 279
SCRIPTURE INDEX 297
ABOUT THE AUTHOR 305
viii ix
PREFACE
O ne of the most celebrated of holidays around

the world is Christmas. Its popularity is grow-
ing even in traditionally non-Christian countries.
Merchants capitalize on its lucrative tradition of gift
giving. In my own family we have always given gifts
at Christmastime and gathered the family around
the Christmas tree. Warm memories of love and giv-
ing arise when I think of our traditional family
Christmas celebrations.
Yet tradition rather than truth is the basis for
celebrating the birth of Christ on December 25.
Tradition has brought us a stationary, dazzling star
over Bethlehem being pursued by three wise men on
the night Christ was born in a manger surrounded
by shepherds and animals. Tradition has brought us
Santa Claus sliding down the chimney to deliver gifts
to all good girls and boys. Christmas is and always
has been an incongruous blend of tradition, imagina-
tion, and a little truth.
xi
Preface Preface
Like everyone else, I was taught as a youngster within an hour and a half: the year, the date, and the
that there were three wise men who came to see Jesus hour. December 25, 1 A.D. is far off the mark.
at his birth, yet nowhere in the Bible can you find the In order to discover the truths regarding this sub-
number three designated. I was taught that the sheep ject, we must be willing to lay aside tradition, and
were grazing in the fields on the night of December honestly approach the subject with rational objectiv-
24. Yet all the books I have read on Eastern customs, ity, as any honest scientist approaches an experi-
plus visits to the Bethlehem area, have verified that ment. We must allow the Scriptures, the Word of
sheep are not put out in the pastures past October God, to speak for themselves. We must also know
because it is simply too cold. I also wondered why and understand figures of speech, Eastern customs,
King Herod would have all male children two years and the study of ancient Biblical manuscripts.
old and under killed if Jesus Christ were just a Sometimes it is interesting to note that our minds
newborn babe. have interpreted God*s Word from presumptions
As I was growing up in the church, no one ever that we ourselves are not even aware we are making.
taught me that there could be some direct relation- When we question these presumptions, we im-
ship between the astronomical signs in the sky and mediately see that our mental pictures do not ac-
the birth of God*s only begotten Son. Yet God put curately reflect what is stated in the written Word.
the stars in their courses and set them for signs and We must permit the Scriptures to interpret them-
seasons (Genesis 1:14). Surely it is not inconceivable selves and block out private assumptions and inter-
that the Lord God Almighty, the Creator of the pretations from our research study.
heavens and earth, would in His infinite knowledge, In Biblical research we study the Scriptures with
wisdom, and ability coordinate the movements of the the understanding and believing that they are God-
stars and planets so that they with celestial grandeur inspired and, therefore, perfect and without con-
could announce the birth of His only begotten Son, tradiction when the original revelation is accurately
the Messiah. known. Biblical research recognizes that no record in
So how did the birthday of our savior become one Biblical account may contradict a passage in
associated with December 25? When was the savior another record on an identical subject. As products
really born? By carefully tracking the details in the of God*s inspiration, all records will complement or
Word of God, in history, and in the field of supplement, and enhance each other as they enable
astronomy, we can certify the time of his birth to
xii xii
Preface Preface
us to see an overall view of the birth of our Lord Whereas the first section of the book is scientific in
Jesus Christ. nature, it is written with the non-scientist in mind.
Secular sources of information from the fields of All of us can appreciate the greatness of God*s re-
science, history, and ancient literature should also be vealed Word as He placed it with such precision in
utilized as tools of study when they shed light on the the stars.
testimony of Scripture. However, such information Since all preceding history was leading up to and
or sources dare never be permitted to have more preparing the way for the coming of the Messiah, it
credibility than the Word of God itself. At best, is appropriate that the second part of our study
secular sources will simply corroborate and give il- should begin with the Old Testament prophecies of
luminating detail to truths already revealed in Scrip- the promised Messiah and with the reasons why this
ture. All these above-mentioned methods have been Messiah*s coming was so significant to the men of
employed in this work. antiquity. After this, we will study the record of
Jesus Christ*s genealogy, his relationship to the
* * * House of David, and his divine conception.
In order to understand the context of the times in
The coming of the Christ was by no means an which the Messiah was born, we will examine
unanticipated event. Indeed, the story of the coming records concerning his spiritually powerful predeces-
redeemer was written in the stars when the heavens sor, John the Baptist. John was a prophet sent by
were originally put in order by God. The first part of God over four hundred years after the Prophet
this study examines the Biblical information regard- Malachi. John called Israel back to God*s Word and
ing “his star” which was seen by the wise men. The thereby prepared the way for God to reveal the
Biblical record is enhanced and substantiated by ministry of Jesus Christ. With a knowledge of John
astronomical and historical records which further and his divine mission, we can move in chronological
underscore the magnitude of God*s power and love order through the events leading to the birth of
in planning for our redemption. Once “his star” has man*s long-awaited promised seed. We will observe
been identified, the documentation of the very day many wonderful truths concerning the parents of
and the time of day when the Christ was born can be both John and Jesus. The ardent commitment of
pinpointed. Zacharias and Elisabeth, and Joseph and Mary were
xiv xv
Preface Preface
vital in making possible both the lives and ministries may want to read the book as it is now structured;
of John the Baptist and Jesus the Christ. others may find it more beneficial to read Part II
Throughout this book the perceptive reader will be first, followed by Part I, and then, perhaps, Part II
awed by the accuracy of the Word of God and the again. Whichever way you choose to approach this
magnificence of what God wrought in bringing into study, may the result be the same: I want this
the world the redeemer. His part in God*s plan was research on one of the greatest events in all history to
so vital that he was ever foreknown and foretold, but bless you mightily, building your believing in God*s
he was not God the Father. The redeemer*s actual incomparable integrity as He revealed the coming of
existence began with his conception and birth to a His only begotten Son, Jesus Christ, our promised
woman named Mary about two thousand years ago. seed.
Born of divine conception into a world that was bent
on killing him from his birth, the Christ would
ultimately fulfill his God-given mission as savior of
the world.
* * *
As the research team and I considered and recon-

sidered the structure of this study, we went back and
forth trying to determine which part of this research
should come first: the Biblical astronomy with its
historical and scientific data or the prophecies and
people associated with the promised seed. It became
evident that the astronomy and its fixing of dates had
to be this study*s foundation as every succeeding
chapter is affected by these dates. However, I am
suggesting that you, the reader, determine which ap-
proach to reading seems most helpful to you. Some
xvi xvii
ACKNOWLEDGMENTS
T his book Jesus Christ Our Promised Seed came into

concretion with the assistance of the scholarship
of a group of qualified research men and women. In
August of 1979 a research team, consisting of Walter
J. Cummins, John Crouch, Gary R. Curtis, Michele
C. Curtis, Bernita Jess, Karen W. Martin, Donna
Randall, Bo Reahard, and Chip Stansbury, joined
me in considering my original research work on the
birth of Christ. After the research team*s study and
discussion, Chip Stansbury and John Crouch, under
the supervision of Walter J. Cummins (coordinator
of the Research Department of The Way Interna-
tional) continued to refine and expand the research
work on this great topic of the coming of the
Messiah. John Crouch*s scientific contribution to
Part I of this study regarding astronomy is most il-
luminating and exciting in bringing to light the un-
paralleled accuracy and depth of God*s dynamic
Word written in the stars.
xix
Acknowledgments
My daughter and long-time editor, Karen Wierwille THE CHRONOLOGICAL ORDER OF

Martin, along with Michele C. Curtis, reworked the THE EVENTS SURROUNDING
research manuscript for its structure and clarity of THE BIRTH OF CHRIST
communication. The manuscript in its numerous
drafts was tirelessly retyped by our Word Processing
Department under the supervision of Joann Herman.
Camille Kavasansky and Barbara Geer proofread
the manuscript, while Way Publications under Tom
L isted below are the events surrounding the birth
of Christ which can be historically and/or astro-
nomically pinpointed.
Plain prepared the copy for publication. Rosalie F.
Rivenbark, as coordinator of my publications, over- May, 4 B.C. During the course of Abia, the angel
saw the production of this book and Emogene Allen, Gabriel appears to Zacharias serving in
coordinator of The Way International Bookstore, the Temple
prepared Jesus Christ Our Promised Seed for marketing. June, 4 B.C. Conception of John the Baptist
To all who contributed to this work, I am very Dec., 4 B.C. Gabriel appears to Mary in Nazareth;
grateful. conception of Jesus Christ; Mary
As a follower of God and a confirmed believer in travels to Judea to see her cousin
the accuracy of God*s Word, I am particularly awed Elisabeth
and grateful for the love, the grace, and the goodness March, 3 B.C. Mary returns to Nazareth; John the
of our God in allowing such truths as these unfolded Baptist is born to Zacharias and
Elisabeth
in Jesus Christ Our Promised Seed to be heralded again
from His Scriptures. Aug. 12, 3 B.C. Jupiter and Venus in conjunction in
Leo; Magi begin noting their observa-
tions of the activity of Jupiter, the king
planet
Sept. 11, 3 B.C. Birth of Jesus Christ; first day of
Tishri; sun in Virgo with the “moon
beneath her feet”
Sept. 14, 3 B.C. Jupiter and Regulus in conjunction in
Leo
xx xxi
The Chronological Order of Events The Chronological Order of Events
Feb. 17, 2 B.C. Jupiter and Regulus in conjunction in Luke 1:26-38 Angel’s announcement of the birth of
Leo Jesus to Mary in Nazareth
May 8, 2 B.C. Jupiter and Regulus in conjunction in Luke 1:39-56 Mary visits her cousin Elisabeth,
Leo mother of John the Baptist, for three
months
June 17, 2 B.C. Jupiter and Venus in conjunction in
Leo Luke 1:57-80 Birth of John the Baptist to Zacharias
and Elisabeth
Aug. 27, 2 B.C. Massing of planets Jupiter, Mars,
Mercury, and Venus in Leo, Jupiter Matt. 1:18-24 Joseph is encouraged by an angel of the
and Mars in conjunction; Magi leave Lord “to take unto thee Mary thy
for Jerusalem after this celestial event wife”
Dec., 2 B.C. Magi arrive in Jerusalem; Jupiter visi- Matt. 1:25a; Jesus Christ is born in Bethlehem
ble over Bethlehem before dawn as the Luke 2:1-20
Magi travel there to worship the Christ
who is more than one year and three Matt. 1:25b; Jesus’ circumcision and naming
months old; Magi depart for Persia; Luke 2:21
Joseph, Mary, and Jesus flee to Egypt Luke 2:22-24 Mary’s purification and Jesus’ presen-
Jan. 9, 1 B.C. Eclipse preceding Herod’s death tation to the Lord
April 8, 1 B.C. Archelaus, the new king of Judea, Luke 2:25-35 Simeon thanks God for the promised
disrupts Passover; Joseph, Mary, and seed
Jesus returning to Judea from Egypt Luke 2:36-38 Anna, a prophetess in the Temple,
“turn aside” into Galilee and settle in gives her praise and thanks to God
Nazareth
Matt. 2:1-12 Magi from the East arrive in Jerusalem
Listed below are the Biblical passages recording the and proceed to Bethlehem
events surrounding the birth of Christ in the order in Matt. 2:13-22 Joseph, Mary, and the child flee from
which they occurred. There is some overlapping in Herod to Egypt
time for some of the events listed. Matt. 2:23; After Herod’s death Joseph and family
Luke 2:39 return to Nazareth
Luke 1:5-25 Angel’s announcement to Zacharias in
the Temple of the birth of John the Luke 2:40 Jesus (to age twelve) “grew and waxed
Baptist strong”
xxii xxiii
The Chronological Order of Events
Luke 2:41-50 Jesus stays behind at the Temple when

his parents leave after the Feast of
Unleavened Bread
Luke 2:51-52 Jesus (from age twelve to manhood)
“increased in wisdom and stature”
CALENDAR OF
PERTINENT EVENTS
FROM 4 B.C. to 1 B.C.
xxiv
Passover Course of Abia Elizabeth’s 6th Month of Pregnancy
April 12-18 May 19-25 Gabriel Appears to Mary
Elizabeth Conceives
TEBETH SHEBAT ADAR NISAN IYYAR SIVAN TAMMUZ AB ELUL TISHRI MAR- KISLEV TEBETH
CHESHVAN
30 30 29 30 29 30 29 30 29 30 29 29 29
JAN FEB MARCH APRIL MAY JUNE JULY AUGUST SEPT OCT NOV DEC
31 28 31 30 31 30 31 31 30 31 30 31
4 B.C.
Jupiter-Regulus Conjunction Sept. 14
Birth of John Feast of Trumpets
Circumcision of John Birth of Jesus Sept. 11 Circumcision of Jesus Sept. 18
Mary Leaves
Passover First Jupiter-Venus Conjunction Simeon and Anna at the Temple
Elizabeth’s
Mar. 31—Apr.5 Aug. 12 Oct. 21
SHEBAT ADAR NISAN IYYAR SIVAN TAMMUZ AB ELUL TISHRI MAR- KISLEV TEBETH
CHESHVAN
30 29 30 29 30 29 30 29 30 29 29 29
31 28 31 30 31 30 31 31 30 31 30 31
3 B.C.
Jupiter-Regulus Conjunction Jupiter on Meridian Dec. 4

May 8 Last Massing
Jupiter-Regulus Hanukkah Dec. 22-29
Jupiter-Venus of Planets
Conjunction Passover Arrival of Magi in Bethlehem
Conjunction in Leo
Feb. 17 April 18-24 Joseph, Mary, Jesus Flee to Egypt
June 17 August 27
SHEBAT ADAR ADAR II NISAN IYYAR SIVAN TAMMUZ AB ELUL TISHRI MAR- KISLEV
CHESHVAN
30 29 30 29 30 29 30 29 30 30 30 29
31 28 31 30 31 30 31 31 30 31 30 31
Lunar Eclipse
2 B.C.
Before Herod’s Archelaus Disrupts Passover April 8
Death Jan. 9 Joseph, Mary, Jesus Return to Nazareth
TEBETH SHEBAT ADAR NISAN IYYAR SIVAN TAMMUZ AB ELUL TISHRI MAR- KISLEV
CHESHVAN
30 30 29 30 29 30 29 30 29 30 30 30
31 28 31 30 31 30 31 31 30 31 30 31
3 B.C.
This calendar gives a visual display of the months in which occurred significant dates surrounding
the birth of Jesus Christ. The Hebrew months for those years are given alongside our months. Since
our months are based on a fixed number of days, our dates remain in the same season of the year for
thousands of years. However, the months of the Hebrew calendar are determined by the moon, so
that the actual date of the first day of a month shifts from year to year. The Hebrew lunar months
were either twenty-nine or thirty days in length. These dates can, however, be determined by com-
puting the moon’s motions backwards through history. The dates given here are based on a tradi-
tional reckoning.*
Twelve months reckoned by the moon will fall eleven days short of a full solar year of 365 days.
Therefore, if a festival, such as Passover, is reckoned only by the moon, it will fall over a week
behind each year until it falls in winter! To compensate, an extra month, called an intercalary
month, of either twenty-nine or thirty days, was added by the ancient Hebrews about every third
year to keep the calendar in pace with the seasons. The intercalary month was named the “second
Adar” (Adar II).
The reckoning of Passover is done by counting the fourteenth day of the month (the fourteenth
day after the appearance of the crescent moon at sunset) as the day when the lamb is slain.
However, the month must begin at a time when the season has passed into spring sufficiently so that
the barley was ripe enough to be harvested and presented at the Temple as required by the law. This
harvest determined which years received the second Adar.
*A.A. Akavia, Calendar for 600 Years: Comparative Calendar of All Chronological Tables from the Creation until the End of the Sixth
Millennium (Jerusalem: Mossad Harav Kook, 1975).
GLOSSARY OF ASTRONOMICAL
NAMES AND TERMS
Astrology
the pretended art of predicting the future from the
motions and positions of heavenly bodies
Astronomy
the science describing the position, motions, magni-
tudes, and composition of the heavenly bodies
Aurora Borealis
a luminous phenomenon appearing high in the at-
mosphere at night towards the north, especially visi-
ble in arctic regions; caused by atomic particles
ejected from the sun
Celestial Equator
the great circle in the heavens directly over the earth’s
equator
Celestial Latitude
the angular distance from the ecliptic (see Latitude,
Ecliptic)
Celestial Longitude
the angular distance from the line of longitude marked
by the first point of Aries, which is the position of the
sun over the equator at the spring equinox on March 21
xxix
Glossary of Astronomical Names and Terms Glossary of Astronomical Names and Terms
Celestial North Pole straight line can be drawn through these two celestial
the point in the heavens directly over the earth’s bodies to the celestial north pole
north pole; now located less than a degree from the
star Polaris Constellation
CELESTIAL a configuration of fixed stars around which, since ex-
LINE OF LINE OF NORTH POLE
CELESTIAL CELESTIAL
treme antiquity, an imaginary pictorial representa-
LATITUDE LONGITUDE tion has been drawn in order to preserve the star
ECLIPTIC names contained therein
CELESTIAL
EQUATOR Eclipse
the covering of a celestial body by another celestial
CELESTIAL
EQUATOR
body, or its shadow; in a solar eclipse, the moon
passes between the sun and the earth, and the moon
Comet covers the sun, partially or entirely, while in a lunar
a luminous heavenly body orbiting the sun which has eclipse, the moon passes through the earth’s shadow
the appearance of a small, bright head trailed by a
tail; orbits range from short parabolic orbits of a few Ecliptic
years to near-hyperbolic orbits of thousands of years the path that the sun moves through the heavens
during the course of a year as it passes through the
Conjunction twelve constellations of the zodiac
a configuration in which heavenly bodies line up
along a line of celestial longitude; an imaginary Heliacal Rising
- the rising of a celestial body in the eastern sky
NORTH POLE
shortly before dawn, before the sun obscures it by
its brilliance
PLANET OR STAR
Latitude
the angular distance on the surface of the earth north
PLANET
xxx xxxi
or south of the equator; lines of latitude circle the heated by friction to incandescence, and appears as a
earth parallel to the equator brief, brilliant streak across the sky
Longitude North Pole

the angular distance on the surface of the earth east the northern extremity of the earth’s axis (different
or west of the standard longitude at Greenwich, from Celestial North Pole)
England; lines of longitude circle the earth through
the north and south poles Nova
a star that greatly increases its magnitude, then slowly
LONGITUDE decreases over days and weeks following
LATITUDE
Occultation
EQUATOR
a smaller celestial body being covered by a larger
body, especially the moon passing in front of a star
or planet
Planet
Massing of Planets a major heavenly body revolving in an orbit about
the appearance of three or more planets in a con- the sun, including the earth; planets visible to the an-
stellation cients were: Mercury, Venus, Mars, Jupiter, and
Saturn; modern telescopes have revealed Uranus,
Meridian Neptune, and Pluto
an imaginary semi-circle passing directly overhead
of the observer and intersecting the horizon directly Regulus
north and south the brightest star in Leo; in Semitic languages the
word regel means “foot”
Meteor
a small piece of stone or metal in orbit around the sun, Retrograde Motion
which, when it passes into the earth’s atmosphere, is a visual effect in which the planets beyond the earth
xxxii xxxiii
appear to reverse their motion, tracing a loop in the names and pictures of these constellations date from
sky; occurring because of the change in the line of the most remote antiquity; the twelve constellations
sight to the planet as the earth passes by the slower- are: Virgo, Libra, Scorpio, Sagittarius, Capricorn,
moving outer planets such as Jupiter Aquarius, Pisces, Aries, Taurus, Gemini, Cancer,
Leo
Zodiacal Glow
MAR a faint glow lying along the ecliptic from the horizon
to about a 300 angle above the horizon; origin uncer-
MAR
FEB tain
FEB
JAN
JAN
LINE OF
SIGHT
EARTH’S JUPITER’S
ORBIT ORBIT
RETROGRADE MOTION
Spica
the brightest star in Virgo; Arabic name is Al Zimach,
akin to the Hebrew root ssemah, translated “sprout,
branch”
Triple Conjunction
an outer planet in retrograde motion passes another
planet or fixed star three times
Zodiac
the constellations through which the ecliptic passes;
xxxiv xxxv
PART I
THE CELESTIAL
ANNOUNCEMENT OF
THE PROMISED SEED:
THE HISTORICAL AND
ASTRONOMICAL EVIDENCE
CHAPTER ONE
THE BIBLE
AND ASTRONOMY
T here is a divinely designed system and order to

God’s creation. God has numbered and named
the stars; He has set them to reveal His marvelous
plan of redemption.
Psalms 147:4:
He [God] telleth the number of the stars; he calleth
them all by their names.
In the beginning, when God created the heavens

and the earth and set the stars in their courses, He af-
fixed specific names to the stars. The very names of
the stars as well as their groupings reveal aspects of
God’s plan of redemption. This information was
given to Adam who taught the patriarchs, and in this
manner it was passed on from generation to genera-
tion throughout the centuries.
In the study of astronomy’s relationship to God’s
Word, we discover that a knowledge of God and His
3
4 / Jesus Christ Our Promised Seed The Bible and Astronomy / 5
outline of redemption existed thousands of years Their line is gone out through all the earth, and their
before the revelation was given in written form. In words to the end of the world. In them hath he set a
both the positioning of the stars and in the star tabernacle for the sun,
names, the revelation of the grand plan of redemp- Which is as a bridegroom coming out of his chamber,
tion was given.1 According to Psalms 147 the very and rejoiceth as a strong man to run a race.
names of the stars were chosen by God; they reveal His going forth is from the end of the heaven, and his
circuit unto the ends of it: and there is nothing hid from
the significance of God’s revelation.
the heat thereof.
It is sometimes difficult for us who are accustomed
to having God’s revelation in written form to under-
A study of the words of this psalm clearly indicates
stand that God can and does communicate to man in
that they denote more than awe for the Creator. In
more ways than just the written Word. Hebrews 1:1
noting both the structure and words used, the whole
states that “God. . . at sundry times and in divers
passage graphically tells of God’s revelation placed
manners spake.” One of the “divers manners” in
in the heavens: the stars prophesy, they show
which God spoke was through the signs given in the
knowledge, they tell of God’s glory, and they set
stars. Just as the written Word of God declares God’s
forth His purposes
glory and redemptive plan, so do the heavens.
God’s creation of the heavens and the earth in
their proper order is given in Genesis 1:1. His
Psalms 19:1-6:
reestablishing of the heavens and the earth for man,
The heavens declare the glory of God; and the firma-
ment sheweth his handywork. as we know man, begins with Genesis 1:2. After God
Day unto day uttereth speech, and night unto night had called light into existence, He began giving
sheweth knowledge. order to all things in the heavens and in the earth.
There is no speech nor language, where their voice is not
heard. Genesis 1:14:
And God said, Let there be lights in the firmament of
1. More detailed information on this can be found in the following the heaven to divide the day from the night; and let
sources: Frances Rolleston, Mazzaroth; or, The Constellations (1863; new them be for signs, and for seasons, and for days, and
ed., London: Rivingtons, 1882); E.W. Bullinger, The Witness of the
Stars (1893; reprint ed., Grand Rapids: Kregel, 1967); Joseph A. Seiss, years.
The Gospel in the Stars (1882; illus. ed., Grand Rapids: Kregel, 1972);
and Clyde L. Ferguson, The Stan and the Bible (Hicksville, N.Y.: Ex- 2. For a more detailed view of this psalm see The Companion Bible
position Press, 1978). (reprint ed., Grand Rapids: Zondervan, 1974), pp. 737-738.
Days and years are familiar to everyone. The note at the outset that Biblical astronomy differs
“seasons” mentioned in this verse indicate periods vastly from the counterfeit “study” of astronomy
of time, not just spring, summer, fall, and winter. known as astrology, which purports to interpret
The word “signs” in Genesis 1:14 is of great celestial events as they influence men’s lives. The
significance. It comes from the Hebrew root avah, original revelation of the stars’ meaning was God-
meaning “to mark,” and is used of marking some- given, but as the years passed, the true meaning of
one significant to come. Thus, at the very opening of the stars’ revelation was corrupted and perverted
the written Word, God declares that lights in the fir- into astrology. From such perversions developed
mament of the heaven are signs of important things many of the widespread myths of the ancient and
to come. modern world. The stars of heaven do give God’s
The record of Genesis 1:14 anticipates the coming divine plans when properly understood, but the
of the one who is explicitly prophesied of in Genesis distortions and practices of astrology are idolatrous
3:15, the “seed of the woman,” our promised seed. and strenuously forbidden in the Scriptures.3
Biblical astronomy is the true understanding of the
Genesis 3:15: names of the stars as they depict the coming of the
And I will put enmity between thee and the woman, one who is the Christ. Just as the sun and moon in
and between thy seed and her seed; it shall bruise thy their courses mark out the days, months, and years,
head, and thou shalt bruise his heel. likewise the stars and planets in their courses mark
out the signs concerning God’s plan of redemption
Since the stars declare God’s plan of redemption, which culminates in Jesus Christ, the seed of the
it is necessary that the stars should herald the coming woman, the Messiah, the promised seed.
of the woman’s seed, the redeemer. But how does The names of the stars give the detailed parts of
one begin to understand the stars and their signs and
how these reveal God’s plan? 3. God’s Word specifically forbids astrology and worship of the
heavenly bodies. Isaiah 47:12-14: “Stand now with thine enchant-
A person must first be aware that the original ments, and with the multitude of thy sorceries, wherein thou hast
names of stars have been providentially preserved laboured from thy youth; if so be thou shalt be able to profit, if so be
down through the centuries in the Semitic languages. thou mayest prevail. Thou art wearied in the multitude of thy counsels.
Let now the astrologers, the stargazers, the monthly prognosticators,
The ancient names of the stars have meanings stand up, and save thee from these things that shall come upon thee.
which, when properly understood, make up the Behold, they shall be as stubble; the fire shall burn them; they shall not
foundation of a true Biblical astronomy. Carefully deliver themselves from the power of the flame: there shall not be a coal
to warm at, nor fire to sit before it.”
the plan, for the ancient star names were first given Jacob by inspiration declares that Judah is sym-
by God. Again, carefully observe Psalms 147:4. bolized by the lion. In the twelve constellations of the
zodiac, there is one sign for the lion and that is Leo.
He telleth the number of the stars; he calleth them all Here in Genesis 49, Leo, the lion, and Judah, are
by their names. being identified with each other. Furthermore, Jacob
declares that “the sceptre shall not depart from
To begin to understand God’s message, the an- Judah, nor a lawgiver from between his feet.” In
cient names as well as the groupings of the stars and astronomical terms this statement is also significant
planets need to be studied. The heavens contain because of the star named Regulus, which is the
twelve conspicuous groupings of stars. Throughout dominant, brightest star in the constellation of Leo.
the ancient world these twelve groupings, called The Arabic word regel means “foot” and is identical
“constellations,” or “signs of the zodiac,” were in meaning to the Aramaic word regla and the
known and respected as depicting eternal truths. To Hebrew word regel. Thus the brightest star in the
focus in on one of these constellations and demon- constellation of Leo has the Biblical connotation of
strate its significance, we can see the record in the foot, tying in with the “from between his feet,”
Genesis 49 where Jacob on his deathbed prophesies of Genesis 49:10. In this one verse alone, the lion of
concerning his twelve sons and their offspring for Judah, Leo, is intertwined with a lawgiver coming
generations to come.4 Verses 9 and 10 contain from between his feet, represented by the king star,
Jacob’s words to his son Judah. Regulus.5
Some of the things foretold in the Book of Genesis
Genesis 49:9 and 10: gain their full interpretation and meaning in the
Judah is a lion’s whelp: from the prey, my son, thou art Book of Revelation. So it is with the full identifica-
gone up: he stooped down, he couched as a lion, and as tion of the lion with the Messiah who would descend
an old lion; who shall rouse him up? from Judah, which is stated explicitly in Revelation
The sceptre shall not depart from Judah, nor a
5:5.
lawgiver from between his feet [Hebrew: regel], until
Shiloh come; and unto him shall the gathering of the
people be.
5. All ancient civilizations recognized Regulus as the king star, the one
and only king star in the zodiac. “Regulus” means “kingly” in Latin.
4. For a consideration of Jacob’s sons as the twelve zodiacal signs see See Richard Hinckley Allen, Star Names: Their Lore and Meaning (1899;
Ferguson, The Stars and the Bible, pp. 13-15. new ed., New York: Dover Publications, 1963).
Revelation 5:5: light of the written Word, enough truth can be seen
And one of the elders saith unto me [the Apostle John, to demonstrate some of the greatness of God’s
writer of the Book of Revelation], Weep not: behold, wonderful revelation.
the Lion of the tribe of Juda, the Root of David, hath
prevailed to open the book, and to loose the seven seals
thereof [Christ being the Lion of the tribe of Judah and
the Root and offspring of David].
“...The Lion of the tribe of Juda, the Root of

David.” Clearly here is the conclusive link between
Judah, the lion, and the Lord Jesus Christ. Thus,
Leo was the specific sign placed in the heavens to
communicate part of God’s redemptive plan from
the great-grandson of Abraham, Judah, through his
genealogical line to the Christ.
This example of the offspring of Judah being linked
to the constellation Leo is just one of many examples
which shows the authority of the stars as signs. The
significance of this particular constellation of Leo
will be viewed in more detail later in this study, but it
is pointed out here to demonstrate that celestial
bodies are God-arranged and have definite God-
ordained meanings and significance.
By way of the stars, God’s blueprint for mankind
was known long before it was put into writing. The
detailed meaning of the revelation of the heavens
may never be fully recaptured in our day and time.
However, by studying ancient records, languages,
and astronomical terms, and by evaluating them in
CHAPTER TWO
WHO WERE THE WISE MEN?
T o begin our study of the stars on the specific

subject of the coming of the promised one, we
start by looking at the record of the wise men, star
observers, of Matthew 2 . This record tells that wise
men from the East saw a star, “his star,” which
prompted them to go to Jerusalem seeking the king
of the Judeans. Interestingly, these men, Gentiles,
had a knowledge of God’s true Word as it was re-
vealed in the stars, for they alone came to Bethlehem
seeking the king of the Judeans as they alone recog-
nized the celestial announcement of his birth.
We too can know what the heavens revealed at the
time of the Messiah’s coming. By thoroughly re-
searching what is stated in the Bible, plus studying
the astronomical evidence, we find how intricately
the Bible and astronomy mesh with regards to “his
star” which the wise men sought, making the truth
13
14 / Jesus Christ Our Promised Seed Who Were the Wise Men? / 15
regarding the birth of God’s Son within the reach of in Media and Persia as a religious caste before the
those who want to know.1 time of Zoroaster (ca. 600 B.C.), the founder and
What exactly does the Bible record about the wise prophet of the Zoroastrian religion. Prior to
men and “his star”? Matthew 2 contains this infor- Zoroaster, the Magi religion is thought to have been
mation. a type of nature worship.
When Zoroastrianism became prominent in Per-
Matthew 2:1: sia, many Magi adopted it as their own and became
Now when [after] Jesus was born in Bethlehem of the priesthood of that religion. Following the death
Judaea in the days of Herod the king, behold, there of Zoroaster the Magi splintered into two major
came wise men [Greek: magoi] from the east to sects: (1) those who continued following the religion
Jerusalem. of Zoroaster, and (2) those who returned to the an-
cient forms of nature worship, especially emphasiz-
The Greek word magoi (Aramaic: mgushe) is poorly ing sun worship.2
translated by the words “wise men.” Magoi is a During the first century after the birth of Christ,
reference to a specific religious caste called Magi or there was a great influx of the Magian sect into the
Magians that was prominent in ancient Near East- Roman Empire. These Magi were not those loyal to
ern society, especially in Persia. Virtually nothing is Zoroastrianism; rather, they were those who had fur-
popularly known about them today. Who were these ther developed their pagan forms of sun worship,
people? Why were they knowledgeable of the birth of magical arts, astrology, and sorcery. From them we
the Judean king? As far as we know, at the time of derive the terms “magic” and “magician.” The in-
Christ’s birth no one in Israel was aware of their fluence of this sect of the Magi, the sun worshippers,
king’s birth through observation of the stars; it was on religious practices in the Roman Empire still re-
only the Magi of the East who came to know of this mains in our culture.
event by reading the astronomical message. Since the Eastern Magi remained faithful to the
Ancient records indicate that the earliest Magi lived teachings of Zoroaster, it is significant to note several
1. Many scholars’ works have contributed valuable insight into this
2. James Hope Moulton, Early Zoroastrianism (1913; reprint ed.,
field from historical and astronomical points of view. Many
Amsterdam: Philo Press, 1972), P. 226; and Moulton, The Treasure of
possibilities and new information have been brought to light by Ernest
the Magi (London: Oxford University Press, 1917), p. 64. See also
L. Martin in The Birth of Christ Recalculated, 2d ed. (Pasadena: Founda-
George Rawlinson, The Sixth Great Oriental Monarchy (New York: Dodd,
tion for Biblical Research, 1980). His study and suggestions have been
Mead & Co., 1872), pp. 365, 400.
most helpful in our research.
parallels between Zoroaster’s teachings and those of that Judeans during the Babylonian captivity, five
the Old Testament.3 Zoroastrians believed in one hundred years before the birth of Christ, wielded
supreme God who created the heavens and the earth, great influence in the royal courts where Magi served.
who authored all that is good. They also believed in a For example, Daniel, Shadrach, Meshach, and
spiritual adversary who authored evil. They believed Abednego all held high offices in the kingdom of
in a coming redeemer, a prophet who would be sent Babylon. Daniel was made “master of the magicians
by God to save mankind. They strictly forbade the [Magi], astrologers, Chaldeans, and soothsayers,”
worship of idols. They believed in angels and in devil according to Daniel 5:11. Judean teaching on the
spirits and the eventual triumph of good over evil. celestial message in the stars was attentively listened
They set forth a system of laws and ethics stressing a to in this Babylonian society which set much impor-
strict code of moral behavior. tance on celestial motions. That this society excelled
It is therefore important to remember that the in astronomy and astrology can be seen in how the
Magi of Matthew 2:1 are said to be “from the terms “Babylonian” or “Chaldean” have been long
east.” They were men reputed for their knowledge synonymous with diviners and observers of the stars.
of religion, astronomy, and the spiritual significance The truth concerning “his star” became accessi-
of astronomical phenomena.4 How did these Magi ble knowledge to the Magi when the Persians took
happen to accurately understand much of the true over the Babylonian Empire (Daniel 5:31). As
meaning of the stars? The Book of Daniel records recorded in Daniel 6, at the time of the takeover,
Daniel retained the high position he had held under
3. These similarities are noted in detail by Peter M. Bernegger in Babylonian rule. He “was preferred above the
“The Star of Bethlehem—Part 1: The Biblical Record,” The Way
Magazine, November/ December 1978, pp. 6-10. See also Samuel K. presidents and [the one hundred and twenty]
Nweeya, Persia: The Land of the Magi, 5th ed. rev. (Philadelphia: John princes, because an excellent spirit was in him”
C. Winston, 1913), pp. 249-259.
4. McCasland speaks of Philo’ s distinction between the respected (Daniel 6:3). Daniel was again set over the Magi,
Magi who were reputable for their genuine knowledge in the natural and therefore could fully instruct them in the ac-
and spiritual realms, and those Magi who were, as Philo termed them,
“counterfeit” practitioners of magic. See The Interpreter’s Dictionary of curate knowledge of Biblical prophecy written in the
the Bible (Nashville: Abingdon Press, 1962), s.v. “Magi,” by S.V. Mc- stars.
Casland. Moulton’s Early Zoroastrianism (p. 226) and his Treasure of the
Magi (p. 64) recognize the two groups, and state that those loyal to Thus, the Judeans in the courts of Nebuchadnez-
Zoroaster remained in Persia. In the Peshitta Old Testament, the same zar and Darius passed on their knowledge of the
Aramaic word for “wise men,” mgushe, found in Matthew 2:1 occurs,
translated in the King James Version as “sorcerers” in Daniel 2:2, spiritual significance of the constellations to the Magi
and as “soothsayers” in 5:7.
who preserved it and hence were aware of the prom- In verse 2 the Greek words translated “in the
ise of the birth of the Judean king. Suetonius, the east” are en t‘ anatol‘, literally meaning “in the ris-
Roman historian, mentions that an expectation of a ing.”7 This phrase refers to the rising of a star shortly
powerful man who would come forth from Judea was before sunrise, called in astronomy the heliacal rising
commonly held: “a firm belief had long prevailed of a star.8 Since Matthew 2:2 says a “star,” the
through the East that it was destined for the Empire Magi must have been referring to the rising of a star
of the world at that time to be given to someone who in the eastern sky, a star that arose shortly before
should go forth from Judaea.”5 dawn, which was visible until obscured by the
Of course, certain major questions arise. What brilliance of the sun.
was the star the Magi of Matthew 2:1 and 2 saw? We must realize that in ancient times all
How did they know that this specific sign was “his astronomical bodies (except the sun and moon) were
star”? What was the result of the Magi’ s journey to called “stars,” including what we know as planets.
Jerusalem? We must look again at Matthew 2 as our The Greek and Hebrew words for “star” are used of
source of information for answering these important any luminous, non-terrestrial body. Even today,
questions. popular modern usage refers to celestial bodies as
“stars.” In this study the general term “stars” will
Matthew 2:1 and 2: likewise be used unless a specific celestial body is being
Now when [after] Jesus was born in Bethlehem of referred to.
Judaea in the days of Herod the king, behold, there The Magi had seen a celestial body in its heliacal
came wise men from the east [Eastern Magi] to
rising above the eastern horizon. And, it was not just
Jerusalem,
any star that arose; it was a star that signaled to them
Saying, Where is he that is born King of the Jews [Ju-
deans]6 ? for we have seen his star in the east, and are the birth of the Judean king. They said it was “his
come to worship him. star” who was “born King of the Judeans.”
5. Suetonius Vespasian 4. 7. The word anatol‘ in the singular form, meaning “rising.” In this
6. The word “Jew” and its variations as used in the King James Ver- form it is often used in reference to the rising of the sun or a star. In its
sion should always be understood as meaning “Judean.” The word plural form, anatolÇn, it means “risings” and refers to the direction the
“Jew” came into vernacular usage relatively late. It was first included sun repeatedly rises day after day. Thus, in the plural form it should be
in an English Bible in its present form of “Jew” in the eighteenth cen- rendered “east” as in Matthew 2:1, whereas the singular form in
tury. The text reads “Judean” and in our research work we prefer Matthew 2:2 is best translated literally as “rising.”
what the text says. For further information see Victor Paul Wierwille, 8. Henry George Liddell and Robert Scott, comps., A Greek-English
“Jew and Judean,” Jesus Christ Our Passover (New Knoxville, Ohio: Lexicon, rev. Henry Stuart Jones, 9th ed. (1843; Oxford: Clarendon
American Christian Press, 1980), Appendix 3, pp. 435-440. Press, 1940), p. 123.
The Scriptures specifically record one other time dicates that only the Magi took special note of it. Its
the wise men saw this same star after having seen brilliance is never mentioned, only its significance.
“his star” in the rising. Whatever the star was, it was important for its mean-
ing, not its brightness.
Matthew 2:9: Another popular misconception is that, after first
When they bad heard the king, they departed; and, lo, seeing the star, the Magi immediately followed the
the star, which they saw in the east [in the rising], went star from their eastern homeland to Jerusalem. This
before them, till it came and stood over where the is not so. Tradition depicts the Magi arriving in
young child was. Bethlehem on the night of Christ’s birth, finding the
newborn “Christ child” in the manger while the
God’s Word clearly records two distinct ap- shepherds stood by. Yet God’s Word clearly demon-
pearances of the same star, one in Matthew 2:2 and strates that the Magi arrived in Bethlehem over a
one in Matthew 2:9. The word “east” in both verses is year and three months after Jesus’ birth. In Matthew
the Greek word anatol‘, properly translated “rising.” 2:9-11 the Magi found a “young child,” in Greek
The first recorded appearance of this star in the paidion and in Aramaic talya. These words do not
Bible was observed by the Magi in their homeland. designate a newborn babe. According to Luke 2:16,
They saw it “in the rising,” above the eastern the shepherds found a newly delivered babe (Greek:
horizon. The second recorded appearance in the brephos; Aramaic: ula). The Magi found a child in a
Bible was when the Magi left Jerusalem for house, not a babe in a stable. No shepherds are men-
Bethlehem. On this second occasion the star ap- tioned as being present.
peared in a southerly direction from Jerusalem. The In researching and identifying “his star,” we
star “went before them” and finally “stood over” must do away with all our previous misconceptions
Bethlehem, the place where the young child was. and base this study on concrete information and
Using the information given in these two verses of evidence from the Bible, history, and astronomy, not
Matthew 2, many proposals have been set forth as to on popular artwork, myths, and conjectures.
the identity of “his star.” We want to consider these
proposals carefully. But before doing so, several
popular misconceptions must be corrected.
Most people believe that the star seen by the Magi
was exceptionally bright. However, God’s Word in-
CHAPTER THREE
BEGINNING TO DATE
“HIS STAR”
T o discover exactly what “his star” was we

begin by examining both chronology and
astronomy. Since notable astronomical events hap-
pen frequently throughout history, it is necessary to
determine the possible time limits within which the
star of Matthew 2 appeared. This is crucial, for it has
been an erroneous time frame which has caused
problems with most proposals regarding the identity
of “his star.”
God’s Word makes it clear in both Luke 1 and
Matthew 2 that King Herod the Great was alive and
ruling Judea when Jesus Christ was born. So in
order to gain a specific point in time to begin in our
calculations, we must find a date associated with
Herod and work from that point. The noted histo-
rian Josephus, who chronicled events in Judea at the
time of Christ, recorded that an eclipse of the moon
occurred shortly before Herod’ s death. Precise
calculations can be made as to the dates upon which
23
24 / Jesus Christ Our Promised Seed Beginning to Date “His Star” / 25
lunar eclipses occur, since eclipses are capable of be- occurred too close to their respective Passovers.
ing mathematically documented with accuracy. Josephus records a lengthy list of events which took
Therefore, by fixing the date of this eclipse—and place between the lunar eclipse and Passover during
thus the date shortly preceding Herod’s death— the year that Herod died.1 It would have been im-
scholars can examine astronomical events preceding possible to squeeze all of these events between either
those dates and choose from among these events that of these eclipses and their respective Passover dates.
which would exactly fit the description of “his star.” What were all these events? Josephus noted that
To begin to narrow the time frame, it should be Herod executed two high priests at the time of the
noted that all scholars concur that Herod’s death oc- lunar eclipse, after which Herod’s lingering illness
curred sometime between 7 B.C. and 1 B.C. Since was greatly aggravated, so he went to Callirrhoe to
his death was preceded by a lunar eclipse, there are the east of Jordan to seek relief in its hot baths.
four possibilities to consider because four eclipses However, the treatments failed and he returned to
were visible in Palestine between these two dates. In Jericho. Knowing that the Judean nation cared
the past, most scholars have accepted the traditional nothing for him and that his death would be a cause
teaching, without checking the facts in detail, that for celebration, Herod sent messengers throughout
the eclipse recorded by Josephus occurred on March Judea to bring every principal man in every city and
13 of 4 B.C. and that Herod died before Passover the village to Jericho. When they were gathered, Herod
following month. However, we want to reevaluate had them all confined to the hippodrome (or race-
for ourselves all four lunar eclipses visible to an course), intending to have them killed when he died.
observer in Palestine between 7 B.C. and 1 B.C. The After all these men had been gathered and confined,
four are: envoys from Caesar at Rome arrived giving Herod
permission to execute or banish his son, Antipater.
(1) a total eclipse on March 23, 5 B.C. Herod had him executed immediately. Herod died five
(2) a total eclipse on September 15, 5 B.C. days later. Upon his death, Herod’s other son,
(3) a partial eclipse on March 13, 4 B.C. Archelaus, became king whereupon Archelaus
(previously the most popular candidate) released the prisoners in the hippodrome. Archelaus
(4) a total eclipse on January 9, 1 B.C. prepared a lavish funeral for his father and a proces-
sion, consisting of Herod’s soldiers and servants,
A major problem with both the March 23, 5 B.C.
(1), and the March 13, 4 B.C. (3) eclipses is that they 1. Josephus The Antiquities of the Jews 17.6.5.
marched to the Herodian, a fortified mountain south Since this time-consuming series of events oc-
of Jerusalem, where they buried Herod. Scholars curred between the lunar eclipse and Passover in the
estimate that this funeral procession from Jericho to year that Herod died, it would be impossible to com-
the Herodian required at least twenty-five days. press all of these stated events into the time allotted
After the burial, Archelaus then mourned his father in the 5 B.C. eclipse, especially since March 23 was
for seven more days before returning to Jerusalem the very date of the Passover that year. Furthermore,
and preparing to sail for Rome to have Caesar con- in 4 B.C. the eclipse was on March 13, and Passover
firm his reign. But before Archelaus left, a general that year was only a month later on April 11—simply
riot erupted as the Passover was beginning. The not enough time for all the events spoken of by
tumult was so serious that Archelaus sent in his army Josephus to have taken place.
to put down the uprising and to send the people Some scholars have proposed that the eclipse of
home from the Passover.2 September 15, 5 B.C. was the one mentioned by
Josephus, shortly after which Herod died. This date
2. Incidentally, the time of the death of Herod can be estimated by ex- gives a six-month period between Herod’s death and
amining the events recorded by Josephus, and allowing a minimum
time for them to be accomplished. The following list gives a reasonable the Passover. Josephus records that after Herod’s
minimum time for the events between the eclipse of January 9 and funeral, the new king Archelaus hasted to sail to
Herod’s death in 1 B.C. Rome at the same time that the Passover was ap-
Symptoms of Herod’s disease intensify 7 days proaching. The problem with the date of this eclipse
Herod travels to Callirrhoe and receives bath treatments 14 days
Herod returns to Jericho and summons all Judean elders 14 days is, how could it be said that Archelaus hasted to Rome
Herod executes Antipater and lives for five more days 5 days if he had waited six months from the death of Herod
_________________
40 days in the fall until Passover the following spring? This
Forty days after the eclipse of January 9 brings us to February 18, and other factors discount this eclipse as the one
the earliest date that Herod could have died. Josephus records.3
Similarly, estimates can be given for the time for the events follow-
ing Herod’s death.
There is only one remaining lunar eclipse to con-
Preparations for Herod’s funeral 3 days
sider, and that is the total eclipse on January 9,
Funeral procession from Jericho to the Herodian 25 days
Archelaus officially mourns 7 days 3. Another factor is that Josephus records that Herod stayed in Jericho
Archelaus returns to Jerusalem and prepares to sail for Rome 7 days until his death. Herod would not have subjected himself to residing in
_________________
Jericho in the intense late summer desert heat preceding September,
42 days
especially since his illness made him extremely uncomfortable. In
Forty-two days before the Passover on April 8 gives February 26 winter Jericho would have been pleasant. See also Martin, Birth of
(1 B.C. being a leap year), which is the latest date that Herod could have died. Christ Recalculated, pp. 50-52.
Even with the uncertainties in the exact time of these events, the
time of the death of Herod can be narrowed to within a week.
1 B.C. All the events recorded by Josephus occurring as preceding Herod’s death. Their proposal found
between the lunar eclipse and Passover could and do little acceptance, because of tradition. In The Birth of
fit into this three-month time period of January 9 Christ Recalculated, Ernest Martin presents material so
and Passover on April 8 in the year 1 B.C. overwhelmingly supportive of this January 9, 1 B.C.
There is other evidence also which clearly dates eclipse, that students and scholars have been prompted
that the birth of Christ occurred after 4 B.C. At least to rethink their assumptions and give the 1 B.C. date
sixteen early Christian sources date Christ’s birth serious consideration. The evidence is impressive
after 4 B.C., the majority of which date his birth in both historically and astronomically.
3 B.C.4 Since it has been popularly held that the March 13,
A handful of scholars from the sixteenth century to 4 B.C. eclipse was the one spoken of by Josephus,
the present have asserted the authenticity of the most scholars and astronomers looked only at astro-
January 9, 1 B.C. eclipse as the one Josephus recorded nomical occurrences before that time in considering
possibilities for “his star.” Working within that time
4. Early Sources Dating Christ’s Birth frame, the triple conjunction of Jupiter and Saturn in
Approximate Date of 7 B.C. was most impressive. Other candidates
Date of Source Source Christ’s Birth
180 A.D. Irenaeus 4/3 B.C.
were suggested, but the triple conjunction has con-
194 AD. Clement of Alexandria 3/2 B.C. tinued to prevail in the Christmas shows at planetari-
198 AD. Tertullian 3/2 B.C. ums throughout the world.5 But by placing Herod’s
170-240 A.D. Julius Africanus 3/2 B.C.
170-236 A.D. Hippolytus of Rome 3/2 B.C.
death early in 1 B.C., other astronomical events be-
185-253 A.D. Origen 3/2 B.C. tween 4 B.C. and 1 B.C. are now being considered
325 A.D. Eusebius of Caesarea 3/2 B.C. by scholars and are swaying scientific thought re-
490-585 A.D. Cassiodorus Senator 3 B.C.
garding “his star.”
While it is true that early Christian writings may not be the most
reliable chronological sources, when their testimonies are so consistent
it certainly warrants attention and explanation, especially in this case
since no Christian church father dates the birth of Christ before
4 B.C., and only one dates it before the Passover of April, 4 B.C. One
may add to the above sources Orosius, Chrysostom, Jerome, The
Paschal Chronicle, Hippolytus of Thebes, Photius (the Patriarch of Con-
stantinople), Zonaras, and Bar Hebraeus (who cited Syrian, Arme-
nian, and Greek sources), all of whom accepted a 3/2 B.C. date for
Christ’s birth. See Martin, Birth of Christ Recalculated, p. 5; Jack
5. See Appendix 1, “The Triple Planetary Conjunction of 7 B.C.,”
Finegan, Handbook of Biblical Chronology (Princeton: Princeton Univer-
pp. 271-273
sity Press, 1964), pp. 222-230.
CHAPTER FOUR
ASTRONOMICAL
CANDIDATES
FOR “HIS STAR”
S ince early 1 B.C. is the latest year in which Jesus

could have been born, as Herod would still have
been living prior to that time, we must now consider
the earliest possible date for his birth. Scholars
generally agree that any date before 7 B.C. is much
too early because historical evidence cannot be
reconciled with an earlier date. So using 7 B.C. to
1 B.C. as the parameters within which the birth of
Christ must have fallen, we will examine astronomi-
cal events of significance between those two dates,
looking for the outstanding candidate fitting the
specifications of “his star.” The following list
catalogs noteworthy celestial occurrences of that time
period.
Working within this time frame of 7 B.C. to
1 B.C. and its noteworthy astronomical occur-
rences, we now must narrow down the candidates by
31
32 / Jesus Christ Our Promised Seed Astronomical Candidates for “His Star” / 33
considering the in light of the astronomical

specifications designated in Matthew 2. Since the
SIGNIFICANT CELESTIAL EVENTS Magi used the expression “star” to describe their
astronomical observation of the birth of the Judean
7 B.C.— 1 B.C. king, let us establish exactly what that term meant.
May 27, 7 B.C. Jupiter and Saturn in conjunction in Pisces In Biblical usage, as well as in popular modern
Oct. 5, 7 B.C. Jupiter and Saturn in conjunction in Pisces usage, “star” could refer to any luminous body in
Dec. 1, 7 B.C. Jupiter and Saturn in conjunction in Pisces the sky. Thus the possibilities for “his star” taken from
Feb. 25, 6 B.C Massing of planets Jupiter, Saturn, and Mars the preceding list could include a nova, a comet, a
in Pisces planetary conjunction, or a planet. Each of these
March 5, 6 B.C. Jupiter and Mars in conjunction in Pisces candidates merits consideration. However, this
March 23, 5 B.C. Total lunar eclipse research work proves “his star” was the planet
1
March, 5 B.C. Nova (perhaps comet) appears in Capricorn Jupiter.
or Aquila
Sept. 15, 5 B.C. Total lunar eclipse Was “his star” either a nova or a comet?
March 13, 4 B.C. Partial lunar eclipse
April, 4 B.C. Nova (perhaps comet) appears in Aquila The word “nova” is a form of a Latin word mean-
Aug. 12, 3 B.C. Jupiter and Venus in conjunction in Leo ing “new.” A nova is actually a star which suddenly
Sept. 1, 3 B.C. Mercury and Venus in conjunction in Leo increases in brilliance and then gradually grows
Sept. 14, 3 B.C. Jupiter and Regulus in conjunction in Leo fainter. Upon seeing it flare up, the ancients thought
Feb. 17, 2 B.C. Jupiter and Regulus in conjunction in Leo a new star was being born, hence the name “nova.”
May 8, 2 B.C. Jupiter and Regulus in conjunction in Leo
A comet is a celestial body that has a long luminous
June 17, 2 B.C. Jupiter and Venus in conjunction in Leo
tail and travels in an orbit around the sun which may
take anywhere from three to thousands of years to
Aug. 27, 2 B.C. Massing of planets Mercury, Venus, Mars,
and Jupiter in Leo complete.
Dec. 9, 2 B.C. Venus and Mars in conjunction in Scorpio According to Chinese records, an unusual star ap-
Jan. 9, 1 B.C. Total lunar eclipse peared in the constellation of either Capricorn or
Aug. 21, 1 B.C. Jupiter and Venus in conjunction in Virgo
1. Other transient astronomical events such as zodiacal glow, aurora
borealis, eclipses, or meteors are not significant enough to consider.
Aquila in March of 5 B.C. The sources are not clear two or more planets, or a planet and a star, in the
as to whether this was a nova or comet.2 Chinese same part of the heavens along the same degree of
records also indicate the appearance of another nova celestial longitude. When they are in conjunction, an
or comet in the constellation of Aquila in April of observer can mentally draw a straight line through
4 B.C.3 these celestial bodies to the celestial north pole.5 For
However, because Matthew 2 specifies two ap- several days before and after a conjunction, the two
pearances of the same star, these nova or comet ap- bodies are approaching conjunction in the same part
pearances cannot qualify as “his star” as they would of the sky. A conjunction is defined not by the actual
not be two appearances of the same star. They would positions of heavenly bodies in their orbits around
be appearances of different stars at two different the sun, but deals only with their position in the
times. A nova will seldom flare up more than once, heavens as an observer on earth views them. To an
and very rarely will it repeat its initial brilliance. For observer on earth a conjunction occurs at the point of
these reasons, neither the appearance of a nova or closest approach between the two planets. Normally,
comet in March of 5 B.C., nor another appearance two planets in conjunction are clearly distinguishable
in April of 4 B.C., qualify as the star of Matthew 2.4 one from another. Only on extremely rare occasions
are the celestial bodies so close together that the two
Was “his star” a planetary conjunction? bodies appear to merge as one. Can a conjunction or
conjunctions qualify as “his star”? No. The reason
A planetary conjunction is the aligning of either
being that a conjunction of two planets, even if they
2. J. Williams, Observations of Comets from B.C. 611 to A.D. 1640 (Lon-
don: Strangeways and Walden, 1871), p. 10; Hsi Tse-tsung, “A New census taker to a town in Syria to carry out a census, which may have
Catalog of Ancient Novae,” Smithsonian Contributions to Astrophysics 2 been taken in 12 B.C. However, a detailed study in chapter 16
(1958), p. 115; K. Lundmark, “The Messianic Ideas and Their demonstrates that this 12 B.C. census could not have been the census
Astronomical Background,” Actes du vii congris international d’histoire des of Luke 2.
sciences, Jerusalem 4 (1953), p. 438. The proposal that Halley’s Comet was “his star” seems unlikely for two
reasons: (1) a comet was traditionally regarded as an omen of evil;
3. Williams, Observations of Comets, p. 10; Finegan, Handbook of Biblical
and (2) setting 12 B.C. as the year of Christ’s birth conflicts with historical
Chronology, p. 247.
records. Although some have tried to compress historical
4. It is also suggested that “his star” was the comet now commonly
records in order to make Christ’s birth coincide with this appearance of
known as “Halley’s Comet” which appeared from August to October of
Halley’s Comet, 12 B.C. is simply far too early to synchronize with
12 B.C. Evidence which has been put forward to support the
the historical record surrounding the birth of Christ.
Halley’s Comet theory is that Luke 2 records an enrollment that took
5. See Glossary of Astronomical Names and Terms at the beginning of
place under Cyrenius, which is spelled “Quirinius” in Latin. A tomb
this book for a pictorial illustration of a conjunction.
inscription from 10 B.C. refers to a man named Quirinius who sent a
merged one over the other, simply cannot be referred planets from a Biblical point of view. This subject is
to in the singular as a “star.” beset with difficulties because of the numerous
Between 12 B.C. and 7 A.D. there were hun- meanings which have been assigned to the planets
dreds of planetary conjunctions and groupings. over the centuries. But once one realizes that the
However, most of them were either too close to the planets do have a genuine Godly significance and
sun to be observed or were not visible from the Mid- importance and that this significance must fit within
dle East. Others were quite ordinary events that the framework of God’s Word, one can begin to
would not attract special attention. The rare triple work this subject accurately as we consider planets as
conjunction of Jupiter and Saturn in Pisces in 7 B.C. candidates for “his star.”
was most remarkable, but chronologically would not Mercury, the planet closest to the sun, has long
fit the historical record of events surrounding been characterized as the messenger god, the one
Christ’s birth. who delivers messages. In Acts 14:12 Paul as the
chief speaker is called Mercurius. This same
Was “his star” a planet? characteristic of being a message-bearer is attributed
to Gabriel, God’s archangel, whom God sent to
The possibility of “his star” being a planet is the
Mary in Nazareth in Luke 1:26.
most likely. The celestial body whose activity the
Venus, the next closest planet to the sun, is known
Magi observed definitely was in motion in the
in astronomy as the morning star because of its
heavens. Stars, used in the strict sense of the word,
prominent position and brightness in the dawn sky.
appear fixed in relation to each other because they
Biblically, it is associated with Jesus Christ, “the
are in distant space. The planets of our solar system
bright and morning star” in Revelation 22:16.
were termed “wandering stars” (Greek: plan‘tes
Mars, the first planet farther away from the sun
asteres). Planets are so close to us that we are able to
than Earth is in mythology associated with war. In
follow their motions. A planet in its activity would
its genuine spiritual light this characteristic is best
attract far more attention than a fixed star in distant
seen in the Archangel Michael, whom God commis-
space. Thus a planet merits our full attention as a
sions to stand and fight for His people. He is spoken
candidate for “his star.”
of as standing for God’s people in Daniel 12:1, and
Writers have dealt at length with the spiritual
as fighting the Devil in Revelation 12:7.
significance of the constellations and their respective
Still farther away from the sun than Mars is
stars, but little has been said of the significance of the
Jupiter. In mythology Jupiter was the father of gods, No ancient beliefs surrounded Uranus, Neptune,
the ruler, the king who reigned over all else. Jupiter and Pluto, the three remaining planets in our solar
was associated with royalty. Interestingly, the system, because being invisible to the naked eye,
Hebrew name for the planet Jupiter is ssedeq, mean- they were unknown to the ancients.
ing “righteousness.” The Messiah who would come The above associations and meanings proposed
from David’s genetic line was to be the “righteous for the planets cannot be affirmed with finality.
Branch,” according to Jeremiah 23:5, who would However, they are very interesting when viewed in a
reign as a king and execute righteousness. His name Biblical light.
would be called “the Lord our Righteousness” (Jer-
emiah 23:5 and 6; Jeremiah 33:15 and 16). Thus Could the planet Jupiter be “his star”?
Jupiter has characteristics that would associate it
For many years scholars discounted or ignored the
with the Messiah, the Christ.
outstanding celestial activities of Jupiter in 3 B.C.
Saturn’s significant associations have been ob-
and 2 B.C. because of their assumption that Herod
scured more than others, although Saturn is identi-
died in the spring of 4 B.C., shortly after the
fied as the god responsible for agriculture and the
March 13 eclipse. Thus, only notable astronomical
harvest. In astrological lore, Saturn is an evil star
phenomena occurring before 4 B.C. were seriously
signifying death and darkness. Likewise in Jewish
considered as candidates for “his star.” Under those
tradition, its usual signification is negative, for it is
conditions, a triple conjunction of Jupiter and
associated with death, destruction, weeping, and
Saturn visible in 7 B.C. was the most viable can-
grief. It was felt to have a hindering and inhibitive
didate. Now that it has been demonstrated that the
force in its negative aspect, especially when in con-
eclipse recorded by Josephus was on January 9,
junction with another planet.6 Perhaps here is a clue
1 B.C., instead of March 13, 4 B.C., the final pro-
to its association with Satan, the fallen archangel.
posal that merits our consideration is that Jupiter is
The similarity between the names “Saturn” and
“his star,” the star of the Messiah, the promised
“Satan” point to a possible common etymological
seed. This corresponds to the Biblical description of
origin.
the star in Matthew 2 as well as with historical
6. Joel C. Dobin, To Rule Both Day and Night: Astrology in the Bible,
details recorded in the Word of God. In looking at
Midrash, and Talmud (New York: Inner Traditions International, the list on page 32 regarding significant celestial
1977), pp. 79, 166.
events, one is immediately struck by the observation

that the planet Jupiter is common to most of these SIGNIFICANT CONJUNCTIONS OF JUPITER
noteworthy astronomical events occurring between WITH OTHER CELESTIAL BODIES NEAR
May 27, 7 B.C. and August 27, 2 B.C. The following THE TIME OF CHRIST
table lists ten conjunctions involving Jupiter with
other celestial bodies between these two dates. DATE EVENT
DEGREE OF
SEPARATION*
What is so remarkable about Jupiter’s being “his
May 27, Jupiter and Saturn in conjunction in
star”? Jupiter is the largest planet in our solar 7 B.C. the constellation Pisces .99
system, and associated by the ancients with kings. It Oct. 3, Jupiter and Saturn in conjunction in
was the “king planet,” a royal planet of great 7 B.C. the constellation Pisces .99
7
significance. Dec. 1, Jupiter and Saturn in conjunction in
Since Jupiter was in the sky every night, there 7 B.C. the constellation Pisces .99
must have been some special indication heralding the March 5, Jupiter and Saturn in conjunction in
birth not only of any king, but specifically of a Ju- 6 B.C. the constellation Pisces .80
dean king. If Jupiter were “his star,” the fact that Aug. 12, Jupiter and Venus in conjunction in
3 B.C. the constellation Leo .23
the Magi came in search of one when was “born king
Sept. 14, Jupiter and the star Regulus in conjunc-
of the Judeans” indicates that Jupiter must have ap- 3 B.C. tion in the constellation Leo .63
peared in a position significant of Judea. Feb. 17, Jupiter and the star Regulus in conjunc-
In August of 3 B.C. Jupiter first became visible 2 B.C. tion in the constellation Leo 1.19
above the eastern horizon as a morning star. In Mat- May 8, Jupiter and the star Regulus in conjunc-
thew 2:2, the Magi referred to this initial ap- 2 B.C. tion in the constellation Leo 1.06
pearance when they said they saw it “in the rising.” June 17, Jupiter and Venus in conjunction in
However, they did not immediately leave for Jerusa- 2 B.C. the constellation Leo .04
lem on this appearance. It was the extraordinary Aug. 27, Jupiter and Mars in conjunction in
2 B.C. the constellation Leo .14
chain of six major astronomical events involving
Jupiter in the constellation Leo that intensified the NOTE: This table’s calculations are derived from computer-based tables compiled
by Bryant Tuckerman, perhaps the most accurate source for such calculations. See
Bryant Tuckerman, Planetary, Lunar, and Solar Positions: 601 B.C. to 1969 at Five-
7. Encyclopedaedia Britannica, 1954 ed., s.v. “Jupiter.” Also see Martin,
Day and Ten-Day Intervals, 2 vols. (Philadelphia: American Philosophical Society,
“Jupiter—The Planet of the Messiah,” Birth of Christ Recalculated, Ap-
1962).
pendix III, pp. 173-177.
*To give an idea of the distance of separation between the celestial bodies during
these conjunctions, .50 degrees is approximately equivalent to the apparent
diameter of the of the moon.
42 / Jesus Christ Our Promised Seed
significance of this appearance to the Magi and from

which they concluded that the king of the Judeans
had been born.
On August 12,3 B.C., at 5 A.M., Jupiter came
into a very close conjunction with Venus in the
eastern sky (fig. 1). The spiritual significance of this
was that Jupiter, the planet of royalty and kingship,
was in conjunction with Venus, a planet that is
Biblically used for the Messiah in the expression
“the bright and morning star.” Furthermore, this
conjunction was in the constellation of Leo, the sign
of the lion, the constellation associated with the tribe
of Judah. And as we know from Jacob s prophecy
recorded in Genesis 49, the Messiah was to come
out of Judah as the ruler of Israel. So on August 12,
3 B.C., the royal planet of Jupiter was not only in
conjunction with Venus, the bright and morning
star, but in the constellation of Leo, the constellation
which represented the rulership of Judah.
Almost a month later, on September 14, 3 B.C., Fig. 1. Jupiter and Venus in Conjunction in Leo
Jupiter came into conjunction with the star Regulus 5:00 A.M., August 12, 3 B.C.
(fig. 2).8 Regulus is the brightest star of the constel- This diagram shows what an observer, standing near the latitude of Palestine or
lation Leo and is traditionally called “the heart of the Persia, would see facing east on the date August 12, 3 B.C. at 5:00 A.M. The
horizontal line represents the horizon, and due east is the small vertical line marked
lion” since it is situated in that general area of the on the horizon. Therefore, Leo at 5:00 A.M. was rising somewhat north of east.
Lines connect the major stars that outline the constellation of Leo, and certain other
stars are indicated for more completeness (astronomical practice marks the brighter
8. Although from an astronomical point of view the conjunction
stars in a constellation by Greek letters). The ecliptic is the path the sun moves
technically occurred on September 14, Jupiter s slow movement and
through in its annual motion. The sun passed through Leo from July 9 until Au-
the angle of observation would have made a conjunction apparent to
gust 17 in Christ s tithe. Presently it moves through Leo a month later. The direc-
any observer as early as September 12 before dawn. This may be
tion to the north pole is indicated by the arrow. Arrows are drawn projecting from
significant in light of an astronomical event which occurred during the
the planets to indicate the relative direction and speed of their motion.
day and evening of September 11 which we will study later.
43
Fig. 2. Jupiter and Regulus in Conjuction in Leo
4:00 A.M., September 14, 3 B.C.
45
Astronomical Candidates for “His Star” / 47
configuration in that constellation. In antiquity

Regulus was known as the king star, being associated
with rulership and dominion, just as Jupiter was the
king planet. Thus on September 14, 3 B.C., the
king planet and the king star were in conjunction in
the constellation Leo. Looking at figure 2, we see
that the view to the observer was similar to that
which was seen in August, the month before, but
now Leo was higher in the sky, so that by 4:00 A.M.,
Leo was already well above the horizon, with the first
stars of the constellation Virgo beginning to rise.
Five months later, on February 17, 2 B.C., Jupi-
ter and Regulus again came into conjunction in Leo
(fig. 3). By early morning, Leo was setting in the
west, so that figure 3 shows the horizon with Leo
setting somewhat north of due west. The conjunction
was not the only astronomical phenomenon at this
time—the moon slowly moved into position between
Jupiter and Regulus, and literally covered Regulus
in a phenomenon called an occultation. This was in-
deed a momentous event.
A third Jupiter-Regulus conjunction occurred on
May 8, 2 B.C. (fig. 4). On this date, Leo was set-
ting in the western sky in the hours prior to mid-
night. A crescent moon was also visible at this time
ahead of Leo, closer to the horizon.
With Jupiter, the planet signifying royalty, and
Regulus, the king star of the constellation Leo, com-
ing into conjunction three times in the space of eight
months, the Magi in observing Jupiter’s celestial

travels would have had much to consider as to its
spiritual significance.
On June 17, 2 B.C., Jupiter and Venus came
into conjunction again. Between their initial con-
junction ten months before in August and this one,
Venus had disappeared into the light of the sun, but
reemerged in the west as an evening star, and slowly
began progressing east toward Jupiter, which was
slowly traveling west. The two planets were on a re-
markable course toward each other, as if for a planned
rendezvous. Thus, on the evening of June 17,
2 B.C., Jupiter and Venus met in the western sky
(fig. 5). The conjunction occurred at the same time
the full moon appeared in the eastern sky. This
Jupiter-Venus conjunction was rare indeed, for the
two planets were separated by only .04 degrees. To
the human eye they appeared to merge into one as a
brilliant, dazzling star. Thus, the two brightest
planets in the heavens, the king planet and the bright
and morning star planet, both of which are scrip-
turally symbolic of the Messiah, had joined together
in what was a truly spectacular celestial event. And,
as the final crowning point, the conjunction occurred
in the constellation of Leo, the lion, the ruler of
Israel. Fig. 2. Jupiter and Regulus in Conjuction in Leo
Finally, on August 27, 2 B.C., Jupiter came into 4:30 A.M., February 17, 2 B.C.
a very close conjunction with Mars in the constella-
tion Leo at the same time that Mercury and Venus
49
Fig. 4. Jupiter and Regulus in Conjuction in Leo
11 P.M., May 8, 2 B.C.
51
Fig. 5. Jupiter and Venus in Conjuction in Leo
9:30 P.M., June 17, 2 B.C.
53
Figure 6. Massing of Planets Jupiter, Mars, Mercury, and
Venus in Leo (Jupiter and Mars in Conjunction)
5:00 A.M., August 27, 2 B.C.
55
Astronomical Candidates for “His Star” / 57
were also visible in that constellation (fig. 6). All this

was observable in the early morning in the eastern
sky, just as the first conjunction which had occurred
in Leo over a year before (see fig. 1 for August 12,
3 B.C. conjunction).
The six astronomical events in Leo that captured
the Magi’s attention were the following:
1. Jupiter and Venus in conjunction in Leo:

August 12, 3 B.C.
2. Jupiter and Regulus in conjunction in Leo:
September 14, 3 B.C.
February 17, 2 B.C.
May 8, 2 B.C.
5. Jupiter and Venus in conjunction in Leo:
June 17, 2 B.C.
6. Massing of planets Jupiter, Mars, Mercury,
and Venus in Leo (Jupiter and Mars in con-
junction): August 27, 2 B.C.
The final conjunction in Leo with its massing of

four planets convinced the Magi that a king had been
born in Judea. They began their journey to Jerusa-
lem to find the “king of the Judeans” soon after this
event.
When all of these astronomical events are con-
sidered in light of God’s Word, the proposal of
Jupiter as “his star” is the clear and only true CHAPTER FIVE
choice. Its royal significance, its Messianic associa-
tions, and its repeated appearances in astronomically
and scripturally meaningful positions conform to the
record in God’s Word of the birth of the promised
seed.
JUPITER AND THE MAGI
T he first recorded appearance of “his star” in

Matthew 2:2 was “in the rising.” This would be in
accordance with Jupiter’s initial appearance in the
eastern morning sky in August, 3 B.C. It is this first
appearance of Jupiter that the Magi referred to in
Matthew 2:2: “we have seen his star in the east.”
Ancient astronomers in the course of their regular
observations always noted the date a star or planet first
appeared above the eastern horizon at dawn, called the
heliacal rising.
Matthew 2:2:
deans]? for we have seen his star in the east [in the ris-
ing], and are come to worship him.
Watching Jupiter closely after its heliacal rising in

August, 3 B.C., the observant Magi began to
realize the significance of what they were seeing. A
king had been born (Jupiter-Regulus conjunction), a
king that would come out of Judah (Leo). This was
59
the long-promised king of the Judeans, the Messiah.

He would be the bright and morning star (Venus) for
whom mankind had waited for centuries. When this
realization flowed together in their understanding,
the Magi prepared to travel westward to Judea. Cer-
tainly the awesome massing of the planets in August
of 2 B.C. was the final motivation.
Because ancient astronomers paid particular at-
tention to the planets when in retrograde motion,
1
which is when they appear to change direction, the
Magi would have carefully noted this in Jupiter in
2 B.C. Jupiter went into retrograde motion on
November 29, 3 B.C. and on March 29, 2 B.C.
(fig. 7). When these motions were followed by con-
tinued significant configurations, such as the
Jupiter-Venus conjunction in June of 2 B.C. and
the massing of the planets in August of 2 B.C., it is
understandable that the Magi would conclude with
certainty the astronomical message that was being Fig. 7. Path of Jupiter
given. August, 3 B.C.—November, 2 B.C.
Prompted by this overwhelming evidence, the Expanded verticle scale to indicate retrograde motion
Magi left their homeland and traveled to Jerusalem.
There they received instructions from Herod to seek
the child in Bethlehem, only five miles directly south
2
of Jerusalem.
1. A. Aaboe, “Scientific Astronomy in Antiquity,” in The Place of

Astronomy in the Ancient World, ed. F.R. Hodson, organized by D.G.
Kendall, et al. (London: Oxford University Press, 1974), pp. 21-42.
2. The Magi’s arrival in Jerusalem and their dealing with Herod as
told in Matthew 2:1-9 is examined in detail in chapter 17, “The
Magi,” pp. 229-248. 61
Jupiter and the Magi / 63
Matthew 2:9:
When they had heard the king [Herod], they departed;
and, lo, the star, which they saw in the east, went
before them, till it came and stood over where the
young child was.
As the Magi left Jerusalem, they saw go before

them the same star, Jupiter, which they had seen in
the rising. As they traveled south, the star “went
before them, till it came and stood” over Bethlehem.
How could “his star” so clearly point out Bethlehem
to the Magi? There is an astronomical explanation
for such a seemingly phenomenal event.
All the visible stars and planets appear to an
observer on earth to move westward during the
course of a night, similar to the motion of the sun
during the day. A star or planet will reach its highest
point when it arrives on the meridian, directly south
of the observer in the northern hemisphere. This is
similar to the sun when it reaches its highest point
during the day at noon, when it is on the same meri-
dian as the observer; from this point on, the sun
begins to descend in the western half of the sky.
As the Magi left Jerusalem, they saw Jupiter on its
nightly course. Looking south they saw it high in the
sky, nearing its apex on the meridian of Jerusalem
and Bethlehem. As learned astronomers, they knew
that Jupiter would slowly progress to its meridian.
Indeed, as they traveled, they could see Jupiter slowly
moving in the direction of Bethlehem. The very star

they had seen “in the rising,” which had inspired
their journey to Judea, the star they had seen in so
many notable configurations—the king planet—was
now confirming their destination by approaching its
meridian as they traveled towards it.
As the Magi approached Bethlehem (fig. 8), Jupi-
ter finally “stood over” where the child was, the area
of Bethlehem. The time period in which the Magi
traveled to Bethlehem could only have been between
December 4, 2 B.C., when Jupiter could be seen in
this position over Bethlehem, and before January 9,
1 B.C., when the events surrounding the death of
Herod began. The words “stood over” do not neces-
sarily mean Jupiter stopped; they mean the star had
reached its highest point, or “stood.” In beholding
“his star” as it stood over Bethlehem, the Magi were
thrilled with unspeakable joy that they would soon
find the one they had come searching for: the king of
the Judeans whose star they had seen in the rising,
yes, the promised seed.
Fig. 8. Magi Approach Bethlehem

6:30 A.M., December, 2 B.C.
65
CHAPTER SIX
DAY AND TIME OF DAY

OF CHRIST’S BIRTH
I t is established that the eclipse recorded in

Josephus occurred on January 9, 1 B.C., and
that it was not long before this that Herod interviewed
the Magi concerning the appearance of the star (De-
cember of 2 B.C.). When Herod discovered that the
Magi would not be returning, he arranged to have
the children in Bethlehem killed, and specified that
they must be “two years old and under, according to
the time which he had diligently inquired of the wise
men,” Matthew 2:16 tells us. Herod would not have
specified two years as the upper limit unless he knew
from his diligent inquiry of the Magi that the child
was born during 3 B.C.
Biblical, historical, and astronomical evidence
converge on 3 B.C. as the year of Jesus Christ’s
birth. Building on this information of 3 B.C. as the
year of Christ’s birth, we can look at additional
Biblical and astronomical testimony and determine
67
68 / Jesus Christ Our Promised Seed Day and Time of Day of Christ’s Birth / 69
with precision the date of Christ’s birth to the day entire passage in Revelation 12 takes on a profoundly
and the hour. The twelfth chapter of the Book of significant dimension when analyzed in terms of
Revelation presents essential information for pin- astronomy.
pointing this exact time. Revelation 12:1 says, “there appeared a great
wonder in heaven.” The word “wonder” is the
Revelation 12:1-5: Greek word s‘meion. In Greek literature s‘meion is used
And there appeared a great wonder in heaven; a of any kind of sign, but a notable usage is in refer-
woman clothed with the sun, and the moon under her ence to a sign of the zodiac. This is particularly in-
feet, and upon her head a crown of twelve stars: teresting in the context of Revelation 12 for the sign
And she being with child cried, travailing in birth, and is said to have appeared “in heaven.”
pained to be delivered. The sign spoken of in verse 1 is a woman. And the
And there appeared another wonder in heaven; and
only sign of the zodiac that could correspond to this
behold a great red dragon, having seven heads and ten
horns, and seven crowns upon his heads.
description is the constellation Virgo.’
And his tail drew the third part of the stars of heaven, Revelation 12 further specifies that the woman
and did cast them to the earth: and the dragon stood was “clothed with the sun,” another celestial body.
before the woman which was ready to be delivered, for The sun, as it appears to travel through the ecliptic
to devour her child as soon as it was born. each year, enters into the mid-body between the neck
And she brought forth a man child, who was to rule all and the knees of the constellation Virgo, “clothing”
nations with a rod of iron: and her child was caught up her “with the sun,” for approximately a twenty-day
unto God, and to his throne. period. So this one astronomical detail shown in
John’s vision narrows down the astronomical event
Here in Revelation 12, events past and future are he is describing to a twenty-day period during any
revealed regarding the spiritual warfare between the true given year. In the year 3 B.C. the sun was in this
God and the Devil. This passage describes a vi- position from August 27 through September 15.
sion which God gave the Apostle John. The vision The woman in Revelation 12 was not only “clothed
involves symbols and words full of great truths.
Their meaning can be recaptured by a diligent 1. The woman of Revelation 12:1-5 is described as having a crown of
twelve stars on her head. This reference to Virgo as the initial sign of
search of God’s Word: first and foremost in the writ- the zodiac indicates her headship of the other eleven signs of the zodiac.
ten Word and secondarily in the Word written in the See Bullinger, Witness of the Stars, pp. 20-22; Seiss, Gospel in the Stars,
stars. Parallel truths can be found in both. This p. 27.
with the sun,” but also the moon was “under her
feet.” With these two specific details, the sun and
moon found in Virgo, we can be very precise in our
computation of time. In 3 B.C. this configuration of
the sun and moon in Virgo occurred on one day only,
and that was September 11 (fig. 9).
This configuration of the sun and the moon in the
constellation Virgo was observable in Palestine be-
tween sunset and moonset, this twilight period being
2
called “night.” On September 11, 3 B.C., sunset
was at 6:18 P.M. and moonset at 7:39 P.M. Based
on the information given in Revelation 12, it was
during this eighty-one-minute period that Jesus
Christ took his first breath of life and became a living
soul, even as Adam did in Genesis 2:7, perhaps even
at the beginning of this new day. The description
given in Revelation 12:1 exactly chronicles the
astronomical occurrence of the evening of September
11, 3 B.C.
Verse 2 of Revelation 12 describes the woman as
being in labor, ready to give birth. Verses 3 and 4 re-
count symbolically the Adversary s fall from heaven
and his plan to slay the child as soon as he was born.
In verses 4 and 5 the woman s labor finishes and the
child is brought forth. Verse 5 refers to the child’s Fig. 9. The “Great wonder” of Revelation 12:1
birth and ascension to God’s throne. Clearly, from Sunset, 6:18 P.M., September 11, 3 B.C.
The diagram shows the sun half-way set. The sun is on the ecliptic, the dotted
2. This timing is in agreement with the Gospel of Luke in placing line, and the solid line is the celestial equator, which is directly overhead at the
Jesus’ birth at night. Luke 2:8 says the shepherds watched their flock earth’s equator. At this point, the first thin crescent of the moon appears, marking
by night at the time of Jesus birth. the first of the new month, Tishri.
71
Day and Time of Day of Christ’s Birth / 73
all these specifics the child can be none other than the
Christ, the Messiah, the promised seed.3
As if this were not enough evidence, there was yet
another significant astronomical display on Septem-
ber 11, 3 B.C. From sunset of September 11 to
sunset of September 12 was one day on the Hebrew
calendar. Not only did the sign of Revelation 12:1
occur then, but also on this very day Jupiter and
Regulus could be seen approaching conjunction
before dawn. Although the precise astronomical con-
junction occurred on September 14 (fig. 2), the angle
of observation and Jupiter’s slow apparent motion
would have made their close rendezvous obvious as
early as the predawn hours of Thursday, September
12, within hours of the Messiah’s birth. At this time
the king planet (Jupiter) could be seen approaching
the king star (Regulus) in the constellation of Leo,
the sign of Judah from whose seed the Messiah, the
promised seed, the ultimate ruler, came.
According to chronological tables, September 11,
3. This heavenly sign mentioned in Revelation 12 should not be con-

fused with “his star,” Jupiter, described by the Magi in Matthew 2:2
and 9, although both signs heralded the Messiah’s birth. The sign of
Revelation 12:1 occurred on the very night of Jesus’ birth, when the
woman Mary labored and brought him forth, whereas the Magi were
observing Jupiter in many significant positions both before and after
the birth. Because the sun’s entering into Virgo is a normal yearly oc-
currence, the sun’s passing through Virgo in the year of Christ’s birth
would not have necessarily caught the Magi’s attention. It is with the
hindsight offered by Revelation 12 that we can see the significance of
the activity in Virgo that day.
3 B.C. fell on a Wednesday.4 Jesus Christ was born CHAPTER SEVEN

on the Hebrew day corresponding to our sunset
September 11, Wednesday. Therefore Jesus Christ
was born on Wednesday, September 11, 3 B.C.,
between 6:18 and 7:39 P.M., Palestine time.
September 11 may appear to be of no particular
THE SIGNIFICANCE
significance to us, but in Biblical and Hebrew OF TISHRI 1
reckoning, this month and day held a special
significance. On the evening of what we would call
September 11, 3 B.C., the new moon first became
visible in the west shortly after sunset. Since the
Hebrew calendar months began on the evening that
the new moon appeared, the evening of September
G od’s timetable is never haphazard or coinciden-
tal. Since Jesus was born on Tishri 1 of the
Hebrew calendar, it behooves us to check every
11 was the first day of a new month. The evening of possible source to determine the significance of that
September 11 to the evening of September 12 in date. Many people are aware that Tishri 1, Rosh Ha-
3 B.C. was the first day of the seventh month, the Shanah (Rosh Hashanah), is the New Year’s Day on
month of Tishri. the calendar of modern Judaism. But further re-
Hence, in Biblical terminology, Jesus was born on search needs to be done to search out the significance
the first of Tishri, between 6:18 and 7:39 P.M. On of this date from a Biblical and historical point of
this night the remarkable astronomical configuration view.
described in Revelation 12:1 occurred: Virgo, the In Exodus 12:2 it is recorded that God told Moses
Woman, was clothed with the sun and the moon rested that a springtime month called Nisan “shall be unto
under her feet. you the beginning of months.” Before this time
another month was considered the first month.
Evidence shows that originally the first month was
Tishri.
According to Genesis 7:11, the flood began on the
4. William D. Stahlman and Owen Gingerich, Solar and Planetary seventeenth day of the second month. The second
Longitudes for Years -2500 to + 2000 by 10-Day Intervals (Madison: Uni-
versity of Wisconsin Press, 1963), pp. XIII, 307.
75
76 / Jesus Christ Our Promised Seed The Significance of Tishri 1 / 77
month in Noah’s time, according to Josephus and quite plausible and probable that the six days of
others, was Marcheshvan.1 Furthermore, Josephus Genesis 1 occurred in Tishri.
states that this reckoning was used by the Israelites in When God instructed Moses, according to Exodus
Egypt.2 Since the month of Marcheshvan follows 12, to change the calendar so that the spring month
Tishri on the Judean calendar, it is axiomatic that of Nisan would become the first month, the other
Tishri was the first month on Noah’s calendar and Hebrew months were consistently renumbered mak-
the calendar of Israel before the Exodus. ing Tishri the seventh month.5 Although Tishri was
Genesis 8:13 indicates that Noah entered his six- no longer the first month, Tishri 1 retained many of
hundred-first year of life on Tishri 1. Unless Noah its New Year characteristics, which is not surprising
had been born on Tishri 1, we can conclude that age or unusual. Since its founding, the United States has
reckoning was done from New Year’s Day to New had January, the first month, as the beginning of the
Year’s Day, Tishri 1 to Tishri 1.3 This would make calendar year; yet July, the seventh month, has been
sense if the first man, Adam, had been formed, for the United States government the official begin-
made, and created in Tishri. Old rabbinical tradi- ning of the fiscal year. The situation in Israel after
tion said Tishri 1 was the first day of creation.4 Exodus 12 was similar.
Although consideration must be given to possible In commenting on the calendar change of Ex-
exaggeration and guesswork in such a tradition, it is odus 12, Josephus states that Nisan was made the
1. Josephus is substantiated on this point by the Aramaic Targum states, “Judaism regards New Year’s Day [Tishri 1] not merely as an
known as Targum Jonathan. The Targum comments of Genesis 7:11 anniversary of creation—but more importantly—as a renewal of it.
that the second month was Marcheshvan, making Tishri the first This is when the world is reborn” (p. 109). Alfred Edersheim in his
month. The Targum notes, of I Kings 8:2, that Tishri was the first The Temple: Its Ministry and Services (reprint ed., Grand Rapids: Wm. B.
month of the year prior to the exodus from Egypt. See The Jewish En- Eerdmans, 1958), p. 295 fn., states, “The Jews hold that the world was
cyclopedia, 1901-1906 ed., s.v. “New Year,” by J.D. Eisenstein; and created in the month Tishri.”
Abraham P. Bloch, The Biblical and Historical Background of the Jewish 5. According to traditional reckoning, the Hebrew and Babylonian
Holy Days (New York: KTAV, 1978), p. 18. months began at the time the new moon was visible. Therefore, the two
2. Josephus Antiquities 1.3.3. calendars would often correspond. But the intercalary months were
3. If Tishri were the first month on Noah’s calendar, Nisan must have added differently in Judea so that the barley harvest would not come
been the seventh month. Genesis 8:4 says the ark came to a rest on the too early or too late for the wave offering at Passover time. As a result,
seventeenth day of the seventh month, Nisan 17. This is the exact date the Hebrew first month would occasionally begin one month earlier
centuries later of Jesus Christ’s resurrection. See Wierwille, “The than the first month on the Babylonian calendar. See Richard A.
Eighteenth of Nisan,” Jesus Christ Our Passover, pp. 311-348. Parker and Waldo H. Dubberstein, Babylonian Chronology 626 B. C —
4. Rosh Ha-Shanah IIa. According to M’Clintock and Strong’s A.D. 45, 2d ed. (Chicago: University of Chicago Press, 1946), pp. 1,4,
Cyclopaedia, Tishri 1 “came to be regarded as the birthday of the 23,24; Finegan, Handbook of Biblical Chronology, pp. 33-40.
world” (10:568). Theodor H. Gaster, in his Festivals of the Jewish Year
first month of the sacred year, especially as it related oil, three tenth deals for a bullock, and two tenth deals
to the religious festivals, since Passover and the Feast for a ram,
of Unleavened Bread were celebrated then. Tishri, And one tenth deal for one lamb, throughout the seven
seven months later, culminated the festal period of lambs:
the year with the final harvests and the Feast of And one kid of the goats for a sin offering, to make an
Tabernacles (Leviticus 23).6 atonement for you:
Beside the burnt offering of the month, and his meat of-
While God was establishing a new calendar order
fering, and the daily burnt offering, and his meat offer-
to Moses, He commanded that Tishri 1 be desig- ing, and their drink offerings, according unto their
nated as the Day of Trumpets. The word “trumpets” manner, for a sweet savour, a sacrifice made by fire
in Hebrew is shofar, literally “rams’ horns.” unto the Lord.
Leviticus 23:23-25: Now it should be noted that trumpets were blown

And the Lord spake unto Moses, saying, and special offerings were made at the beginning of
Speak unto the children of Israel, saying, In the
every month (Numbers 10:10; 28:11-15; Psalms 81:3).
seventh month, in the first day of the month, shall ye
But a comparison will show that the trumpet-blowing
have a sabbath, a memorial of blowing of trumpets, an
holy convocation. and offerings of Tishri 1 were singled out and were
Ye shall do no servile work therein: but ye shall offer an more extensive than for any other month. Edersheim
offering made by fire unto the Lord. says that in Jesus’ time, “During the whole of New
Year’s Day [Tishri 1], trumpets and horns were
Numbers 29:1-6: blown in Jerusalem from morning to evening.”7
And in the seventh month, on the first day of the Just as age was reckoned from Tishri 1 to Tishri 1
month, ye shall have an holy convocation; ye shall do during Noah’s time, so were the regnal years of the
no servile work: it is a day of blowing the trumpets unto Judean kings. In other words, the years of the reign
you. of the kings, such as David and Solomon, were
And ye shall offer a burnt offering for a sweet savour counted from Tishri 1 to Tishri 1 .8
unto the Lord; one young bullock, one ram, and seven Thus it is interesting to observe that the blowing of
lambs of the first year without blemish:
And their meat offering shall be of flour mingled with 7. Edersheim, The Temple, pp. 297-298.
8. This is thoroughly documented by Edwin R. Thiele in his work The
6. Josephus also says Tishri retained its status as the beginning of the Mysterious Numbers of the Hebrew Kings, rev. ed. (Grand Rapids: Wm. B.
civil year especially as related to business and agricultural practices. Eerdmans, 1965), pp. 28-31, 161-163.
See Josephus Antiquities 1.3.3.
trumpets, associated with Tishri 1, was also part of The Sovereignty of God is a dominant theme of the oc-
the coronation ceremony for a new king, as II Kings casion [and] it is one of the cardinal features of New
shows. Year’s Day [Tishri 1]. 10
II Kings 11:12-14: The association of the blowing of a trumpet with

And he brought forth the king’s son, and put the crown kingship is also made in the Book of Revelation.
upon him, and gave him the testimony; and they made Revelation 8:2 speaks of the seven angels with seven
him king, and anointed him; and they clapped their trumpets. The first six angels blow their trumpets in
hands, and said, God save the king. Revelation 8:6, 7, 8, 10, 12; 9:1 and 13. Finally, the
And when Athaliah heard the noise of the guard and of seventh angel sounds the trumpet.
the people, she came to the people into the temple of
the Lord. Revelation 11:15-17:
And when she looked, behold, the king stood by a And the seventh angel sounded; and there were great
pillar, as the manner was, and the princes and the voices in heaven, saying, The kingdoms of this world
trumpeters by the king, and all the people of the land are become the kingdoms of our Lord, and of his Christ;
rejoiced, and blew with trumpets. and he shall reign for ever and ever.
And the four and twenty elders, which sat before God
Edersheim understands the blowing of trumpets to on their seats, fell upon their faces, and worshipped
have maintained this royal and Godly significance in God,
Christ’s time. Saying, We give thee thanks, O Lord God Almighty,
which art, and wast, and art to come; because thou
And so every season of ‘blowing the trumpets,’ hast taken to thee thy great power, and hast reigned.
whether at New Moons, at the Feast of Trumpets or
New Year’s Day [Tishri 1], at other festivals, in the The purpose of the introductory crescendo of the
Sabbatical and Year of Jubilee, or in the time of war, first six trumpets leading up to the sounding of the
was a public acknowledgment of Jehovah as King.9 seventh was to bring complete attention to the sover-
eignty of God. That it was the seventh trumpet that
In this regard, Tishri 1, the Day of Trumpets, sounded is highly significant. Recall that the first of
came to be recognized as the day when Israel was to
reaffirm its acknowledgment that Jehovah was the 10. Gaster, Festivals of the Jewish Year, p. 115. Furthermore, other
one great and true King over all. scholars believe that Psalms 47, 93, 96, 97, 98, and 99—especially
those psalms beginning with “The Lord [Jehovah] reigneth”—were
an important part of the ancient Tishri 1 celebrations.
9. Edersheim, The Temple, p. 290.
each month, beginning with Nisan, was to be ob- On that very day, Tishri 1, September 11,3 B.C., Jesus
served with the blowing of trumpets. But Tishri 1 Christ, God’s only begotten Son, was born in
was the seventh new moon, the beginning of the Bethlehem. Unknown to the people, the trumpet sounds
seventh month, and the great Day of Trumpets.11 As which blew from morning to evening in Jerusalem
this was a time of blowing trumpets and of celebrat- heralded God as the King over all and His Son as the
ing the lordship of Jehovah in the Old Testament, so promised king under the King, God. Yes, the Messiah,
the seventh trumpet in Revelation will herald the the promised seed, the second Adam, had been born.
lordship of God and His Son. Thus, Tishri 1 with the
blowing of the trumpets noted the birth of the king of
kings. What an appropriate and notable day for
Jesus Christ to have been born! What perfect align-
ment of history when we consider that Jesus Christ
was born on Tishri 1, New Year’s Day of Adam’s
reckoning. It was the first day of the seventh month,
the last festal month of Moses’ calendar. It was the
day beginning the regnal years of the kings of Judah.
It was the great Day of Trumpets celebrating Jehovah
as the one True God.
11. According to the traditional reckoning of the Hebrew calendar,

each month began at the time of the new moon. Psalms 104:19 says,
“He appointed the moon for seasons The words normally
translated “month” mean “moon” or “new moon,” showing a rela-
tionship between the month and the moon or the period of a lunation.
If so, beginning with Nisan as the first month, Tishri 1 would be the
seventh new moon, much of its special significance being drawn from
this relation to the number seven. Edersheim’s comment in his book
The Temple, pp. 294-295, is pertinent in this regard: “Quite distinct
from the other new moons, and more sacred than they, was that of the
seventh month, or Tishri, partly on account of the symbolical meaning of
the seventh or sabbatical month, in which the great feasts of the Day of
Atonement and of Tabernacles occurred, and partly, perhaps, because
it also marked the commencement of the civil year, always supposing
that, as Josephus and most Jewish writers maintain, the distinction be-
tween the sacred and civil year dates from the time of Moses.”
CHAPTER EIGHT
ASTRONOMY AND
THE BIRTH OF CHRIST
I n summary, the significant celestial events herald-

ing the birth of Jesus Christ began in August of
3 B.C., when Jupiter the king planet became visible
above the eastern horizon as a morning star, seen by
the Magi “in the rising.” On August 12, Jupiter
came into conjunction with Venus, the bright and
morning star, in the constellation of Leo, the sign of
Judah.
Virgo was the constellation signifying the woman
and her seed as prophesied in Genesis 3:15. And on
September 11, 3 B.C., the sun was positioned in the
midst of Virgo while the new moon was directly
under Virgo’s feet—this configuration correspond-
ing exactly to the description in Revelation 12 regard-
ing the Messiah’s birth. This stellar arrangement was
visible in Palestine from sunset at 6:18 P.M. until
moonset at 7:39 P.M. Thus it was during this eighty-
one-minute period on the night of September 11,
85
86 / Jesus Christ Our Promised Seed Astronomy and the Birth of Christ / 87
3 B.C. that Jesus Christ was born in a stable in As the Magi departed from Jerusalem after speak-
Bethlehem. ing with King Herod, they again observed Jupiter’s
Although Jupiter and Regulus reached conjunc- movement, this time in relation to themselves. Jupi-
tion on September 14, to the naked eye their ap- ter was rising in its nightly course to the meridian
proach would have been observable in the predawn over Bethlehem. The timing was perfect, precise.
sky on September 12. This appeared in the same The Magi went to Bethlehem sometime after De-
night sky of Tishri 1, as had the sign of Virgo earlier cember 4, 2 B.C., because only after that date was
in the evening. Jupiter visible crossing the meridian over Bethlehem
On September 14, 3 B.C., Jupiter came into con- before dawn obscured it. There in the home of
junction with the king star—Regulus—the heart of Joseph and Mary they found the child, presented
the lion, in the constellation Leo. Jupiter and gifts, paid him homage, and departed to their
Regulus came into conjunction two more times a few homeland.
months later, on February 17, 2 B.C. and May 8, On January 9, 1 B.C., an eclipse occurred. Be-
2 B.C. tween the time of this eclipse and Passover that
Then Jupiter again came into conjunction with spring, April 8, Herod succumbed to disease and
Venus in Leo on June 17, 2 B.C., when the two died a horrible death.1
planets dramatically merged in a rare close conjunc- Scriptures and historical facts begin to pattern
tion to form one brilliant star in the western night harmoniously and fit so beautifully when we
sky. On August 27, 2 B.C., Jupiter came into con-
junction with Mars in another significant astronomi- 1. Josephus describes Herod the Great’s demise in graphic detail:
“But now Herod’s distemper greatly increased upon him after a severe
cal arrangement. manner, and this by God’s judgement upon him for his sins: for a fire
Having watched Jupiter from the time they first glowed in him slowly, which did not so much appear to the touch out-
saw it “in the rising,” the Magi were in awe of wardly, as it augmented his pains inwardly; for it brought upon him a
vehement appetite to eating, which he could not avoid to supply with
Jupiter’s multiple celestial displays and the signifi- one sort of food or other. His entrails were also exulcerated, and the
cance of these. They knew Jupiter to be “his star,” chief violence of his pain lay on his colon; an aqueous and transparent
the star of the long-promised king who would reign liquor also had settled itself about his feet, and a like matter afflicted
him at the bottom of his belly. Nay, further, his privy-member was
in Judea. Thus, they journeyed to Jerusalem, the putrefied, and produced worms; and when he sat upright he had a dif-
capital of Judea and the location of the throne of the ficulty of breathing, which was very loathsome, on account of the
promised king. stench of his breath and the quickness of its returns; he had also convul-
sions in all parts of his body, which increased his strength to an insuf-
ferable degree.” Josephus Antiquities 17.6.5.
recognize that the birthdate of Jesus was in the early

fall of 3 B.C. Herod would still have been alive.
Jesus’ thirtieth birthday and the beginning of his PART II
ministry would then have been in 27 A.D., which
aligns itself with the scriptural and historical indica-
tions as to the time his ministry began. Finally, the
planet Jupiter’s significance and celestial travels
THE PROPHECIES AND
mesh dramatically with the star seen by the Magi as PEOPLE ASSOCIATED WITH
described in Matthew 2.
The accuracy of God’s Word never ceases to move
THE PROMISED SEED:
the heart of any person who hungers to know the THE BIBLICAL RECORD
truth and seek out its wealth of riches. With an
awesome pageantry of celestial displays, God heralded
the birth of His only begotten Son, the promised
seed, the second Adam, as the king who would oc-
cupy the throne of David forever. With Christ’s
birth occurring on Tishri 1, a day filled with trumpet-
blowing and gladness, the Hebrews unknowingly
rejoiced as the promised seed, the seed originally
promised in Genesis 3:15, was born.
CHAPTER NINE
PROPHECIES ABOUT
THE PROMISED SEED
T o comprehend the significance of the birth of

our Lord Jesus Christ, one must have a knowl-
edge of Old Testament prophecies relating to him.
Who was prophesied to be the Christ, the Messiah?
What would be the Messiah’s mission? In this study
we will examine several scriptural prophecies of the
promised one, beginning in the Book of Genesis.
The first reference to him is found in Genesis 3:15
where God is speaking to the Adversary, the Devil,
after the disobedience of Adam and Eve.
Genesis 3:15:
And I [God] will put enmity [a condition of separation
and hostility] between thee [the serpent, the Devil] and
the woman, and between thy seed and her seed; it [the
seed of the woman] shall bruise thy [the serpent’s, the
Devil’s] head, and thou shalt bruise his [the seed of the
woman’s] heel.
91
92 / Jesus Christ Our Promised Seed Prophecies about the Promised Seed / 93
This single verse sets forth the central theme of all before in Genesis 3:15. Paul, in writing the epistle to
the Scriptures, the red thread of the redeemer which the Galatians, also testified to this truth.
is interwoven throughout the Old and New Testa-
ments. An offspring of the woman is promised who Galatians 3:16:
will ultimately destroy the Adversary and his works. Now to Abraham and his seed were the promises
This prophecy was passed down from generation to made. He saith not, And to seeds, as of many; but as of
generation. As the peoples of the earth migrated one, And to thy seed, which is Christ.
from the Tower of Babel to populate the earth’s sur-
face, they carried this knowledge with them. This Thousands of years after God had made His
prophecy’s meaning became distorted or lost by promise to Abraham, the Apostle Paul looked back
some, but others kept the truth of it embedded in and, by revelation, declared that the promise in
their hearts so that they looked for a coming Genesis 21:12, “in Isaac shall thy seed be called,”
redeemer, a coming seed of the woman, the referred to the Messiah, Jesus Christ, the promised
Messiah. seed.
As time progressed, God further delineated the The Prophet Moses led Israel out of the bondage
genealogical line from which this redeemer would of Egypt and toward the Promised Land. Not only
come. God promised Abraham that the Messiah did Moses give God’s law to the Hebrews, but Moses
would be his offspring. In Genesis 21:12 God told also prophesied of a coming prophet whom Israel
Abraham that “in Isaac shall thy seed [the Christ] be must follow.
called.”
Abraham had other sons;1 however, it would be Deuteronomy 18:15 and 18:
from Isaac that the promised seed would descend. The Lord thy God will raise up unto thee a Prophet
from the midst of thee, of thy brethren, like unto me
God’s promise to Abraham continued the implemen-
[Moses]; unto him ye shall hearken;
tation of the promise which God had made centuries I [the Lord] will raise them [the children of Israel] up a
Prophet from among their brethren, like unto thee
[Moses], and will put my words in his mouth; and he
1. Abraham had a total of eight sons in his lifetime. The number of
daughters is not stated. He had one son by Hagar, the bondwoman,
shall speak unto them all that I shall command him.
named Ishmael; one son by Sarah, named Isaac; and six sons by
Keturah, whom Abraham married after Sarah’s death. See Genesis So this coming Messiah would be raised up from
16:16; 21:1-5; and 25:1-2.
among the brethren and would be a prophet like unto Genesis 49:10:
Moses.2 The sceptre shall not depart from Judah, nor a
Not only would the Messiah be a prophet of the lawgiver from between his feet, until Shiloh come; and
stature of Moses, he would also be a priest after the unto him shall the gathering of the people be.
order of Melchizedek. Psalms 110:4 prophesied of
the coming priest. Many years after Jacob spoke these words, the
rulers of God’s people emerged from the tribe of
Psalms 110:4: Judah,3 beginning with King David. The phrase
The Lord hath sworn, and will not repent, Thou art a “until Shiloh come” refers to the Messiah’s com-
priest for ever after the order of Melchizedek. ing.4 The Messiah would become the final ruler of
Israel, and he would be from the tribe of Judah.
Hebrews 5:6 announces the fulfillment of the So the children of Israel had the hope of a coming
prophecy when it says, “Thou [Christ] art a priest ruler, a Messiah descending from Judah, sent from
for ever after the order of Melchisedec.” The prom- God to deliver them. That this hope was real to the
ised seed was to be both a prophet and a priest. people of Israel can be seen in a prophecy about
In addition to prophet and priest, the Messiah was Israel given by Balaam to the ruler of Moab. Balaam
to be king. Starting with Abraham, the genealogy of declares this revelation when the children of Israel,
the Messiah follows with Isaac and then on to his son wandering in the wilderness, ventured near Moab.
Jacob, who was renamed Israel. Jacob had twelve
sons who eventually fathered the twelve tribes of the Numbers 23:21:
Biblical nation called Israel. One of those twelve He [the Lord] hath not beheld iniquity in Jacob [the
sons was Judah. It was from Judah, as prophesied by nation Israel], neither hath he seen perverseness in
Jacob on his deathbed, that the scepter, the symbol
3. Psalms 60:7: “. . .Judah is my lawgiver.”
of rulership, would not depart. 4. The phrase “until Shiloh come” is a point of controversy among
translators. Most are agreed that Shiloh is not a proper name as it is
2. This prophecy in Deuteronomy 18 is what is referred to in used here. However, the Hebrew, the Aramaic, and other ancient ver-
John 6:14 when it says, “Then those men, when they had seen the sions all indicate that the phrase refers to a coming Messiah and his
miracle that Jesus did, said, This is of a truth that prophet that should dominion. Brown, Driver, and Briggs in their Hebrew and English Lex-
come into the world.” Acts 3:22 and Acts 7:37, in context, clarify icon suggest “he whose it is” comes or “that which belongs to him”
Moses’ prophecy in Deuteronomy 18 as a reference to Jesus Christ. comes. George M. Lamsa translates the Aramaic as “until the coming
of the One to whom the sceptre belongs” in The Holy Bible from Ancient
Eastern Manuscripts (Nashville, Tenn.: A.J. Holman, 1957).
Israel: the Lord his God is with him [Israel], and the Jeremiah 33:17:
shout of a king is among them. For thus saith the Lord; David shall never want [or,
there shall not be cut off from David] a man to sit upon
The “shout of a king” was Israel’s joyous expecta- the throne of the house of Israel.
tion of a coming Messiah. How meaningful this hope
was to them! Psalms 89:3 and 4:
I [the Lord] have made a covenant with my chosen, I
II Samuel 7:12,13,16: have sworn unto David my servant,
And when thy [David’s] days be fulfilled, and thou Thy seed will I establish for ever, and build up thy
shalt sleep with thy fathers, I [the Lord] will set up thy throne to all generations. Selah.
seed after thee, which shall proceed out of thy bowels,
and I will establish his kingdom.
God promised David that He would establish
He shall build an house for my name, and I will
stablish the throne of his kingdom for ever. David’s throne forever. The Messiah was to come
And thine house and thy kingdom shall be established out of the royal line of David and his son Solomon,
for ever before thee: thy throne shall be established for and would sit on that throne forever. This Messiah is
ever. described in Isaiah 11:1 and 10 as “a rod out of the
stem of Jesse,” and “a root of Jesse,” Jesse having
I Kings 8:25: been the father of David. What tremendous promises
Therefore now, Lord God of Israel, keep with thy ser- these were to David and all the children of Israel.
vant David my [Solomon’s] father that thou promisedst Besides being a descendant of David, the Messiah
him, saying, There shall not fail thee a man [David was to be born in a definite place, as prophesied in
would have descendants] in my sight to sit on the the Book of Micah.
throne of Israel...
Psalms 132:11: Micah 5:2:

The Lord hath sworn in truth unto David; he will not But thou, Bethlehem Ephratah, though thou be little
turn from it; Of the fruit of thy body [Aramaic: karsa, among the thousands of Judah, yet out of thee shall he
belly, loins] will I set upon thy throne.5 come forth unto me that is to be ruler in Israel; whose
goings forth [forthcoming] have been from of old, from
5. See Acts 2:30: “...that of the fruit of his [David’s] loins [karsa, everlasting.
belly, loins], according to the flesh, he would raise up Christ [the
Messiah] to sit on his throne.”
In God’s omniscience He foreknew and foreor- makes known the Christ, and the Christ makes
dained from before the foundation of the world that known God.
the Messiah would come. The Messiah’s coming When you understand this, that the Messiah, the
began being revealed to man as early as Genesis promised seed, is the central subject of the Bible
3:15. Because of God’s promises mankind antici- from Genesis 3:15 to Revelation 22:21, you then
pated the Messiah’s coming. By the time of Micah, begin to perceive the many ways he is revealed in
as recorded above, all Israel could know God’s God’s Word. Even historical events are recorded in
promises of a Messiah, and that he would be a royal such a way as to show the coming Messiah and his
descendant of David, of the tribe of Judah, of the work.
lineage of Abraham. The Prophet Micah then re- An example of this is found in Hosea 11:1 where
vealed that, of all the cities of Judah, the Messiah God’s Word says, “...I [God] loved him, and called
would come out of a little town named Bethlehem. my son out of Egypt.” From the context it is clear
that this is a reference to God’s having called Israel,
* * * the nation He had adopted as His son, out of the
bondage of Egypt. The scriptural record of that his-
torical event is also a prophecy concerning Jesus
So far we have observed a number of key scrip- Christ. The fulfillment of the prophecy is recorded in
tures telling of God’s promise of a Messiah, a Matthew 2:13-15.6
redeemer. However, passage after passage could be Another example is the well-known prophecy of
cited from the Old Testament that in some way Isaiah 7:14: “. . .Behold, a virgin [the Hebrew is
alludes to or foreshadows the coming savior. The almah, meaning simply ‘a young woman’] shall con-
sacrifices, the offerings, the law, the tabernacle, the ceive, and bear a son, and shall call his name
Temple—God used these and many other things to
illustrate and prepare His people for their coming 6. Matthew 2:13-15: “And when they were departed, behold, the
Messiah. Indeed, the Scriptures as a whole, when angel of the Lord appeareth to Joseph in a dream, saying, Arise, and
take the young child and his mother, and flee into Egypt, and be thou
rightly divided and understood, pertain to the there until I bring thee word: for Herod will seek the young child to
Christ. From Genesis 3:15 through Revelation 22:2 destroy him. When he arose, he took the young child and his mother by
1, Jesus Christ is the underlying subject, the red night, and departed into Egypt: And was there until the death of
Herod: that it might be fulfilled [with the result that it was fulfilled]
thread, of the Word of God. The written Word which was spoken of the Lord by the prophet, saying, Out of Egypt
have I called my son.”
Immanuel [meaning ‘God with us’].” A study of are also used by God to communicate great truth
Isaiah 7 and 8 shows that this prophecy had an im- concerning the coming Messiah, in whom the proph-
mediate fulfillment in Isaiah’s time, besides its ecy had its ultimate fulfillment, as recorded in
ultimate fulfillment in Christ. Matthew 1.8
God worked in the course of human events accord-
ing to His divine plan so that, uniquely, Isaiah Matthew 1:23:
himself and his sons were, according to Isaiah 8:18, Behold, a virgin shall be with child, and shall bring
“for signs and for wonders in Israel.” Chapters 7 forth a son, and they shall call his name Emmanuel,
through 9 of Isaiah show how Isaiah’s sons commun- which being interpreted is, God with us.
icated God’s revelation to Israel. Isaiah 7:3 tells of a
son named Shearjashub whose name foretold how a Since Matthew 1:23 says, “they shall call his
remnant would return from captivity. Isaiah had name Emmanuel,” why is the Christ never called by
another son named Mahershalalhashbaz. This name this name throughout the rest of the Gospels? There
is explained in Isaiah 8:4 as indicating that Assyria are instances in God’s Word where God will give a
would spoil Israel and Syria, enemies of Judah. name to a man, yet that man is known to men by
As God revealed His will by these two sons of another name. This is true with Solomon.
Isaiah, so Isaiah 7:14 from context would then refer
to a son of Isaiah, whose name was Immanuel.7 The II Samuel 12:25:
birth of Isaiah’s son Immanuel was a fulfillment of And he [God] sent by the hand of Nathan the prophet;
and he called his [Solomon’s] name Jedidiah, because
the prophecy given in Isaiah 7, but not its only
of the Lord.
fulfillment. This prophecy and the event it foretold
7. Isaiah 7:10-16: “Moreover the Lord spake again unto Ahaz, say-
God called Solomon by the name Jedidiah, though
ing, Ask thee a sign of the Lord thy God; ask it either in the depth, or in he is not popularly known by that name. Even today
the height above. But Ahaz said, I will not ask, neither will I tempt the in our Western culture, a man can have one or more
Lord. And he said, Hear ye now, O house of David; Is it a small thing
for you to weary men, but will ye weary my God also? Therefore the
middle names, yet they may be written down only as
Lord himself shall give you a sign; Behold, a virgin shall conceive, and initials, if he chooses to write them at all. So, Jesus
bear a son, and shall call his name Immanuel. Butter and honey shall
he eat, that he may know to refuse the evil, and choose the good. For 8. There is a more detailed discussion of this principle of prophecy and
before the child shall know to refuse the evil, and choose the good, the Isaiah 7 and 8 in The Companion Bible, pp. 939-943, and Appen-
land that thou abhorrest shall be forsaken of both her kings.” dix 103, pp. 147-148.
Christ could be given another name by God that was Matthew 2:23:
not generally known among men. Furthermore, And he came and dwelt in a city called Nazareth: that
there is no Hebrew text or ancient version of Isaiah it might be fulfilled which was spoken by the prophets,
7:14, from which Matthew 1:23 is quoted, that gives He shall be called a Nazarene.
“they” as the subject of the verb “call.” In Matthew
1:23, a few Greek manuscripts read “you will call,” This prophecy is not found in the Old Testament;
while some Latin manuscripts read “he will call.” In nevertheless, spoken prophecies are revelation and
view of these variations, the only necessity in fulfill- are fulfilled.
ing this prophecy was that Mary and Joseph include Other dynamic examples of prophecies foretelling
the name Emmanuel. the Messiah are the five passages which tell of the
In considering prophecy that foretells, it should be coming “branch.” The Hebrew word for “branch”
noted that such prophecy is generally not fully is ssemah. The word ssemah is used only twelve times
understood until the time it starts to come to pass in God’s Word, and in five instances it pertains spe-
and reaches its fulfillment. Yet many have tried to cifically to the Messiah. A more precise translation of
interpret Biblical prophecies in the light of exper- ssemah is “that which springeth up,” “a sprout,” “a
ience and conjecture, which is why so much proph- shoot,” or “an offspring.” A ssemah is a young shoot
cey concerning future events has been distorted by newly sprouted from the ground.
guesswork and spiritualizing. We need to study these five uses of ssemah as they
While we should never forget that Christ is the relate to the Messiah for we will gain important
subject of the Scriptures, we must guard against knowledge. First, let’s look at Jeremiah 23.
drifting into typology and the misapplication of a
scripture’s intended meaning. The immediate or Jeremiah 23:5:
literal meaning of a passage must be understood Behold, the days come, saith the Lord, that I will raise
unto David a righteous Branch [ssemah, offspring], and
before its relationship to Jesus Christ can be properly
a King shall reign and prosper, and shall execute judg-
comprehended. ment and justice in the earth.
While we can be certain of those prophecies that
are recorded in the Scriptures, there are other proph- This “righteous Branch” would be a descendant
ecies which were simply spoken and not written. For of David. He would inherit the throne of David and,
example, Matthew 2:23. as such, would be a king. It is this aspect of the
Messiah which this verse designates. So one of the Zechariah also foretells a third characteristic of the
important qualities of the Messiah, this righteous ssemah, that the coming branch would be a man.
branch or offspring, is that he would be a king.
Another use of ssemah is found later in Jeremiah. Zechariah 6:12:
And speak unto him, saying, Thus speaketh the Lord
Jeremiah 33:14 and 15: of hosts, saying, Behold the man whose name is The
Behold, the days come, saith the Lord, that I will per- BRANCH [the ssemah]; and he shall grow up out of his
form that good thing which I have promised unto the place, and he shall build the temple of the Lord.
house of Israel and to the house of Judah.
In those days, and at that time, will I cause the Branch “Behold the man whose name is The
[ssemah, offspring] of righteousness to grow up unto BRANCH. . . .” The fourth and final aspect of “the
David; and he shall execute judgment and righteous- branch” is recorded by Isaiah.
ness in the land.
Isaiah 4:2:
Again Jeremiah foretells of the Messiah as a In that day shall the branch [ssemah] of the Lord be
descendant of David, one who would execute judg- beautiful and glorious, and the fruit of the earth shall be
ment and righteousness as a king. This is the second excellent and comely for them that are escaped of
Israel.
prophecy in which the coming branch, the ssemah, is
portrayed as a king descended from David.
Here the Messiah is prophesied to be “the branch
Zechariah foretells another aspect of the offspring.
of the Lord.” That is the fourth great aspect of this
Messiah. With this verse we have seen all the uses of
Zechariah 3:8:
ssemah which pertain to the Messiah. The coming
Hear now, O Joshua the high priest, thou, and thy
branch, the offspring, was prophesied in these scrip-
fellows that sit before thee: for they are men wondered
at: for, behold, I will bring forth my servant the tures as having four characteristics: the promised
BRANCH [ssemah]. Messiah was to be a king, a servant, a man, and the Son
of God. In studying these four characteristics in light
of the four Gospels, one arrives at significant and
In this scripture, the coming branch or ssemah is
illuminating truths.9
called a servant. The position of a servant would be
another aspect and characteristic of the Messiah. 9. For a more detailed study of this subject, see Wierwille, “Why Four
Gospels?” Jesus Christ Our Passover, Appendix 5, pp. 445-453.
By careful scrutiny we can see that the Gospel of In studying the Gospel of Mark, we can see that
Matthew emphasizes the kingly qualities of the this Gospel emphasizes Jesus Christ as a servant will-
Christ, the Messiah who fulfilled the Old Testament ing to accept responsibility in serving and helping
prophecies. That is why the genealogy in Matthew others. Mark records no genealogy. This is signifi-
begins with Christ’s royal genealogy from Abraham cant because a servant does not gain his position by
down through David and Solomon to Mary, tracing descent. The Gospel of Mark basically begins with
the royal lineage forward10 to Jesus the Christ, and Christ’s ministry. The word translated “lord” or
clearly demonstrates his qualifications for inheriting “sir” (Greek: kurios) is used seventy-three times of
the throne of David as a king. Christ in the other three Gospels, but only three
The term “Kingdom of Heaven” is found thirty- times in the Gospel of Mark. Mark puts great stress
two times in Matthew’s Gospel, while it is not found on Jesus’ actions in the service of God to his fellow man.
once in any of the other three Gospels. The Kingdom The Gospel of Luke portrays Jesus Christ as a
of Heaven was the reign of God’s anointed king on man, a human being with needs, emotions, and feel-
earth. The Kingdom of Heaven is a segment of the ings like any other man. Thus, Jesus Christ the
overall Kingdom of God of which God is King.1' perfect man is Luke’s overall emphasis. Luke
There are ten parables which are unique to Mat- 3:23-38 records Jesus’ legal ancestry as a man,
thew, all of which depict aspects of life which are through Joseph who reared him, all the way back to
associated with a king. Many of the events recorded Adam, the first man. This genealogy, unlike the
in Matthew emphasize Jesus’ position as God’s royal genealogy in the Gospel of Matthew, begins
anointed king. The phrase “son of David,” em- with Jesus and goes chronologically in reverse, as is
phasizing his royal lineage, occurs more frequently normally done in a commoner’s genealogy. The en-
in Matthew than in any other Gospel. tire Gospel of Luke emphasizes Jesus Christ’s
relationship with the common man. He is depicted
10. According to The Companion Bible, pp. 1304 and 1440, Matthew’s as a friend of publicans and sinners. There are eleven
genealogical order is appropriate for a king. In contrast, the genealogy
in the Gospel of Luke begins with Jesus, and Joseph (who reared him), parables unique to Luke which emphasize the partic-
and goes backward through his ancestry to Adam. This order is ap- ilarly human aspects of his life.
propriate for him as a man, not royalty. Of the four Gospels, the one that clearly stresses
11. Victor Paul Wierwille, "Ekkl‘sia: Bride or Body?” The New,
Dynamic Church (New Knoxville, Ohio: American Christian Press,
1971), pp. 3-22.
Jesus Christ’s position as the Son of God is the six times. Jesus Christ “laid down his life” as the
Gospel of John. Son of God; no one could have taken it from him.
In considering the five Old Testament prophecies
John 1:14,18,34: of the coming “branch,” or ssemah, it is interesting
And the Word [Greek: logos] was made flesh, and dwelt that two of them emphasize that he would be a king
[tabernacled] among us, (and we beheld his glory, the ruling from the throne of David. There are two
glory as of the only begotten of the Father,) full of grace books in the New Testament which emphatically
and truth. show Jesus Christ as the king. One is the Gospel of
No man hath seen God at any time; the only begotten Matthew; the other is the Book of Revelation which
Son, which is in the bosom of the Father, he hath
foretells Christ’s glorious return as the king of kings
declared him.
And I saw, and bare record that this is the Son of God.
and lord of lords.12 What a wonderful truth from
God’s marvelous Word!
John 3:16: Thus, the emphasis of each Gospel now comes into
For God so loved the world, that he gave his only clear focus. In Matthew, Jesus Christ is the king, the
begotten Son. . . . ruler of Israel. In Mark, Jesus Christ is the servant, a
leader willing to accept responsibility in serving and
John 20:31: helping others. In Luke, Jesus Christ is the perfect
But these are written, that ye might believe that Jesus is man, a human being with human qualities. In John,
the Christ, the Son of God . . . . Jesus Christ is the Son of God with power.
The coming of Jesus Christ is clearly foretold
In the Gospel of John, the word “father” is used throughout the Old Testament. The word “Christ”
almost three times as often as in any other Gospel. It comes from the Greek word christos meaning
is frequently used in describing God’s relationship to “anointed.” The Greek christos is translated from the
Jesus Christ. In this Gospel, rather than opening Aramaic word mshicha and the Hebrew mashiah, both
with a long, detailed genealogy, John simply calls of which mean “anointed.” From these words,
Jesus “the Son of God.” Some of Jesus’ great mshicha and mashiah, English derives the word
miracles, such as the healing of the blind man
(John 9) and the raising of Lazarus (John 11), are 12. In Revelation 5:5 Jesus Christ is called “the Lion of the tribe of
recorded in the Book of John. The phrase “laid Juda, the Root of David.” In Revelation 22:16 he is called “the root
and the offspring of David.”
down his life” is found only in John, where it is used
“Messiah.” To say “Jesus Christ” is to say “Jesus The hope that God gave to Israel was the hope of a
the Messiah” or “Jesus the Anointed One.” coming Messiah: he would be their prophet, he
In Biblical times kings were anointed with oil would be their priest, he would be their king. As the
before coronation. Priests also were anointed when Messiah, he would be a man, he would be a servant,
being set apart in their service for the Lord. To be and he would be the Son of God. Toward him all of
anointed with oil represented one’s being anointed history was directed for he was the promised seed.
with the presence of God, being chosen by God, and
designated for a special service for Him. As the
Messiah, Jesus was God’s anointed king over Israel.
He was the Lord’s chosen one, the prophesied and
promised seed of the Old Testament. Jesus Christ
himself declares this.
Luke 24:27:
And beginning at Moses and all the prophets, he [Jesus
Christ] expounded unto them in all the scriptures the
things concerning himself.
Luke 24:44:
And he [Jesus Christ] said unto them, These are the
words which I spake unto you, while I was yet with
you, that all things must be fulfilled, which were writ-
ten in the law of Moses, and in the prophets, and in the
psalms [writings], concerning me.
John 5:39:
Search the scriptures [Old Testament scriptures]; for in
them ye think ye have eternal life: and they [Old Testa-
ment scriptures] are they which testify of me [Jesus
Christ].
CHAPTER TEN
THE GENEALOGY
OF JESUS CHRIST
A s the Messiah, Jesus Christ had to fulfill certain

genealogical requirements promised in the Old
Testament, among them, (1) he had to be a de-
scendant of Adam; (2) he had to be a descendant of
Abraham; and (3) he had to be a descendant of King
David. The Old Testament further stipulated that
the Messiah’s royal lineage would trace its way
through King David and Solomon. Finally, besides
being the son of Adam, Abraham, and David, the
Messiah would also have to be the Son of God. That
Jesus Christ had all of these qualifications will
become indisputably clear in studying his conception
and genealogy.
Jesus Christ’s genealogy, as with all people, was
determined by his mother and her predecessors and
his Father. So in researching God’s Word for the
great truths of Jesus Christ’s genealogy, we need to
begin by noting certain details regarding his concep-
tion.
113
114 / Jesus Christ Our Promised Seed The Genealogy of Jesus Christ / 115
Matthew 1:18: for spirit cannot cohabit with flesh. Rather, by

Now the birth of Jesus Christ was on this wise: When divine creation, God put seed within Mary. That is
as his mother Mary was espoused to Joseph, before how Mary, who had never had sexual relations, had
they came together, she was found with child of the Jesus Christ conceived within her. This is the
Holy Ghost [Holy Spirit]. miracle of Jesus Christ’s conception. Theoretically,
“Before they came together” means that before God could have created seed within any woman in
Joseph and Mary had sexual intercourse Mary was history, for all women conceive in the same manner,
already pregnant, and the child she was carrying was however only Mary fulfilled all the prerequisites
conceived in her by God, who is the Holy Spirit.1 necessary in order to carry the promised seed. God
Therefore, from a physical, genetic point of view, said He would have an only begotten Son, and He
Jesus Christ’s Father was God and his mother was chose Mary in whom to create the seed that would
Mary. Joseph, Mary’s husband, became Jesus give birth to that one Son.
Christ’s human father by the circumstances in which There are several genetic and physical considera-
he found himself, but not by his genetic contributions involved with Jesus Christ’s divine concep-
tion. Joseph by God’s direction accepted the respon- tion. The Bible teaches that all men since Adam are
sibility of rearing Jesus as a son in his household. born “dead in sins. "3 Man is conceived and born
There is no question that the Bible teaches divine with a sinful nature. Psalms 51:5 states, “Behold, I
conception, that God was literally Jesus Christ’s was shapen in iniquity; and in sin did my mother
Father. In any conception there are two necessary conceive me.” Romans 5:12 states, “Wherefore, as
elements: the egg and the sperm. The egg is supplied by one man [Adam] sin entered into the world, and
by the mother, who in this case was Mary. The death by sin; and so death passed upon all men, for
sperm is supplied by the father, who in this case was that all have sinned.”
God, who is the Holy Spirit. Being Spirit,2 God did Not only is man born spiritually separated from
not, of course, have sexual intercourse with Mary, God, he is born physically with sin, corruption, and
impurities in his blood and in his soul life. This soul
1. Matthew 1:20: “...that which is conceived in her is of the Holy life which is the natural life of man, and attested to
Ghost [Holy Spirit].” Luke 1:35: “. . . The Holy Ghost [Holy Spirit] by a person’s breathing, is found in the blood.
shall come upon [over thee, and the power of the Highest shall over-
shadow [cover] thee: therefore also that holy thing which shall be born
of thee shall be called the Son of God.” 3. Ephesians 2:5: “Even when we were dead in sins. . .”
2. John 4:24: “God is a Spirit. . . .”
Leviticus 17:11: and his descendants. This soul life in the blood is cor-
For the life of the flesh is in the blood. . . . rupt with a sinful nature inherent within it.4
This is why it is necessary to understand from He-
While the mother and father both make genetic brews 2:14 that Jesus Christ “took part of the
contributions to the flesh and blood of a child, the same.” What part did he take? He did not share fully
soul life in the blood is contributed by the sperm, the in both the flesh and blood of man. Physically, ac-
seed. It comes from the male side. In the conception cording to the flesh, part of Jesus’ genetic makeup
of Jesus Christ, this truth is pointedly stated in came from Mary. However, the soul life in his blood
Hebrews. was not inherited from Mary, Adam, or any other
human being. The life of the flesh is in the blood, ac-
Hebrews 2:14: cording to Leviticus 17:11, and the life within the
Forasmuch then as the children are partakers [Greek: flesh of man, within his blood, is corrupt. But Jesus
koinÇneÇ, to share fully] of flesh and blood, he [Jesus Christ’s came from God. That is why Jesus Christ’s
Christ] also himself likewise took part [Greek: metechÇ, soul life was conceived without sin or corruption.
to take a part or portion] of the same [flesh and
As we have seen, natural life, which is called “soul
blood]. . .
life,” is in the blood. Sin is transmitted through this
soul life, in other words, through the blood, and not
All children share fully of both the flesh and blood,
through the flesh. That is why Hebrews 2:14 is such
genetically passed on to them since Adam and Eve
a tremendous statement. How marvelously God ar-
the first man and woman, but Jesus Christ took only
ranged for a child to be conceived that would be
one part. He did not share “fully.” Here in He-
completely a man, having complete freedom of will,
brews 2:14, the figure of speech metonymy of the ad-
but also having a sinless nature.5
junct is found, in which the word “blood” is used to
With masterful foresight God prepared for the sin-
represent the soul life in the blood. This usage of
less birth of His Son, Jesus Christ, from the very
“blood” is common in the Bible, especially when it
beginning. In order to produce a sinless man
is used with the term “flesh,” which here is used for
the physical part of man as opposed to the soul part. 4. See Victor Paul Wierwille, “Body, Soul, Spirit,” The Word’s Way
In partaking of the flesh and blood, all people have (New Knoxville, Ohio: American Christian Press, 1971), pp. 45-56.
inherited their bodies and their soul life from Adam 5. See Wierwille, “The Conception of Jesus Christ,” The Word’s Way,
pp. 157-174.
descended from Adam, God provided a way where- cerning Jesus’ descent from the lineage of David be-
by Jesus would have a human body derived from come much more meaningful. That is why the
Adam’s line, yet uncontaminated by Adam’s sinful following scriptures are so accurate.
soul life. To accomplish this, God created the sperm
containing a perfect soul life which impregnated the Acts 2:30:
egg in Mary’s fallopian tube. This sperm, being . . .that of the fruit of his [David’s] loins, according to
perfect,6 carried only dominant characteristics and the flesh, he would raise up Christ...
did what any sperm would do to an egg. Therefore,
the dominant characteristics of the genes determin- Romans 1:3:
ing the makeup of Jesus Christ came from his Concerning his [God’s] Son Jesus Christ our Lord,
which [who] was made of the seed of David according
Father, God.
to the flesh.
The miracle of the birth of Jesus Christ was his
divine conception in Mary. His birth was not
These verses do not say Jesus Christ was of the
miraculous, for like any infant he developed within
seed of David “according to flesh and blood.” That
Mary’s womb and was born according to natural
would be totally inaccurate. These verses all say “ac-
processes. But, the miracle of his divine conception
cording to the flesh,” for Christ’s soul life in his
enabled man’s redeemer to come into the world as a
blood came from God. It did not come from David
sinless, perfect human being, yet having the freedom
or David’s descendant, Mary. But physically, ac-
of will to sin or not to sin; to believe or not to believe
cording to the flesh, Jesus Christ can properly be
God. God did not go beyond any of His previously
said to be of the seed of David. That is the great ac-
instituted laws to bring His Son into the world.
curacy of these key verses of scripture.
Understanding all of this, many scriptures con-
With this basic understanding of the unique
6. Arthur C. Custance suggests that, from a scientific point of view,
conception of Jesus Christ, we will find the records of
the germ plasm of the egg cell seems to be normally unaffected by cor- his genealogy most illuminating. Let us begin with
ruption as it is passed down from generation to generation. He the genealogy given in the Gospel of Matthew.
discusses reasons for believing that the germ plasm in the egg con-
tributed by Mary (or most other women) would result in a perfect
human being if (and only if) it were united with a perfect sperm from Matthew 1:1:
the male side. See Arthur C. Custance, The Seed of the Woman The book of the generation of Jesus Christ, the son of
(Brookville, Ontario: Doorway Publications, 1980), pp. 210-232, David, the son of Abraham.
264-267.
Matthew documents that Jesus Christ was a And Zorobabel begat Abiud; and Abiud begat
descendant of both David and Abraham. According Eliakim; and Eliakim begat Azor;
to the Old Testament prophecies, these were two in- And Azor begat Sadoc; and Sadoc begat Achim; and
dispensable requirements of the promised Messiah. Achim begat Eliud;
As we have seen, genetically Jesus Christ had two And Eliud begat Eleazar; and Eleazar begat Matthan;
parents: Mary and God. Jesus Christ’s human ge- and Matthan begat Jacob;
And Jacob begat Joseph the husband of Mary, of
netic background is traced in the Gospel of Matthew
whom was born Jesus, who is called Christ.
through Mary. This genealogy from Mary is the
focus of the first chapter of Matthew.
This last verse, Matthew 1:16, stirs up contro-
Matthew 1:2-16: versy when it states that “Jacob begat Joseph the
Abraham begat Isaac; and Isaac begat Jacob; and husband of Mary” because this contradicts a state-
Jacob begat Judas and his brethren; ment in Luke.
And Judas begat Phares and Zara of Thamar; and
Phares begat Esrom; and Esrom begat Aram;
And Aram begat Aminadab; and Aminadab begat Luke 3:23:
Naasson; and Naasson begat Salmon; . . .Joseph, which was the son of Heli.
And Salmon begat Booz of Rachab; and Booz begat
Obed of Ruth; and Obed begat Jesse; Matthew says Joseph’s father was Jacob, whereas
And Jesse begat David the king; and David the king Luke says Joseph’s father was Heli. How can this ap-
begat Solomon of her that had been the wife of Urias; parent discrepancy be reconciled? The two Josephs
And Solomon begat Roboam; and Roboam begat
surely cannot be the same person if the Word of God
Abia; and Abia begat Asa;
is right. Furthermore, Matthew 1:16 declares
And Asa begat Josaphat; and Josaphat begat Joram;
and Joram begat Ozias; Joseph to be the husband of Mary. Certainly she did
And Ozias begat Joatham; and Joatham begat Achaz; not have two husbands named Joseph. Comparing
and Achaz begat Ezekias; the records as given by Matthew and Luke, it is only
And Ezekias begat Manasses; and Manasses begat logical and reasonable that they must be speaking of
Amon; and Amon begat Josias; two different people named Joseph. Further investi-
And Josias begat Jechonias and his brethren, about the gation shows this difficulty in reconciling the two
time they were carried away to Babylon: Gospel records has been in fact caused by a serious
And after they were brought to Babylon, Jechonias mistranslation in Matthew.
begat Salathiel; and Salathiel begat Zorobabel;
Matthew 1:16: This truth is substantiated even further in Mat-

And Jacob begat Joseph the husband [Greek: andra; thew 1:19 where the word “husband” is properly
Aramaic: gavra] of Mary. . . . translated in the King James Version. There, this
word which refers to Mary’s husband Joseph is bala
The word “husband” is the Greek word andra, in Aramaic. It is not gavra, as in Matthew 1:16.
from the root word an‘r. The word an‘r simply means That is because Matthew 1:16 speaks of Joseph who
“a male person of full age and stature,” in contrast was Mary’s father, her gavra, while in contrast, Mat-
to a child or a female. It is used of men in various thew 1:19 speaks of Joseph who was Mary’s hus-
relationships, but its specific usage must always be band, her bala. Hence, Mary’s father’s name was
derived from the context. Indeed an‘r can be and is Joseph, and Mary’s husband’s name also was
translated “husband” in some contexts, but its nor- Joseph.
mal translation is “man.”7 We have utilized Greek, Aramaic, the recorded
In Matthew 1:16, Joseph is the an‘r, “the man” of genealogies, and ancient custom to demonstrate that
Mary. The Aramaic word translated in English the word “husband” in Matthew 1:16 should be
“husband” is gavra. Gavra means “mighty man.” In rendered “father.” However, if all of this evidence
Biblical culture the father who is the head of the were not enough, there is yet one more safeguard
household is “the mighty man.” The son would not supplied by God’s Word which proves that the
be considered “the mighty man” of the household Joseph of Matthew 1:16 was Mary’s father.
until the father died, at which time the younger per-
son would become the head of the household. Matthew 1:17:
Therefore, the English phrase “Joseph the hus- So all the generations from Abraham to David are four-
band” in Matthew 1:16 is properly translated from teen generations; and from David until the carrying
the Aramaic as “Joseph the mighty man [gavra, the away into Babylon are fourteen generations; and from
father] of Mary.” the carrying away into Babylon unto Christ are fourteen
generations.
7. In the King James Version some translations into English of the
Greek word an‘r include: “man” (I Corinthians 13:11), “prophet” Counting carefully in the record of the Gospel of
(Luke 24:19), “fellows” (Acts 17:5), “murderer” (Acts 3:14), and
“husband” (Romans 7:2). Although an‘r is Biblically used in many
Matthew 1:2-16, we note that the first two groups
different contexts, its primary meaning is always used in reference to each contain fourteen generations, in accordance
an adult male, a man.
with verse 17. However, the third group would have From David to the carrying away to Babylon
only thirteen generations if the Joseph of Matthew (14 generations)*
1:16 were the husband of Mary. In order for Mat-
thew 1:17 to delineate fourteen generations for the 1. Solomon 8. Joatham
2. Roboam 9. Achaz
third group, verse 16 must read “Joseph the father of
3. Abia 10. Ezekias
Mary.” How wonderfully God protected this truth
4. Asa 11. Manasses
by the revelation of Matthew 1:17. 5. Josaphat 12. Amon
The following table lists the genealogy given in 6. Joram 13. Josias
Matthew 1 and shows the three groups of fourteen 7. Ozias 14. Jechonias
generations.
From the carrying away to Babylon unto Christ
(14 generations)
THE ROYAL GENEALOGY 1. Salathiel (born after 8. Eliud
OF JESUS CHRIST carrying away) 9. Eleazar
FROM MATTHEW 1 2. Zorobabel 10. Matthan
3. Abiud 11. Jacob
From Abraham to David (14 generations) 4. Eliakim 12. Joseph (father of Mary)
5. Azor 13. Mary
1. Abraham 8. Aminadab 6. Sadoc 14. Jesus
2. Isaac 9. Naasson 7. Achim
3. Jacob 10. Salmon * This second group of fourteen generations purposely omits four of
4. Judas 11. Booz David’s descendants in this line. They are Ahaziah (II Kings
5. Phares 12. Obed 8:24—9:27 and H Chronicles 22:1-9) the son of Joram (number 6),
Ahaziah’s son Joash (II Kings 11:2—12:20 and II Chronicles
6. Esrom 13. Jesse 24:1-22), Joash’s son Amaziah (II Kings 14:1-19 and II Chronicles
7. Aram 14. David (the king) 25), and Jehoiakim (II Kings 23:34—24:6 and II Chronicles 36:1-8)
the son of Josias (number 13). One possible reason for their omission
could be idolatry and other wickedness, since certain generations had
names deleted for this reason. (Note Exodus 20:4 and 5 and Deuteron-
NOTE: The names in this genealogy are spelled somewhat differently
omy 29, especially verse 20.) The omission was not an oversight on
from the way they are spelled in the Old Testament because Old Testa-
Matthew’s part, as he must have been well aware of their place in the
ment spelling is a transliteration from Hebrew while the New Testa-
genealogies clearly set forth in the Old Testament. God inspired the
ment spelling is a transliteration from Greek.
setting forth of the generations as they appear in Matthew 1.
The preceding list demonstrates Jesus Christ’s which was the son of Cosam, which was the son of
royal lineage through his mother, Mary. The Elmodam, which was the son of Er,
descendants listed postdating David were rightful Which was the son of Jose, which was the son of Eliezer,
heirs to David’s throne. The genealogy of Matthew which was the son of Jorim, which was the son of Mat-
1:2-16 clearly shows Jesus Christ’s genetic and legal that, which was the son of Levi,
claim to inherit the throne of David. It gives the Which was the son of Simeon, which was the son of Juda,
which was the son of Joseph, which was the son of Jonan,
Messiah’s standing in the House of David by birth.
which was the son of Eliakim,
He was the long-awaited promised seed, the Christ, Which was the son of Melea, which was the son of
the true king of Israel. Menan, which was the son of Mattatha, which was the
Besides the royal genealogy of Jesus Christ given son of Nathan, which was the son of David,
in Matthew, the Gospel of Luke records Jesus’ Which was the son of Jesse, which was the son of Obed,
genealogy from the viewpoint of him as a commoner, which was the son of Booz, which was the son of Salmon,
taking his roots back through David to Adam. which was the son of Naasson,
Which was the son of Aminadab, which was the son of
Aram, which was the son of Esrom, which was the son of
Luke 3:23-38:
Phares, which was the son of Juda,
And Jesus himself began to be about thirty years of
Which was the son of Jacob, which was the son of Isaac,
age, being (as was supposed) the son of Joseph, which
which was the son of Abraham, which was the son of
was the son of Heli,
Thara, which was the son of Nachor,
Which was the son of Matthat, which was the son of Levi,
Which was the son of Saruch, which was the son of
which was the son of Melchi, which was the son of Janna,
Ragau, which was the son of Phalec, which was the son of
which was the son of Joseph,
Heber, which was the son of Sala,
Which was the son of Mattathias, which was the son of
Which was the son of Cainan,8 which was the son of
Amos, which was the son of Naum, which was the son of
Esli, which was the son of Nagge,
8. There is no record of this Cainan of Luke 3:36 in the Old Testa-
Which was the son of Maath, which was the son of Mat- ment. Genesis 11:12 indicates that Sala was the immediate and direct
tathias, which was the son of Semei, which was the son of son of Arphaxad. Although most manuscripts include Cainan in verse
36, the error may have come in when an early scribe copying this sec-
Joseph, which was the son of Juda, tion of Luke allowed his eye to drop to the Cainan of Luke 3:37 and
Which was the son of Joanna, which was the son of mistakenly copied the name in verse 36 as well. Another possibility is
Rhesa, which was the son of Zorobabel, which was the that later scribes added it from the Septuagint, a Greek version of the
Old Testament which erroneously lists “Cainan” as a son of Ar-
son of Salathiel, which was the son of Neri, phaxad. The Codex Bezae omits “which was the son of Cainan” in
Which was the son of Melchi, which was the son of Addi, verse 36; the third-century papyrus known as p75 appears to support
the omission.
Arphaxad, which was the son of Sem, which was the son ety built upon a paternal genealogy. He would not
of Noe, which was the son of Lamech, be accepted in the Judean society without a pedigree
Which was the son of Mathusala, which was the son of traceable through both parents. Since few would
Enoch, which was the son of Jared, which was the son of believe that on his Father’s side he needed no
Maleleel, which was the son of Cainan, pedigree, his Father being God, he had to have
Which was the son of Enos, which was the son of Seth, socially acceptable credentials through the human
which was the son of Adam, which was the son9 of God.
being whom society considered to be his father,
Joseph. Since Joseph assumed the responsibility for
Note that Luke 3:23 includes the phrase “as was Jesus as his son, it was Joseph’s line that gave Jesus
supposed.” Jesus Christ was not really the son of full legal standing in the House of David. Whereas
Joseph by birth. People just supposed that he was Joseph’s genealogy listed in Luke 3 gave Jesus his
because Joseph was Mary’s husband, and she gave standing in the House of David by the assumed
birth to Jesus. The Father of Jesus Christ was God. responsibility of Joseph, it was in truth the genealogy
However, Joseph accepted Jesus Christ into his listed in Matthew 1 which gave Jesus Christ true
household to be reared and treated as a son. standing in the House of David with the right to in-
The genealogy in Luke 3 demonstrates that herit his throne by. the family line and genetic con-
Joseph, like his wife Mary, was a descendant of the tribution of Mary.
House of David. A person’s standing in a family was The genealogy given in Luke 3 is not Jesus
normally recognized by the lineage of the father. Christ’s royal lineage. Matthew 1 indicates his royal
From a human point of view, Jesus needed lineage from Solomon and others who sat on David’s
patrilineal credentials in order to function in a soci- throne (Matthew 1:6 and 7). Luke 3 demonstrates
9. In Luke 3:23-38 we observe that the words “the son” are con-
Jesus’ lineage through another son of David,
sistently italicized throughout the genealogy from Joseph back to Adam Nathan, who was not a king (Luke 3:3 1). This is why
and God. The words do not occur in the Greek, but they are ap- the genealogies in Matthew 1 and Luke 3 are iden-
propriately supplied as the expression “David which was of Jesse” nor-
mally implies that David was the son of Jesse. The addition of “the son” tical up to David, but not from David on to Mary
is an accurate aid to our understanding. and Joseph.
The Aramaic texts of this passage include the word bar, meaning
“son of,” in each place where the King James Version italicizes the The following table is a listing from the genealogy of
words “the son.” The single exception is Luke 3:38 where we read in Joseph as given in Luke 3:23-38.
the King James Version, “Adam, which was the son of God.” Here the
Aramaic does not use the word bar. Instead, it simply uses the words
adam dmen alaha which literally translates as “Adam who was of [from]
God.”
THE LEGAL GENEALOGY 51. Addi 64. Esli

OF JESUS CHRIST 52. Melchi 65. Naum
FROM LUKE 3 53. Neri 66. Amos
54. Salathiel 67. Mattathias
55. Zorobabel 68. Joseph
GOD
56. Rhesa 69. Janna
1. Adam 26. Aram
57. Joanna 70. Melchi
2. Seth 27. Aminadab
58. Juda 71. Levi
3. Enos 28. Naasson
59. Joseph 72. Matthat
4. Cainan 29. Salmon
60. Semei 73. Heli (father of Joseph)
5. Maleleel 30. Booz
61. Mattathias 74. Joseph (husband of Mary)
6. Jared 31. Obed
62. Maath 75. Jesus (as it was supposed,
7. Enoch 32. Jesse
63. Nagge the son of Joseph)
8. Mathusala 33. David
9. Lamech 34. Nathan
10. Noe 35. Mattatha
11. Sem 36. Menan The story of Jesus Christ’s genealogy is now com-
12. Arphaxad [Cainan*] 37. Melea plete. Both lineages—that of Mary, in the Gospel of
13. Sala 38. Eliakim Matthew, and that of Joseph, in the Gospel of
14. Heber 39. Jonan Luke—have Abraham and David common to their
15. Phalec 40. Joseph ancestry. Since Joseph assumed the responsibility as
16. Ragau 41. Juda Jesus’ father, this gave Jesus during his earthly walk
17. Saruch 42. Simeon a legal standing in the House of David. But as
18. Nachor 43. Levi Mary’s son by birth, Jesus had more than legal
19. Thara 44. Matthat standing in the House of David; because of Mary’s
20. Abraham 45. Jorim genealogy, Jesus Christ was descended from the
21. Isaac 46. Eliezer
royal line of the House of David, so that he could
22. Jacob 47. Jose
genetically and legally inherit the throne of David.
23. Juda 48. Er
24. Phares 49. Elmodam Being conceived by the Holy Spirit (who is God)
25. Esrom 50. Cosam Jesus was the true and only begotten Son of God, the
ssemah or offspring of the Lord.
* For explanation see footnote 8 on p. 127. Jesus was the offspring of Mary and God. Thus he
was born with no sinful nature in him, yet he was

totally a man, a male child who would have to CHAPTER ELEVEN
mature and learn in order to complete his God-
ordained mission. As the offspring of both God and
Mary, the Christ came into the world fulfilling all the
genealogical requirements of the promised seed: he ZACHARIAS
would be a descendant of Adam, of Abraham, and of AND THE ANGEL
David. He would also be the only begotten Son of
God, the promised seed, God’s perfect plan for
Passover Course of Abia
man’s redemption. Elizabeth
April 12-18 May 19-25
Conceives
TEBETH SHEBAT ADAR NISAN IYYAR SIVAN TAMMUZ
30 30 29 30 29 30 29
JAN FEB MARCH APRIL MAY JUNE JULY
31 28 31 30 31 30 31
4 B.C.*
I n order to get a full and accurate comprehension

of the historical context of Jesus Christ’s coming,
we must take note of the prophet who preceded him
by six months. This person was John the Baptist—a
prophet of God, a priest, and a relative of Jesus. The
Word of God not only tells us about this man, but it
goes to relatively great lengths to set the backgrounds
*This calendar gives significant Biblical events in the year 4 B.C.
The Hebrew months are given alongside our modern months. Because
the Hebrew months were determined by the moon, their dates accord-
ing to our calendar would shift from year to year.
133
134 / Jesus Christ Our Promised Seed Zacharias and the Angel / 135
and spiritual qualities of John’s parents, Zacharias in giving order to the priesthood, divided the priests
and Elisabeth. This record begins in the first chapter into twenty-four groups according to families.
of the Gospel of Luke. I Chronicles 24:19 says that these priestly courses
were “the orderings of them in their service to come
Luke 1:5: into the house of the Lord.”
There was in the days of Herod, the king of Judaea, a Each group of priests of a certain family lineage
certain priest named Zacharias, of the course of Abia: constituted one course, or service. That course
and his wife was of the daughters of Aaron, and her would be assigned to come to the Temple for a spec-
name was Elisabeth. ified week twice a year. Besides these two weeks, all
priests of all twenty-four courses came and served in
Herod the Great, the king of Judea, was of Idu- the Temple together during the three great annual
mean1 descent. He governed Judea by the consent of feasts: the Feast of Unleavened Bread, the Feast of
the Roman government. The events recorded in the Pentecost, and the Feast of Tabernacles.
first part of Luke occur during the latter years of When the courses were originally instituted by
Herod’s reign. David, the course of Abia meant those that were
Luke 1 tells that the man who would become the descended from Abijah. But by Jesus’ time this had
father of John was named Zacharias. He was a changed. The reason for this change was that only
priest, which means he was a Levite, and, even more four of the original twenty-four courses of families
specifically, a direct descendant of Aaron. His wife, returned to Jerusalem from the Babylonian captiv-
Elisabeth, was also descended from Aaron. Elisa- ity.3 So in reestablishing the order to the Temple ser-
beth’s name was the same as that of Aaron’s wife.2 vice upon returning from Babylon, these four family
Luke 1:5 tells that as a priest, Zacharias was “of groups were divided into twenty-four courses, each
the course of Abia.” Now what exactly does a course being assigned one of the original course
“course” of a priest mean? In the Old Testament as names from the time of David. Zacharias was of the
recorded in I Chronicles 23:6—24:19, King David, course of Abia (“Abijah” in the Old Testament),
which was the eighth course according to I Chron-
1. In the Old Testament, Idumea is known as Edom, the home of
Esau’s descendants. It is located just south of the Dead Sea. icles 24:10.
2. Exodus 6:23: “And Aaron took him Elisheba, daughter of Ammin-
adab, sister of Naashon, to wife; and she bare him Nadab, and Abihu,
Eleazar, and Ithamar.” The name “Elisheba” is the Hebrew equiva- 3. See Ezra 2:36-39.
lent of “Elisabeth.”
The twenty-four courses were ordered in the meats of the Lord. In their private lives, however,
following manner: the first course would begin its they had suffered a major disappointment.
term of service on the weekly sabbath before the first
of Nisan, the first Hebrew month,4 which began in Luke 1:7:
either March or April. By calculating with the aid of And [But] they had no child, because that Elisabeth
chronological tables,5 the priests of the course of was barren, and they both were now well stricken in
Abia would have been in their first term of annual years.
service according to our months in the last week of
May in 4 B.C. So at that time Zacharias, as a priest In Biblical times it was considered a great disgrace
of the eighth course, would be in Jerusalem at the not to have a child, especially not to have a son to be
Temple for a week to minister before the Lord. the family heir. Easterners believed that the blessing
of childbearing had been withheld from childless
Luke 1:6: couples because of a husband and wife’s sin. Thus
And they [Zacharias and Elisabeth] were both righ- the disgrace was doubly painful to one who was a
teous before [Greek: enÇpion, in the presence of] God, priest. Elisabeth, because she was barren, became
walking in all the commandments and ordinances of the subject of reproach. And since Elisabeth was now
the Lord blameless. “well stricken in years,” all hope of her having a
child seemed to be gone.
The Greek word “ordinances” is dikaiÇmasin
meaning “legal requirements.” Zacharias and Elisa- Luke 1:8 and 9:
beth were a special couple in that they were both And it came to pass, that while he [Zacharias] executed
righteous in God’s presence because they faithfully the priest’s office before God in the order of his course
carried out all t he commandments and legal require- [course of Abia],
According to the custom of the priest’s office, his lot
4. Martin, Birth of Christ Recalculated, pp. 132-135, 139-142; J. Van was [it fell to him by lot] to burn incense when he went
Goudoever, Biblical Calendars (Leiden: E.J. Brill, 1959), p. 274; and into the temple of the Lord.
John Lightfoot, A Commentary on the New Testament from the Talmud and
Hebraic: Matthew—I Corinthians, 4 viols. (1859; reprint ed., Grand Rapids:
Baker Book House, 1979), 3:8-11. It is notable as a parallel Because of the number of priests involved in each
that the monthly courses of service in the kingdom of David began in course, every individual priest such as Zacharias
Nisan (I Chronicles 27:1 and 2). would be assigned by lot a specific task on a certain
5. Parker and Dubberstein, Babylonian Chronology, p. 45.
day. The task allotted to Zacharias, according to Luke 1:10 and 11:
Luke 1:9, was a great honor for a priest, an oppor- And the whole multitude of the people were praying
tunity which might come once in a lifetime, if at all. without at the time of incense.
Zacharias, by lot, was given the assignment on this And there appeared unto him [Zacharias] an angel of
particular day to go alone into the Holy Place and the Lord standing on the right side of the altar of in-
burn incense at the altar of incense.6 This was the cense.
most highly regarded service in the daily ministry of
the Temple, because the ascending smoke of the in- It was customary for people in the Temple area to
cense symbolized that prayers for Israel were being gather and silently pray outside the Holy Place while
lifted to God Himself.7 This priestly task was an the incense was being burned. This was a very
awesome privilege and responsibility. special time, a most solemn period of silence
throughout the Temple area.8
6. The Greek word for “temple” in Luke 1:9 is nabs. It refers to the It was at this time of offering incense that
Temple proper, excluding the outer courts and surrounding area. The Zacharias, alone in the Holy Place, saw the angel on
nabs was the actual Temple building which included the Holy Place and the right side of the altar. In the Biblical culture the
the Holy of Holies (the innermost part). The Holy of Holies was
entered into only by the high priest and only once a year on the Day of right side always represented blessing and power,
Atonement. The Holy Place was also a very special area and included whereas the left side represented cursing. Also note
the altar of incense, where Zacharias went while the people waited out- that in the Word of God angels are never described
side.
Edersheim describes the daily casting of lots. “It was done in this as having wings and hovering or singing. This angel
manner. The priests stood in a circle around the president, who for a which appeared to Zacharias was standing by the
moment removed the head-gear of one of their number, to show that he altar.
would begin counting at him. Then all held up one, two, or more
fingers—since it was not lawful in Israel to count persons—when the
president named some number, say seventy, and began counting the Luke 1:12 and 13:
fingers till he reached the number named, which marked that the lot And when Zacharias saw him [the angel], he was
had fallen on that priest.” Edersheim, The Temple, p. 150. See also
Lightfoot, New Testament from the Talmud and Hebraic, 3:15-16.
troubled, and fear fell upon him.
The ritual of the burning of incense is also described by Edersheim But the angel said unto him, Fear not, Zacharias. . . .
in The Temple, pp. 157-171; and in his The Life and Times of Jesus the
Messiah (rev. ed., 2 viols. in 1., Grand Rapids: Wm. B. Eerdmans, Zacharias was troubled; he was startled and awed
1971), 1:137-141.
7. Note Revelation 8:3 and 4: “. . .and there was given unto him by this unexpected appearance. The message the
much incense, that he should offer it with the prayers of all saints upon
the golden altar which was before the throne. And the smoke of the in- 8. Edersheim, The Temple, pp. 167-168; Life and Times, 1:138.
cense, which came with the prayers of the saints, ascended up before
God. . . .”
angel had for Zacharias took him by surprise and be great in the sight of the world, but in the sight of
made him wonder. God he would be very great; for of all men, only
John was filled with holy spirit from his mother’s
Luke 1:13: womb.
. . .for thy prayer [for Israel] is heard; and thy wife
Elisabeth shall bear thee a son, and thou shalt call his Luke 1:16 and 17:
name John [meaning, “Jehovah shows favor”]. And many of the children of Israel shall he turn to the
Lord their God.
Zacharias was praying for Israel. God heard that And he shall go before [enÇpion, in the presence of] him
prayer and was going to answer by giving him and [God] in the spirit and power of Elias [Elijah], to turn
his wife a son. This child would be sent by God as a the hearts of the fathers to the children, and the
blessing to Israel as a result of Zacharias’ prayer. It is disobedient to the wisdom of the just; to make ready a
significant that Zacharias learned of the prayer’s people prepared for the Lord.
answer while the smoke of the incense, representing
the prayers to God for Israel, was yet ascending The angel said that the child would grow up to be
before him. For Zacharias to learn that he and his a great prophet, going forth in the presence of God,
wife would have a son was a tremendous revelation calling God’s people to turn back to His Word. He
and blessing to the aged priest, but the angel had would turn the hearts of the fathers to the children.
even more to declare concerning the greatness of this This meant not only a child’s parents, who are the
son. first to instruct the child, but also his teachers, who
were often called “fathers,” just as the students were
Luke 1:14 and 15: often called “sons.”9 The hearts of men would again
And thou [Zacharias] shalt have joy and gladness; and be turned to give the instruction of the Word to the
many shall rejoice at his birth. “sons.” The disobedient would again turn to seek
For he shall be great in the sight of [or, in the presence wisdom. That was John the Baptist’s ministry. It
of] the Lord, and shall drink neither wine nor strong was much like the ministry of Elijah in the Old Test-
drink; and he shall be filled with the Holy Ghost [holy ament. The words “spirit and power” are the figure
spirit], even from his mother’s womb.
9. Elijah was called “father” by Elisha in II Kings 2:12. Likewise,
The child, John the Baptist, was not promised to Paul called himself “father” with respect to teaching the Corinthians
in I Corinthians 4:15. Also see The Companion Bible, Appendix 74,
A.1., p. 109.
of speech hendiadys in which two nouns are used, but to prepare people for Him. Zacharias’ child was to
one thing is meant. One of the nouns is used to aug- be that prophet.
ment the other to the superlative degree. In other
words, John the Baptist, as a great prophet, would Luke 1:18:
walk with the same “powerful spirit” with which Eli- And Zacharias said unto the angel, Whereby [“by
jah had walked. John would operate that same what” or “how”] shall I know this? for I am an old
powerful spirit as Elijah had in calling Israel back to man, and my wife well stricken in years.
God.
People are “prepared for the Lord” when they are Zacharias was an aged man. His wife, Elisabeth,
ready to receive God’s Word. The word “Lord” was also “well stricken in years,” literally this means
here refers to God, not Jesus Christ; John prepared “advanced in her days.”
the people for God. Christians often call John “the
forerunner” of Jesus Christ. This term is accurate if Luke 1:19 and 20:
it is understood to mean that his ministry preceded And the angel answering said unto him, I am Gabriel,
that stand in the presence of God; and am sent to speak
Jesus Christ’s. However, the term “forerunner” can
unto thee, and to shew thee these glad tidings.
also be used of all the prophets throughout the Old And, behold, thou shalt be dumb, and not able to
Testament. As all great prophets of old, John would speak, until the day that these things shall be performed,
prepare people to receive God’s Word by proclaim- because thou believest not my words, which shall be
ing it.10 There had been no written revelation to fulfilled in their season.
Israel since the Prophet Malachi who lived four hun-
dred years previous to the birth of John. Spiritual The angel revealed that Zacharias’ unbelief would
darkness hung like a cloud over Israel. It is no small not prevent the child’s birth from coming to pass.
wonder that God needed to raise up a great prophet Elisabeth would still bear him a son who would
become a great prophet.
10. Because of John’s ministry, many people were prepared to receive
God’s Word. Since Jesus Christ was God’s word in the flesh and
John’s ministry immediately preceded his, it was only natural that Luke 1:21:
many people were prepared to receive Jesus Christ. As a great prophet, And the people waited for [were expecting] Zacharias,
John recognized that Jesus was God’s promised Messiah and he indeed and marvelled that he tarried so long in the temple.
declared it. See Matthew 3:11-17; John 1:26-36; 3:28-36.
The people, as they reverently waited outside the

Holy Place, began to wonder why Zacharias did not Zacharias returned to his home in the hill country
come out of the Temple after a customary length of of Judah following the completion of his ministra-
time. He had been at the altar of incense much tion, his week of service at the Temple during the
longer than usual,11 for a reason unknown to the course of Abia. Soon afterwards, his wife Elisabeth
people. conceived according to the promise of the angel.
Luke 1:22: Luke 1:24 and 25:

And when he [Zacharias] came out, he could not speak And after those days his wife Elisabeth conceived, and
unto them: and they perceived that he had seen a vision hid herself five months, saying,
[this is how the angel appeared to him] in the temple: Thus hath the Lord dealt with me in the days wherein
for he beckoned unto them, and remained speechless. he looked on me, to take away my reproach among
men.
When Zacharias finally emerged from the Holy
Place to stand on top of the steps which led down to Zacharias would have been in Jerusalem serving
the court of the Temple, the other priests and people in the Temple during the last week of May of 4 B.C.
were waiting for him to pronounce the Lord’s bless- After he completed his course, he would have returned
ing. But, as the angel had declared, Zacharias was home in early June of 4 B.C. Upon his return, Elisa-
not able to speak. So he made signs to them, and beth conceived a son. The promise from God de-
they realized that he had seen a vision while in the clared by the angel of the Lord to Zacharias that he
Holy Place. and Elisabeth would have a son began to come into
fruition.
Luke 1:23: God’s Word says that Elisabeth hid herself for the
And it came to pass, that, as soon as the days of his first five months of her pregnancy. She did not con-
ministration were accomplished, he departed to his ceal herself because she was afraid. Nor was she try-
own house. ing to conceal her pregnancy from others. Indeed,
she “hid” herself for the first five months (meaning
11. The priest, after burning the incense in the Holy Place, normally
came out and pronounced a blessing on the people. This would precede
to “conceal in retirement,” or “seclude”) simply to
the daily meat offering, and be a time of joy and praise. This blessing have privacy from everyone and everything going on
would be similar to Numbers 6:24-26: “The Lord bless thee, and keep around her during the first part of her pregnancy.
thee: The Lord make his face shine upon thee, and be gracious unto
thee: The Lord lift up his countenance upon thee, and give thee
peace.”
Elisabeth states, “Thus hath the Lord dealt with

me in the days wherein he looked on me, to take away CHAPTER TWELVE
my reproach among me.” Elisabeth’s “reproach
among men” was that she had no child. Yet God
enabled her to conceive by Zacharias even though
she had been barren and was getting to be advanced MARY AND THE ANGEL
in her years. God took away her reproach, her cen-
Elisabeth’s 6th Month of Pregnancy
sure, among men. When all others had reproached Gabriel Appears to Mary
her, the Lord had not. He alone had watched over
her, looking for the day when He could enable her to
conceive by Zacharias. Now Elisabeth in turn would AB ELUL TISHRI MAR- KISLEV TEBETH
CHESHVAN
dedicate this time of the early part of her pregnancy
30 29 30 29 30 29
to God, recognizing the Lord’s special favor in
allowing her to have the child. During these five
months she would enjoy quiet fellowship with God in AUGUST SEPT OCT NOV DEC
grateful worship for what He had done. She would 31 30 31 30 31
keep herself without distraction as she carefully nur-
tured the baby developing within her womb. 4 B.C.*
This concludes the record from Luke 1 of the rev-
elation to Zacharias concerning John’s birth and
Elisabeth’s subsequent conception. It is in this con-
A fter God’s messenger Gabriel announced to
Zacharias the coming of a son to him and his
wife, Elisabeth conceived and went into seclusion for
text, after the conception of John the Baptist, that
five months. Moving in chronological order, as the
God’s great plans continue to unfold as He sends His
record unfolds in Luke 1, Gabriel is sent on another
messenger Gabriel to a town in Galilee to bring news
mission—this time to a young woman named Mary
to a relative of Elisabeth. The announcement of
in a town in Galilee. There Gabriel announced to
another baby was imminent.
Mary that she would bear the Christ, the Messiah to
147
148 / Jesus Christ Our Promised Seed Mary and the Angel / 149
Israel. Again this truth is disclosed in the Gospel of The marriage procedures of that time can be
Luke. divided into five stages: (1) the prearrangements,
(2) the betrothal ceremony, (3) the wedding
Luke 1:26: ceremony, (4) the initial coming together for sexual
And in the sixth month [of Elisabeth’s pregnancy] the intercourse, and (5) the honeymoon.2
angel Gabriel was sent from God unto a city of Galilee, The first stage, or prearrangements, took place
named Nazareth. before the betrothal, often years before. The women
of the prospective groom’s family generally arranged
Previously Gabriel had spoken to the priest, the marriage. The mother and aunts selected an ap-
Zacharias, in the Temple in the city of Jerusalem. propriate girl to be the future bride of the young
Now Gabriel delivers God’s message in a Galilean man. Much care was taken in this selection. Then
city named Nazareth.1 Since Elisabeth conceived in arrangements were made with the girl’s parents for
June of 4 B.C., her sixth month of pregnancy would the dowry and the future marriage.3
be in December. Therefore, it was at this time that After the bride had been chosen, the next stage
Gabriel appeared to Mary in Nazareth. was the betrothal ceremony. This was not the wed-
ding, but a preliminary to it. The betrothal cere-
Luke 1:27: mony took place as long as a year before the wed-
To a virgin espoused to a man whose name was Joseph, ding, although sometimes several years elapsed be-
of the house of David; and the virgin’s name was Mary.
tween these two events.4 This occasion was very
solemn. The bride would be veiled, as it was con-
To understand this verse, we need to look into
sidered improper for a groom to look upon the face of
Oriental marriage customs, including “espousal.”
Because marriage customs of the East were very dif- 2. Bo Reahard, “The Espousal of Mary and Joseph,” The Way Maga-
ferent from our own, terms must be understood in zine, January/February 1976, pp. 9-11.
light of Eastern culture. 3. James Neil, Everyday Life in the Holy Land, 4th ed. (1913; reprint ed.,
London: Church Missions to Jews, 1930), pp. 223-225; K.C. Pillai,
Light Through an Eastern Window (New York: Robert Speller & Sons,
1. The name Nazareth is related to the Hebrew word nesser meaning 1963), pp. 1-3; George H. Scherer, The Eastern Colour of the Bible (Lon-
“sprout” or “shoot,” according to Brown, Driver, and Briggs (Hebrew don: National Sunday School Union, n.d.), p. 97.
and English Lexicon, p. 666) and other Hebrew scholars. It is also 4. G.M. Mackie, Bible Manners and Customs (London: A. & C. Black,
related to the Aramaic word nassarta which means “young twig” or 1903), p. 122; James M. Freeman, Manners and Customs of the Bible
“spring branch, shoot, sprout.” Carolo Brockelmann, Lexicon Syriacum (reprint ed., Plainfield, N.J.: Logos International, 1972), p. 330.
(Edinburgh: T. & T. Clark, 1895), p. 443.
the bride until the wedding ceremony was performed. come together for intercourse until after the wedding
During the betrothal ceremony, the two families ceremony.
gathered for a large feast. Afterwards, they went out The man and woman would not begin living to-
into a garden. There the couple sat in a special place. gether until after the wedding, which occurred as
The girl held her hands out to the young man and he much as a year after the betrothal. During this inter-
would drop ten pieces of silver into them. At this mo- val, the man and woman would be preparing them-
ment God was believed to kindle love in their hearts selves for the wedding and the experience of living
for each other.5 together as husband and wife. These preparations
At the time of the betrothal, a payment or dowry included the making of the wedding garments8 and
was made by the groom’s family to the bride’s family the selection of the attendants.
for the privilege of marrying their daughter. The When the time for the wedding ceremony came,
Aramaic root word for “betroth” means “to there would be a great joyous gathering of family and
barter.” After a betrothal with its dowry, the girl friends. The wedding could last as long as ten days
was considered promised, vowed, and purchased as and there would be much singing, rejoicing, and
the young man’s wife.6 feasting. An elder or holy man, usually a priest,
This betrothal involved a much stronger commit- would officiate.9
ment than engagement does in our culture. Indeed, When the wedding was over, the couple did not,
betrothal was an actual marriage commitment. A as in our culture, immediately come together as a
betrothal could only be disannulled by divorce or man and wife in sexual relations. Rather, the priest
death. For all intents and purposes, the betrothed would designate a time, normally within a week after
man and woman were considered husband and wife the wedding ceremony, when the couple would have
from the time of the betrothal,7 though they did not their first sexual intercourse. Until this time of their
“first coming together,” the bridegroom would be
5. Pillai, Light Through an Eastern Window, pp. 3-5. The ten pieces of attended by a man and the bride by a woman.10
silver are referred to in Luke 15:8.
6. See J. Payne Smith, ed., A Compendious Syriac Dictionary (1903;
reprint ed., Oxford: Clarendon Press, 1957), pp. 27 1-272. Also, see 8. Freeman, Manners and Customs, p. 330.
George M. Lamsa, Gospel Light, rev. ed. (Philadelphia: A.J. Holman, 9. Pillai, Light Through an Eastern Window, pp. 7-20; Scherer, Eastern
1936), pp. 6-9; Samuel Burder, Oriental Customs (Philadelphia: Colour, p. 97.
William W. Woodward, 1804), p. 271; also, Neil, Everyday Life in the 10. K.C. Pillai, The Orientalisms of the Bible (Fairborn, Ohio: Munkus
Holy Land, p. 230. Publishing Co., 1969), pp. 52-53; Pillai, Light Through an Eastern Win-
7. Reahard, “Espousal,” p. 11; H. Clay Trumbull, Studies in Oriental dow, pp. 20-21; Reahard, “Espousal,” pp. 10, 25.
Social Life (Philadelphia: John D. Wattles & Co., 1894), p. 26.
With this coming together as husband and wife man. In Biblical culture, a young woman was
having sexual intercourse, the man and woman assumed not to have had any sexual relations until
began their honeymoon. This honeymoon would last she began living with her husband. That is why par-
for one year and would be dedicated to the develop- thenos was often used in reference to a girl who had
ment of a marriage relationship as the couple learned not had sexual intercourse.
to live with one another.11 However, parthenos can also be used of a young
At the time Gabriel appeared to Mary it was woman who has had sexual relations with a man.12
December of 4 B.C. Mary was betrothed to Joseph. This is clear from the Septuagint, a Greek transla-
She had been purchased to be his bride and was com- tion of the Old Testament.
mitted to him. However, they had not yet gone
through the wedding ceremony, nor had they begun Genesis 34:1-4:
living together. And Dinah the daughter of Leah, which she bare unto
Jacob, went out to see the daughters of the land.
Luke 1:26 and 27: And when Shechem the son of Hamor the Hivite,
And in the sixth month [of Elisabeth’s pregnancy] the prince of the country, saw her, he took her [Dinah],
angel Gabriel was sent from God unto a city of Galilee, and lay with her, and defiled her.
named Nazareth, And his soul clave unto Dinah the daughter of Jacob,
To a virgin espoused to a man whose name was Joseph, and he loved the damsel [parthenos], and spake kindly
of the house of David; and the virgin’s name was Mary. unto the damsel [parthenos].
And Shechem spake unto his father Hamor, saying,
Mary is called a “virgin” in Luke 1:27. The Greek Get me this damsel to wife.
word for “virgin” is parthenos, meaning “a young
woman.” At this time Mary had certainly not had 12. Deuteronomy 22:14-17 uses the word parthenos (in the Septuagint)
any sexual relations with Joseph or with any other regarding a “maid” and “the tokens of the damsel’s virginity.” Accord-
ing to Gerhard Delling, while profane sources sometimes do use par-
thenos in reference to a girl who has not had sexual relations, he states
11. See Deuteronomy 24:5: “When a man hath taken a new wife, he
that even then “there is no more stress on this than when we speak of a
shall not go out to war, neither shall he be charged with any business:
‘girl’ or ‘young woman’ (which is in innumerable instances the best
but he shall be free at home one year, and shall cheer up his wife which
rendering).” Delling further states that “many times it is used in the
he hath taken.” The phrase “free at home” indicates that the man
Septuagint simply to mean ‘girl.” See Gerhard Kittel and Gerhard
would be free from military service during the year. Also see Pillai,
Friedrich, eds. Theological Dictionary of the New Testament, 10 viols., trans.
Light Through an Eastern Window, pp. 20-22; and his Orientalisms of the
and ed. G.W. Bromiley (Grand Rapids: Wm. B. Eerdmans, 1964-76),
Bible, pp. 56-57.
5:826-837.
In the above record it is clear that Dinah is called a youth.” A young, childless wife was considered and
parthenos even after having had sexual intercourse. A called a virgin.
verse in II Corinthians implies the same. In Luke 1:27, Mary was betrothed to Joseph but
had not yet gone through the wedding ceremony.
II Corinthians 11:2: We know that Mary had not had sexual relations
For I am jealous over you with godly jealousy: for I with any man. She was a young woman of the
have espoused you to one husband, that I may present lineage of David betrothed to a man who was also
you as a chaste virgin [parthenos] to Christ. descended from David. This is the revelation of
Luke 1:27 when read with Biblical understanding.
The use of the word “chaste” implies that it is Next Luke records that the angel addressed the
possible to be a defiled parthenos, one that is not young woman and blessed her.
chaste.
Thus, parthenos does not always indicate the
Luke 1:28:
woman has not had sexual relations. Parthenos simply
And the angel came in unto her, and said, Hail, thou
emphasizes her young, marriageable age as does the that art highly favoured, the Lord is with thee: blessed
English word “maiden.”13 This same basic truth art thou among women.
holds for the Hebrew word bthulah and the Aramaic
word bthulta14 as can be seen from their usage in
Genesis 24:16, Deuteronomy 22:19, Esther 2:17 and The words “highly favoured” are the one Greek
19, and Joel 1:8. Joel 1:8 says, “...like a virgin word kecharitÇm‘ni. The angel, in essence, was say-
[bthulah] girded with sackcloth for the husband of her ing, “Hail, you who have been highly favored by
God. The Lord is with you. Blessed are you among
13. Hence, parthenos in Luke 1:27 is translated as “girl” in The New women.” Of all the women who had ever lived, it
English Bible. J . B. Phillips’ translation renders it “young woman,” as would be Mary who would conceive and give birth to
does C .F. Kent in The Shorter Bible. mankind’s promised seed. Certainly she received
14. See Charles D. Isbell, “Does the Gospel of Matthew Proclaim
Mary’s Virginity?” Biblical Archaeology Review 3 (June 1977): 18, 18 fn. God’s high favor. What a tremendous young woman
Isbell states, “Hebrew bethulah did not, when used alone, denote virginity. . Mary was.
. . Not only Hebrew bethulah, but the cognate word in Akka-
dian, Aramaic, Ugaritic, etc., functions similarly as well.” Isbell
shows that “there is simply no single word in the languages of the an- Luke 1:29:
cient Near East which carries in and of itself the idea of virgo intacta And [But] when she saw him [the angel], she was
[virgin who had had no sexual relations].” Such an implication must
be drawn from context.
troubled at his saying, and cast in her mind what man- Luke 1:32:
ner of salutation this should be. He [Jesus] shall be great, and shall be called the Son of
the Highest: and the Lord God shall give unto him the
The word “and” should be “but” according to throne of his father David.
the Greek and Aramaic manuscripts. The words
“when she saw him” should be deleted according to This child Mary would bear was to be called “the
most critical Greek texts. The word “saying” is the Son of the Highest,” that is, the Son of God. God
Greek word logos, meaning “word.” The first part of would also give him “the throne of his father [an-
this verse should then read, “But she was troubled at cestor] David.” Again we see the wonderful truth
his word.” that Jesus Christ was descended from David and
Very humanly, Mary was troubled when she first could rightfully inherit David’s throne by virtue of
heard the angel’s declaration. She did not under- his being born of Mary.
stand what Gabriel meant. Therefore the angel ex-
horted her to rid herself of fear and reassured her Luke 1:33:
that she was favored of the Lord God. And he [Jesus] shall reign over the house of Jacob for
ever; and of his kingdom there shall be no end.
Luke 1:30 and 31:
And the angel said unto her, Fear not, Mary: for thou Note how wonderfully the angel’s words agree
hast found favour with God. with the Old Testament prophecies. The angel’s
And, behold, thou shalt conceive in thy womb, and message was a tremendous revelation, but Mary
bring forth a son, and shalt call his name JESUS. could not understand how all the things the angel
was telling her could come about.
Mary was told that she would become pregnant
with a son and was instructed to name him “Jesus.” Luke 1:34:
The Aramaic for “Jesus” is yeshu; the Greek word is Then said Mary unto the angel, How shall this be, see-
I‘sous; the corresponding Hebrew word is yehoshua, ing I know not a man?
translated “Joshua.” Jesus, or Joshua, means “the
Mary and Joseph were betrothed, but the wedding
Lord our savior” or “the Lord is salvation.” This
ceremony had not yet occurred. Mary had not begun
was to be the name of the son Mary would have. The
living with her husband Joseph; nor had she had sex-
angel prophesied further concerning Jesus.
ual intercourse and therefore could not possibly be
pregnant. The angel responded to Mary’s question and this is the sixth month [December] with her [Elisa-
by explaining that the child would be divinely con- beth], who was called barren.
ceived.
In order for Mary to be a relative of Elisabeth, a
Luke 1:35: Levite, somewhere in Mary’s ancestry there had to
And the angel answered and said unto her, The Holy have been a Levite. Mary’s paternal bloodline was
Ghost [Holy Spirit] shall come upon thee, and the Judean, not Levitical, as given in the genealogy of
power of the Highest shall overshadow thee: therefore Mary in Matthew 1. Therefore, somewhere in
also that holy thing which shall be born of thee shall be Mary’s maternal bloodline there was a Levitical
called the Son of God. ancestor. Whoever it was, that person was directly
related to the family of Elisabeth. This is how Mary
This child would not be conceived in her by a and Elisabeth were related to each other. Since Mary
man, but by God, the Holy Spirit. Therefore, the and Elisabeth were kinswomen, Mary knew that
child would be called the Son of God. Elisabeth had been barren and was “in her old age.”
In verse 31, the angel said that Mary would con- Now she learned of Elisabeth’s pregnancy. What
ceive in her womb. The “womb” figuratively unexpected, exciting news that was.
represents all the internal female organs associated The angel was revealing all these truths to Mary
with reproduction by the figure of speech synecdoche. when Elisabeth was in her sixth month of pregnancy,
“The Holy Spirit shall come upon thee” simply ex- in December of 4 B.C. The angel Gabriel then ended
presses the truth that God, not a man, would im- his message to Mary with a statement that authorita-
pregnate the egg in Mary by creating a sperm within tively and appropriately concluded the glorious news
her fallopian tube at the proper moment of ovulation he had just spoken.
so that fertilization would occur. But from that point
on, the fetus developed according to natural pro- Luke 1:37:
cesses as in any other pregnancy. This was the For with God nothing [not anything spoken] shall be
miraculous, divine conception of Jesus Christ. impossible [Greek: adunat‘sei, shall be void of power].
Luke 1:36: The word “nothing” in verse 37 is translated from

And, behold, thy cousin [Greek: sungen‘s, kinswoman] the Greek words ouk pan rh‘ma, ouk meaning “not”
Elisabeth, she hath also conceived a son in her old age: and pan rh‘ma meaning “anything spoken.” Nothing
that Gabriel had spoken to Mary would be impossi- In I Samuel 1, Hannah was barren. She referred
ble. God was fully capable of seeing that it all came to herself as a female servant (amah, a servant of ser-
to pass. He stood behind every syllable of the vants) of the Lord in verses 11 and 16 while petition-
message Mary had heard. ing the Lord for a son. But when the petition was
granted, she referred to herself as the handmaid
Luke 1:38: (shjfhah, one of the family) in verse 18. With the
And Mary said, Behold the handmaid of the Lord; be it granting of this request, Hannah became the mother
unto me according to thy word. And the angel departed of the Prophet Samuel. So Mary referred to herself
from her. as a handmaid, one of the family, literally believing
God’s Word as Hannah had done. “. . . Be it unto
The word “handmaid” in Luke 1:38 and 48 is me according to thy Word.” Perhaps it was at the
the Greek doul‘, the feminine form of doulos, slave. Its moment she uttered these words that she conceived.
only other occurrence in the New Testament is in Mary’s response to the angel’s declaration was
Acts 2:18: “And on my servants [doulos] and on my one of great believing. She alone fulfilled the re-
handmaidens [doul‘] I will pour out in those days of quirements for being the savior’s mother. Mary was
my Spirit; and they shall prophesy.” This is a quote of the proper lineage, and in the right place at the
from Joel 2:29 where the Hebrew word shifhah is right time in order to allow God’s perfect timetable
employed. This Hebrew term is used of female ser- to be fulfilled. Mary not only had the proper creden-
vants who were treated as members of the family, tials, but she believed the angel’s words and conceived
servants such as Hagar was to Sarah (Genesis the promised seed, the Messiah.
25:12), and Zilpah was to Leah (Genesis 29:24), and
Bilhah was to Rachel (Genesis 29:29).
Another Hebrew word amah is used of a female
servant who was not considered a part of the family
but rather as a servant among servants. I Samuel
25:41 says, “. . . Let thine handmaid [amah] be a ser-
vant [shifhah] to wash the feet of the servants of my
lord.” Mary was more than a female servant, she
was a handmaid, one of the family, bearing God’s
only begotten Son.
CHAPTER THIRTEEN
MARY AND ELISABETH

Birth of John Circumcision of John
Mary Leaves Passover
Elizabeth’s Mar. 31—Apr. 5
SHEBAT ADAR NISAN
30 29 30
JAN FEB MARCH APRIL
31 28 31 30
3 B.C.*
M ary, a young woman betrothed to Joseph, was

now pregnant with the promised seed, “the
Son of the Highest.” From a divine viewpoint she
had been favored; however, from a human point of
view, she was in a serious predicament. Mary was
not yet married to Joseph and thus not living with
him. How could she explain her pregnancy to

163
164 / Jesus Christ Our Promised Seed Mary and Elisabeth / 165
Joseph, to her parents, to the religious leaders, or to to-be instruction concerning married life. Mary
anyone else and make them understand and believe? would have had no difficulty in explaining to her
Mary was in a great dilemma. parents her desire to visit Elisabeth.
According to Old Testament law, a betrothed
woman could be stoned to death if she were dis- Luke 1:39 and 40:
covered to have had sexual intercourse with someone And Mary arose in those days, and went into the hill
prior to her coming together with her husband in country with haste, into a city of Juda;
their designated first intercourse.1 The best treat- And entered into the house of Zacharias, and saluted
ment a betrothed, pregnant woman could hope for [greeted] Elisabeth.
was to be given a written bill of divorcement and sent
away in disgrace, resulting in total humiliation for In Biblical culture, this visit to a kinswoman
herself and her family.2 The betrothed, pregnant would never take place after the wedding ceremony,
Mary now found herself in this perplexing situation. because Joseph and Mary would have been in their
However, there was one place where she could honeymoon year. Joseph was not with Mary for they
possibly find consolation and understanding. Since were still betrothed, not yet married. Culturally a
the angel had spoken to Mary of Elisabeth, a kins- couple would not be allowed such a trip together
woman who had miraculously conceived in her old before their wedding and their time of coming to-
age, she was the obvious choice for Mary to confide gether. Mary was very earnest in her desire to see
in: a relative, an older woman, the wife of a priest, Elisabeth, for it says she traveled “with haste,”
and one who was also bearing a child promised by which means she left as soon as she conveniently
the Lord. could, leaving her home without delay.
Furthermore, it would have been perfectly accept-
able for Mary to visit Elisabeth a few months before Luke 1:41-43:
And it came to pass, that, when Elisabeth heard the
her wedding. In the Biblical culture, the older
salutation [greeting] of Mary, the babe [John] leaped
women in the family always gave the young brides- in her womb; and Elisabeth was filled with the Holy
Ghost [holy spirit]:
1. See Deuteronomy 22:13,14,20-24.
2. Deuteronomy 24:1: “When a man hath taken a wife, and married And she [Elisabeth] spake out with a loud voice, and
her, and it come to pass that she find no favour in his eyes, because he said, Blessed art thou among women, and blessed is the
hath found some uncleanness in her: then let him write her a bill of fruit of thy womb.
divorcement, and give it in her hand, and send her out of his house.”
And whence is this to me, that the mother of my Lord And blessed is she [Mary] that believed: for there shall
should come to me? be a performance of those things which were told her
from the Lord [through His messenger Gabriel].
The word “Lord” in verse 43 in Greek is kurios; in
Aramaic it is mwya. Both the Aramaic and Greek Elisabeth’s inspired declaration was emphatic.
words are used of anyone who is a master or owner of Elisabeth’s prophecy corroborated that all that the
servants or property. Therefore, the word “lord” is angel had told Mary would come to pass. Mary’s
Biblically used of God, of Jesus Christ, and of any man concerns could all be put to rest, for God would ar-
with servants or property. The phrase “mother range everything and see that all was accomplished.
of my Lord” does not mean Mary was the mother of All was in God’s hands. Elisabeth’s words blessed
God. Elisabeth simply recognized that Mary’s child Mary in such a wonderful way that Mary’s heart
was sent by God to be her lord, her master, her overflowed with comfort and praise.
spiritual superior.
Luke 1:46-48:
Imagine the relief from anxiety, the encourage-
And Mary said, My soul doth magnify the Lord,
ment, the spiritual uplifting Elisabeth’s words must
And my spirit hath rejoiced in God my Saviour.
have given Mary. Elisabeth, by her five senses, had For he [God] hath regarded the low estate [humility,
no previous knowledge of Mary’s pregnancy. Yet, as meekness] of his handmaiden [Greek: doul‘s, female
soon as Mary greeted her, Elisabeth by inspired ut- bondservant]: for, behold, from henceforth all genera-
terance proclaimed with exuberance the blessing of tions shall call me blessed.
the child in Mary’s womb. The baby in Elisabeth’s
womb literally jumped for joy. The angel had prom- Mary was indeed a woman of God. Mary de-
ised that John would be filled with the holy spirit scribed herself as “the handmaid of the Lord.” All
even from the womb. Elisabeth continued prophesy- generations would call her blessed. She was not to be
ing concerning Mary and the child. called “the blessed virgin” or “the blessed mother of
God.” These titles are unscriptural and inaccurate.
Luke 1:44 and 45: They cause people to misunderstand how human
For, lo, as soon as the voice of thy salutation sounded Mary and the wonderful child she bore were. Fur-
in mine ears, the babe [John] leaped in my womb for thermore, the erroneous titles degrade the God
joy. whom Mary served.
The great qualities of Mary’s character included forming a great work in a humble young woman
believing and humility. She meekly accepted God’s from Galilee. Mary’s heart was full of praise and
Word concerning her unusual pregnancy, knowing awe.
full well that her culture would criticize and directly
oppose it. Her meekness, her humility, were some of Luke 1:56:
the wonderful attributes of Mary that God noted. And Mary abode with her [Elisabeth] about three
Mary humbly gave God the praise and glory for all months, and returned to her own house.
He did as she spoke to Elisabeth.
In the information given concerning the visit of
Luke 1:49-55: Mary and Elisabeth, there is no indication of
For he that is mighty hath done to me great things; and Joseph’s presence. However, since Mary was be-
holy is his name. trothed to Joseph, she would soon be married and
And his mercy is on them that fear [reverence] him begin living with him; therefore, she returned to her
from generation to generation. home in Nazareth.
He hath shewed strength with his arm; he hath scat- Luke 1:56 says that Mary stayed with Elisabeth
tered the proud in the imagination of their hearts. “about three months.” Having arrived at Elisa-
He hath put down the mighty from their seats, and ex- beth’s home in December of 4 B.C., Mary had to
alted them of low degree [humility, meekness]. have returned to Nazareth in March of 3 B.C. Since
He hath filled the hungry with good things; and the
Elisabeth was in her sixth month of pregnancy when
rich he hath sent empty away.
He hath holpen his servant Israel, in remembrance of
Mary arrived, Mary returned to her own home when
his mercy; Elisabeth was in her ninth month and about to be
As he spake to our fathers, to Abraham, and to his seed delivered of her son John.
for ever.
All undue concerns were now totally lifted from

Mary. She knew that God Almighty was over every-
thing, and that she had nothing to fear for God was
taking care of her. He had helped Israel in the past
by remembering His covenant with Abraham and
his seed. Now God was again helping Israel by per-
CHAPTER FOURTEEN
THE BIRTH OF
JOHN THE BAPTIST
Birth of John Circumcision of John
Mary Leaves Passover

Elisabeth’s Mar. 31—Apr. 5
SHEBAT ADAR NISAN IYYAR SIVAN
30 29 30 29 30
JAN FEB MARCH APRIL MAY JUNE
31 28 31 30 31 30
3 B.C.*
w hen Mary left the house of Zacharias, Elis-

abeth was in her ninth month of pregnancy.
Having conceived the previous June, Elisabeth gave
birth in March. The many promises the angel had
made concerning the child which Elisabeth was
carrying were being fulfilled according to and in

171
172 / Jesus Christ Our Promised Seed The Birth of John the Baptist / 173
their proper time. It must have been very exciting for neighbors and relatives assumed the first and only
Elisabeth as the time of her delivery approached. son would be named after the father or some other
ancestor in order to carry on the family name as was
Luke 1:57 and 58: the tradition.
Now Elisabeth’s full time came that she should be
delivered; and she brought forth a son.
Luke 1:60 and 61:
And her neighbours and her cousins heard how the
And his mother [Elisabeth] answered and said, Not so;
Lord had shewed great mercy upon her; and they re-
but he shall be called John.
joiced with her.
And they said unto her, There is none of thy kindred
that is called by this name.
Elisabeth, the aged woman who had been disgraced
by her childlessness, not only gave birth, but gave
birth to a son. Of course, the neighbors and relatives Elisabeth obviously did the speaking because her
were overjoyed by this. Everyone was excited for husband was still unable to speak. Even though it
both the child and his parents. However, in the ex- meant spurning tradition and showing disregard for
citement at the time of his circumcision, confusion the neighbors and relatives, she was intent on obey-
arose regarding the naming of the infant. Neighbors ing the angel’s command to Zacharias; so she called
and relatives wanted to name the child Zacharias the baby John. The neighbors and relatives who
after his father. were insisting that the child be named for a relative
simply could not believe that Elisabeth knew what
Luke 1:59: she was doing, so they beckoned to Zacharias, the
And it came to pass, that on the eighth day they [the father, the one ultimately responsible for naming the
neighbors and relatives] came [to Zacharias and Elisa- child.
beth’s home] to circumcise the child; and they [the
neighbors and relatives] called him Zacharias, after the Luke 1:62 and 63:
name of his father. And they made signs to his father, how he would have
him called.
Here in Luke 1:59 “called” should be translated And he asked for a writing table [tablet or slate], and
“would have called” or “tried to call.”1 The wrote, saying, His name is John. And they marvelled all.
1. The word “called” is ekaloun in Greek. It is the conative imperfect tion is begun but not completed. See A.T. Robertson, Word Pictures in
tense of the root word kaleÇ. The conative imperfect tense means the ac- the New Testament, 6 viols. (Nashville: Broadman Press, 1930-1933),
2:17.
Zacharias, like Elisabeth, obeyed the angel’s word The news of Zacharias and Elisabeth’s baby’s
rather than the wishes of the relatives and neighbors. birth became well known throughout that entire part
Having motioned for a writing slate, he plainly of Judea. Surely this was a child who would do great
wrote, “His name is John.” The witnesses were in- things for God. The hand of the Lord God was with
credulous. John throughout his childhood.
Zacharias now had a promised son, John. He also
Luke 1:64: would have known that the promised seed, the
And his [Zacharias’] mouth was opened immediately, Messiah, would be born within six months, since
and his tongue loosed, and he spake, and praised God. Mary had visited Elisabeth and him for three
months. With great rejoicing and reverence and
For over nine months Zacharias had been unable hope in his heart, Zacharias prophesied regarding
to speak. He had been dumb since his conversation God’s promises to Israel and that his son would be a
with Gabriel while burning incense in the Holy prophet for the God of Israel.
Place. Now, having obeyed God’s Word by naming
the child John, he was set free. The angel had said, Luke 1:67 and 68:
as recorded in Luke 1:20, that Zacharias would be And his [John’s] father Zacharias was filled with the
unable to speak “until the day that these things shall Holy Ghost [holy spirit], and prophesied, saying,
be performed.” Now that “these things” had been Blessed [eulogized, praised] be the Lord God of Israel;
performed, Zacharias’ tongue was loosed and his for he hath visited and redeemed his people.
first words were in praise to God for His wonderful
blessings. Zacharias’ deliverance and his words of This says that God had visited2 and redeemed His
praise stirred every hearer and filled them with awe. people Israel. Who had just been born? John the
Luke 1:65 and 66: 2. The word “visited” in Greek is epeskepsato (Aramaic: sar, visited),
from the word episkeptomai, meaning “to look upon.” This term, episkep-
And fear [reverence] came on all that dwelt round tomai, can be used idiomatically in the sense of “to visit,” which is the
about them: and all these sayings were noised abroad literal meaning of sar, the Aramaic word used in Luke 1:68. Here it is
throughout all the hill country of Judaea. used in the sense of “visited.” However, this does not mean that John
And all they that heard them laid them up in their hearts, or Jesus were literally God. The idiom is used figuratively in the Old
Testament when God has blessed His people in a remarkable way. See
saying, What manner of child shall this be! And the Genesis 21:1; 50:24; and Ruth 1:6. It is interesting that the word
hand of the Lord was with him. “visit” in these verses is translated from the Hebrew word paqad which
also means “to look over.”
Baptist. How did God visit His people? By the birth As a great prophet, John would give Israel a
of Zacharias’ son, John the Baptist. Later God knowledge of the salvation and forgiveness of sins
would be with His people by the birth of His only that was available in his day.3 Whenever God has a
begotten Son, Jesus Christ. prophet declaring His Word with such boldness, God
Zacharias continued to prophesy, being inspired can be a new sunrise to His people. The Prophet John
by the Holy Spirit. lifted the cloud cover of darkness to show the first
rays of light on a bright new spiritual day for Israel.
Luke 1:69-78: Israel had come through four hundred years of
And [God] hath raised up an horn of salvation for us in spiritual darkness, because there was no recorded
the house of his servant David; prophet of God during that time. John would declare
As he spake by the mouth of his holy prophets, which God’s Word as light breaking through that darkness.
have been since the world began: That is why God, through the ministry of John, is
That we [Israel] should be saved from our enemies, here described as the sunrising from on high for the
and from the hand of all that hate us;
children of Israel. The next verse further expands on
To perform the mercy promised to our fathers, and to
remember his holy covenant;
this wonderful truth.
The oath which he sware to our father Abraham,
That he would grant unto us, that we being delivered 3. Luke 3:3: “And he [John] came into all the country about Jordan,
preaching the baptism of repentance for the remission [forgiveness] of
out of the hand of our enemies might serve him without
sins.” The word translated “remission” in Luke 1:77 and Luke 3:3 is
fear, the Greek word aphesis which can be translated either “remission” or
In holiness and righteousness before [enÇpion, in the “forgiveness” according to the context. Remission of sins specifically
presence of] him, all the days of our life. refers to the one-time cleansing of all sins that happens to a person at
the time of the new birth. Forgiveness relates to the mending of broken
And thou [the baby John], child, shalt be called the
fellowship. After the new birth, a Christian can receive forgiveness by
prophet of the Highest [God]: for thou [John] shalt go simply confessing his sin (I John 1:9). In the Old Testament there were
before the face of the Lord [the Lord God] to prepare sacrifices and offerings to atone for sins, but there was no one-time of-
his [God’s] ways; fering for the cleansing of sin, hence the word remission does not apply
there. The Book of Hebrews contrasts the yearly offerings of the Old
To give knowledge [God’s knowledge] of salvation
Testament, which could not take away sins, with Jesus Christ who of-
unto his [God’s] people [Israel] by the remission fered himself as a one-time sacrifice for sins and thereby perfected
[forgiveness] of their sins, forever those that are sanctified (Hebrews 10:3, 4, 12-14). Therefore,
Through the tender mercy of our God; whereby the the word aphesis in reference to events before the new birth made available at
dayspring [sunrising] from on high hath visited Pentecost should always be translated “forgiveness.”
[epeskepsato, as in verse 68] us.
Luke 1:79: been at the age of thirty. His years of preparation for
To give light [God would give His light by way of his God-ordained mission played an essential part in
John’s ministry] to them that sit in darkness and in the preparing the way for the savior. So great was this
shadow of death, to guide our feet into the way of man John that Jesus Christ declared a great truth of
peace. him which is recorded in both Matthew and Luke.
What a tremendous man of God this John was Matthew 11:11:
promised to be! Verily I [Jesus Christ] say unto you, Among them that
are born of women there hath not risen a greater than
Luke 1:80: John the Baptist....
And the child [John] grew, and waxed strong in spirit
[waxed strong spiritually], and was in the deserts [the Luke 7:28:
wilderness areas, the uninhabited areas] till the day of For I [Jesus Christ] say unto you, Among those that
his shewing [his appearance, his showing forth] unto are born of women there is not a greater prophet than
Israel. John the Baptist. . . .
Since the beginnings of man, John was the only This does not mean that John was superior to
person ever known to have been given holy spirit God’s Son, Jesus Christ. John was not perfect. John
while in his mother’s womb. Even Jesus Christ did was greater only in the truth that he was born with
not receive holy spirit until he was about thirty years holy spirit and Jesus was not. These verses show
old. That is the magnitude of the statement in God’s Jesus’ utmost regard for John as a man of God who
Word that John waxed strong spiritually. John was courageously declared God’s Word, a man whom
spiritually very powerful.4 God had blessed and had given a dynamic ministry.
What a tremendous impact John made when he Further truths regarding the greatness of John’s
finally began his public ministry, which would have ministry are set forth in the first chapter of the
Gospel of John.
4. Just as this verse says that John “grew, and waxed strong in spirit,”
these exact words are found in Luke 2:40 referring to Jesus Christ.
However in Luke 2:40 the words “in spirit” are added; they are not in John 1:6-8:
any critical Greek text. Thus only John, not Jesus, waxed spiritually There was a man sent from God, whose name was
strong before the age of thirty, because only John was filled with the John.
holy spirit before that age.
The same came for a witness, to bear witness of the John 1:10 and 11:
Light [God],5 that all men through him [through John He [God] was in the world, and the world was made by
and his ministry] might believe. him [God],7 and the world knew him [God] not.
He was not that Light [God], but was sent to bear He [God] came unto his own [Israel], and his own
witness of that Light [God]. received him not.
John bore witness of God who had sent him. He God came in that moment of time to the world,
did this by declaring God’s Word and calling people especially to Israel, through the life and ministry of
back to the great truths within it. John himself was John the Baptist. But John’s ministry was not heeded
not God, not the Light, but rather he testified of by Israel as a nation. When Israel rejected John,
God. He baptized with a baptism of repentance for they rejected the God whom John was declaring; that
the forgiveness of sins. He warned the religious is why it says God’s own “received him not.”
leaders of God’s displeasure with their perversion of Although John’s ministry was not received by
the truth. And, as all great prophets, he proclaimed Israel as a nation, there was a remnant of believing
the coming Messiah, who was God’s Word in the Israelites. They believed John’s message from God,
flesh.6 and they believed what he proclaimed about the
Messiah.
John 1:9 and 10:
That was the true Light [God], which lighteth every John 1:12:
man that cometh into the world. But as many as received him [received God after hear-
He [God] was in the world. . . . ing John the Baptist], to them gave he [God] power
[the right, the authority] to become the sons of God,
even to them that believe on [unto] his [God’s] name
How was God in the world? By His revealed, writ- [Greek: onoma, namesake].
ten and spoken Word. In context, God was in the
world by the written and spoken Word declared Jesus Christ was God’s namesake. It was Jesus
through the life and ministry of John the Baptist. who came in God’s name. In John 5:43, Jesus Christ
stated, “I am come in my Father’s name.”
5. I John 1:5: “. . .God is light, and in him is no darkness at all.”
6. See Matthew 3:1!; Mark 1:7 and 8; Luke 3:15 and 16; John 1:15,
26-36; 3:28-36; Acts 19:4. 7. Genesis 1:1: “In the beginning God created the heaven and the
earth.”
When John declared God’s Word, he, of course,

proclaimed God’s Son, Jesus Christ, the promised CHAPTER FIFTEEN
seed. As it says in Acts 19:4, John preached of him,
Christ, that came after him. In God’s plan, as indi-
cated in John 1:31, John was sent as God’s prophet
immediately prior to the coming of Christ, so that
MARY, JOSEPH,
John’s ministry would help to make the promised AND THE ANGEL
seed manifest to Israel.
When Jesus Christ began his ministry, John de-
scribed himself as “the friend of the bridegroom”
(John 3:29). Israel was the bride espoused to her
bridegroom, the Messiah; and John was a “friend of
the bridegroom,” a best man to Jesus Christ. When
M ary left the house of Zacharias and Elisa-
beth when Elisabeth was in her ninth month
of pregnancy, and returned to her hometown of Naz-
hearing of the Messiah from the lips of John, those areth.1 The Word of God does not state why Mary
who believed became adopted as God’s sons. That is left Elisabeth’s. However, we know the time of
the greatness of John 1:12 when studied in context. Mary’s own wedding ceremony was approaching,
Surely John the Baptist was as great a man of God and she needed to return to her home to make
as ever lived. His ministry as a prophet of God was preparations. Besides, Elisabeth would soon have
brief, perhaps less than a year; yet it was of such a her baby. Knowing that Mary left shortly before
nature and had such impact that it set in proper John’s birth is of utmost importance in studying the
order and sequence all things so that God could time factors of the events that followed.
manifest Himself by bringing the Messiah, His Son,
the promised seed to Israel. John’s entire life and 1. Again, this can be determined from the following information:
(1) The angel appeared to Mary when Elisabeth was in her sixth
ministry meshed with Jesus Christ’s in a marvelous month of pregnancy (Luke 1:26 and 36). As we have seen, her sixth
way. So important and timely was the mission of month ended in December. (2) During this time, Mary made the
John the Baptist. journey from Nazareth to Elisabeth’s home in Judea and stayed with
her “about three months” (Luke 1:39 and 56) until March. (3) Tak-
ing into account travel time, the about three-month stay, and possible
time into the sixth month, one can safely calculate that Elisabeth was in
her ninth month of pregnancy (March) when Mary left.
183
184 / Jesus Christ Our Promised Seed Mary, Joseph, and the Angel / 185
Sometime after leaving Zacharias and Elisabeth’s Mary was espoused to Joseph,” should be trans-
house, Mary and her betrothed, Joseph, would have lated: “his mother, Mary, having been betrothed to
had a wedding ceremony. In the Eastern culture, the Joseph.” “Come together” in this context refers to
wedding could last as long as ten days. After the coming together for sexual intercourse.2 The words
wedding, an elder, a holy man, or a priest would “was found” are the Greek word eureth‘, and mean
decide the best time for the newly wed couple to come “was discovered.” The words “with child” in Greek
together for sexual intercourse, thus consummating are en gastri exousa and mean “having in the womb,”
their marriage. The person who determined this first implying she was carrying a child.
coming together would set a specific time, within a With this in mind, a more accurate translation of
few days after the wedding, at the wife’s fertile time Matthew 1:18 according to usage would be: “But
of the month for conception. the birth of the Christ was in this manner: his
With this background information, we need to go mother, Mary, having been betrothed to Joseph,
to the Gospel of Matthew to study the relationship of before their living together and having sexual inter-
Mary and Joseph at the time of their wedding. course, was discovered to have a child in the womb
by the Holy Spirit (God).”
Matthew 1:18: This verse of Matthew 1:18 is filled with informa-
Now [But] the birth [Greek: genn‘sis, origin, birth, tion. It pointedly contrasts the begetting of Jesus
begetting; Aramaic: yalda, birth, begetting] of Jesus Christ with that of the others listed in the genealogy
Christ was on this wise: When as his mother Mary was of Matthew 1:2-16. Whereas those men listed were
espoused [betrothed] to Joseph, before they came all begotten of human fathers, this child in Mary’s
together, she was found with child of the Holy Ghost womb was God’s Son, having been conceived by the
[Holy Spirit].
Holy Spirit, who is God. That Jesus Christ was of
divine conception is further authenticated by the fact
In order to understand what this verse is saying in
the original we must study each word. In verse 18, 2. This same usage of”come together” regarding a husband and wife
the first word “now” is the Greek word de, and it is found in I Corinthians 7:5: “Defraud [deprive] ye not one the other,
should be translated “but.” In some Greek and except it be with consent for a time, that ye [husband and wife] may
give yourselves to fasting and prayer; and come together [have sexual
Aramaic sources the word “Jesus” is omitted. The intercourse] again, that Satan tempt you not for your incontinency
words “on this wise” can simply be rendered “in [unrestrained sexual passions].” Matthew 1:18 refers to the initial
this manner.” The expression, “when as his mother coming together for sexual intercourse, and beginning to live together.
that he was conceived before Mary and Joseph had a bill of divorcement and send her away.4 Because of
any sexual contact. Thus, no confusion could arise as Joseph’s love for Mary and his uncertainty regarding
to his being God’s, not Joseph’s, child. the situation, he preferred to do the latter as secretly
By the time of Matthew 1:18 Mary and Joseph as possible. However, God intervened at this point.
had already gone through the wedding ceremony, for
a betrothed couple did not have sexual relations Matthew 1:20 and 21:
before marriage. In Matthew 1:19 and 20 they are But while [after] he [Joseph] thought [had pondered]
called husband and wife. The context is clearly the on these things, behold, the angel of the Lord appeared
time of their coming together after the wedding, unto him in a dream [vision], saying, Joseph, thou son
when they were to have sexual intercourse. At that of David, fear not to take unto thee Mary thy wife: for
time Mary was discovered to be with child. How that which is conceived [begotten] in her is of the Holy
Ghost [Holy Spirit].
Joseph found out is not stated. Perhaps Mary told
And she shall bring forth a son, and thou [Joseph] shalt
him, for she was over three months pregnant. In any call his name JESUS: for he shall save his people
case, when Joseph discovered Mary’s pregnancy, he [Israel] from their sins.
had to consider what to do. Now Joseph was in a
dilemma. This vision appeared to Joseph, according to verse
18, “before they came together,” referring to sexual
Matthew 1:19: intercourse; but now he is specifically instructed
Then [“But” or “Moreover”] Joseph her husband,
“take unto thee Mary thy wife,” which means to
being a just man, and not willing to make her a publick
have sexual intercourse with her.5
example, was minded to put her away privily [privately].
Joseph had discovered that Mary was pregnant
Joseph was “a just man,” meaning he obeyed 4. See Deuteronomy 24:1: “When a man hath taken a wife, and mar-
God’s law as given in the Old Testament. According ried her, and it come to pass that she find no favour in his eyes, because
to that law, a man who found his betrothed wife to be he hath found some uncleanness in her: then let him write her a bill of
divorcement, and give it in her hand, and send her out of his house.”
pregnant by another was to have her taken to the According to Lightfoot, to put her away privately involved handing her a
elders of the city and stoned to death publicly at the bill of divorcement in front of only two witnesses. See Lightfoot, New
gate of her father’s house;3 or else he could write her Testament from the Talmud and Hebraic, 2:19.
5. Similar usages of “to take” can be found in the following scrip-
tures: Genesis 34:2; Exodus 2:1; Leviticus 18:17 and 18; 20:14,17,21;
3. See Deuteronomy 22:13-22.
Deuteronomy 20:7; 22:13 and 30.
before they had their first sexual encounter together. As we noted before, “Jesus” is the Greek render-
Consequently, Joseph was unwilling to have sexual ing of the Hebrew name “Joshua.” “Joshua,” in
relations with Mary, for such an act would consum- Hebrew, is made up of a combination of two words:
mate their marriage. Instead, he had decided to give (1) yah, which is a contracted form of yehovah and (2)
Mary a bill of divorcement and send her away quietly. yeshu which means “salvation,” “saves,” or “savior.”
But, then, in a vision an angel appeared to him say- Most scholars and theologians recognize the truth
ing, “Fear not to take unto thee Mary thy wife.” that “Jesus” is the same word as “Joshua” in the
In essence, the angel’s message in verses 20 and 21 Old Testament, yet no one has ever claimed that the
was, “Joseph, don’t be afraid to take Mary unto Joshua of Old Testament renown was God. Yet
yourself and have sexual intercourse with her. Go some theologians have deduced that the name
ahead and consummate your marriage with her. “Jesus,” meaning “Jehovah our savior,” proves
Don’t give her a bill of divorcement. Why? Because that Jesus was God. Handling the Word of God in
that which is conceived in her is by God, not by this manner is certainly inconsistent for the same
another man. Your wife shall bring forth a son, and logic would cause one to conclude that the Joshua of
you shall call his name Jesus, because he shall save the Old Testament was also God. The name “Jesus”
his people Israel from their sins.” This, when under- simply signified that the child, as God’s Son, would
stood in context, is what the angel was revealing to bring Jehovah’s salvation to Israel.
Joseph. What an impact these words must have had
on Joseph! Matthew 1:22 and 23:
The angel told Mary, according to Luke 1:31, Now all this was done, that it might be fulfilled which
what the child should be named long before Joseph was spoken of the Lord by the prophet, saying,
knew. But since the father was responsible for nam- Behold, a virgin shall be with child, and shall bring
ing the child at the time of circumcision, the angel forth a son, and they shall call his name Emmanuel,
now revealed God’s will to Joseph. As the man who which being interpreted is, God with us.
would perform the role of a father in raising the
child, Joseph was directed to call him Jesus. This To be called Emmanuel (also spelled Immanuel),
revelation came from an angel sent by the child’s ac- again, does not make a person so named God. This
tual Father, God. What a wonderful truth from prophecy was recorded in Isaiah 7:14 where the
God’s Word. reference is twofold: (1) to a child born in Isaiah’s
day whose birth and early growth would be a sign to
Ahaz that the threat of two enemy kings would be Israel through the life of His Son, Jesus Christ. This
gone, as a study of Isaiah 7:1-16 and 8:6-18 shows; briefly capsulizes the great significance of the names
and (2) to the Messiah, the Christ, as Matthew “Jesus” and “Emmanuel.”7
1:21-25 declares.6 The child born in the time of the In Matthew 1:23, the word “virgin” is parthenos in
Prophets Isaiah and Ahaz, although named Im- Greek. In Isaiah 7:14, from which Matthew 1:23 is
manuel, was not God. Likewise, neither did being quoted, the Hebrew word for “virgin” is almah
called Emmanuel indicate that Jesus was God. As meaning “young woman.” This further supports
the child born in Isaiah’s time signified that God was translating parthenos as “young woman,” for the
with Israel to deliver them, the same can be said for Greek Septuagint has the word parthenos in Isaiah
Jesus in a far more comprehensive way. 7:14.8 We must carefully distinguish the Biblical
The revelation in II Corinthians 5 states that usages of the word “virgin” from our modern usage.
“God was in Christ, reconciling the world unto In Matthew 1:23, “virgin” would be better trans-
himself. . . ,“ not “God was Christ.” In the same lated “young woman.”
way that God was in Christ to reconcile the world to To return to the narrative in Matthew 1, the angel
Himself, the name Emmanuel in relation to Jesus had just told Joseph in a vision not to be afraid to
signified that God was in Christ to deliver Israel. take his wife Mary unto him for sexual intercourse.
The name “Jesus” emphasized that this child
would bring Jehovah’s deliverance to Israel. Yehovah Matthew 1:24:
or yah is the divine name used when God deals with Then Joseph being raised from sleep did as the angel of
that which He has created on a horizontal level. It is the Lord had bidden him, and took unto him his wife.
used of God in His covenant relationship to Israel.
Similarly, the name Emmanuel emphasizes the truth 7. In Hebrew, Isaiah 9:6 says, “. . . Wonderful in counsel is the
that the Creator (God as the Creator is called mighty God, the everlasting Father, the Prince of peace.”
Elohim), the Mighty One, was present with Israel to 8. As Isbell states, “It should be clear, first of all, that neither the
Massoretic [Hebrew] Text nor the Septuagint translation of Isaiah
deliver them. In Matthew 1:21-25 naming the child 7:14 have anything to do with the idea of a virginal conception. And it
Emmanuel showed that God would be present with is further clear that neither Matthew nor Luke interpreted Isaiah 7:14
incorrectly.” Isbell goes on to show that it is the context in Matthew
and Luke which shows Mary was a virgin when she conceived Jesus
6. See chapter 9, “Prophecies about the Promised Seed,” pp. 91-111. Christ, not the word parthenos. Isbell, “Does the Gospel of Matthew
Proclaim Mary’s Virginity?” p. 52. See also chapter 12, “Mary and
the Angel,” pp. 147-161.
Joseph took Mary unto him and had sexual inter- away from the simple accuracy of God’s Word.
course with her, thus consummating their marriage. Many people have considered the subject of sex as
The sheets they slept on would show the “tokens of unclean, and so do not properly understand passages
virginity.” These tokens were the blood left on the like this one which specifically deals with sex. God’s
sheets after a woman had her first intercourse with Word covers all facets of life, from man’s deepest
her husband. The blood, coming from the broken physical and emotional desires to the great spiritual
hymen, was evidence of her virginity, and proof that realities of man’s redemption. God’s Word never
she had not previously had sexual relations. degrades such aspects of living, but elevates them,
The phrase “being raised from sleep” has caused dealing with them honestly and openly.
misunderstanding, not only in this verse but in Mat- Joseph, after. receiving the revelation, took Mary
thew 1:20 and 2:13. First of all, the words “being unto him and had sexual intercourse with her. At
raised” are an aorist participle, which does not in- that time, Mary was over three months pregnant. It
dicate the time of the event, but rather the singleness has never been unusual for a husband to have sexual
of the action. If Joseph were sleeping, he was aroused intercourse with a pregnant wife. Indeed it is quite
from sleep so that God could give him revelation. normal. What Joseph did was natural and appro-
Secondly, the phrase “roused from sleep” is used of priate. However, misunderstandings of the next
arousing one’s awareness spiritually to receive verse have caused confusion.
revelation, as in Zechariah 4:1, “And the angel
that talked with me came again, and waked me, as a man Matthew 1:25:
that is wakened out of his sleep.” He was not literally And knew her not till she had brought forth her
awakened, but he was aroused as one who is awak- firstborn son: and he [Joseph] called his name JESUS.
ened. God had to get Joseph’s attention before He
could talk with him. The words “knew her not” have been taken to
When studied in context, Matthew 1 makes it mean Joseph had no sexual relations with Mary until
clear that Joseph had sexual intercourse with Mary after Jesus was born. We have already seen from the
before Jesus was born, but not before Jesus was con- context that he did indeed have sexual relations with
ceived. This should have been very evident to us her. The problem has been the misunderstanding of
long ago. However, because tradition has taught that the expression “to know” when it is in the context of
Mary was a perpetual virgin, our minds were led a man’s sexual intimacy with a woman. In such a
context, “to know” does not mean simply “to have
sexual intercourse with.” It means “to impreg- ters. They had had sexual intercourse with them, but
nate.” It means to have sexual intercourse resulting the daughters had not conceived by them. There-
in conception. Since Mary was already pregnant fore, the daughters had “not known man.”
through divine conception, Joseph could not
“know,” or impregnate, his wife at that time. This I Samuel 1:19 and 20:
usage of “to know” is consistent and clearly And they rose up in the morning early, and worshipped
documented in God’s Word. before the Lord, and returned, and came to their house
to Ramah: and Elkanah knew Hannah his wife; and
Genesis 4:1: the Lord remembered her.
And Adam knew Eve his wife; and she conceived, and Wherefore it came to pass, when the time was come
bare Cain. about after Hannah had conceived. . . .
Genesis 4:17: Hannah had been barren. She had had sexual in-
And Cain knew his wife; and she conceived, and bare tercourse with Elkanah before, but they had produced
Enoch. no children. Therefore, Elkanah never “knew” her
until the time recorded in the above verses. When he
Genesis 4:25: finally knew her, she conceived and gave birth to
And Adam knew his wife again; and she bare a son, Samuel who became a great prophet. Obviously
and called his name Seth. then, “to know” in this context means to have inter-
course resulting in conception, to impregnate. That
Each time the word “knew” is used in this is also its usage in Matthew 1.9
fashion, it refers to sexual intercourse which results
in pregnancy, conception. Matthew 1:25:
And [Joseph] knew her not [did not impregnate her]10
Genesis 19:8 and 14: till she had brought forth her firstborn son. . . .
Behold now, I [Lot] have two daughters which have
not known man. 9. See Pillai, Orientalisms of the Bible, pp. 60-61.
10. It is also interesting that an old Aramaic manuscript, the Sinaitic
And Lot went out, and spake unto his sons in law, Palimpsest, omits the words “knew her not till.” Instead, it simply
which married his daughters. reads, “and the brought forth.” Thus, it is possible the words “knew
her not till” were not in the original, but were later scribal additions.
However, the King James Version reading is preferred because of its
The sons-in-law were husbands to Lot’s daugh- clear emphasis that Joseph was not the father of Jesus.
Joseph had sexual intercourse with Mary before difference between Biblical and modern usage, as
Jesus was born. However, although she did not con- well as accurately relating it to Mary’s situation.
ceive by him until after Jesus Christ was born, she Notice in Matthew 1:25 that God’s Word says,
did conceive by Joseph later. That is the great revela- “And he called his name JESUS.” This refers to
tion of Matthew 1:25. It simply and emphatically Joseph’s naming of the child at the time of circumci-
declares that Joseph was not responsible for the con- sion. Joseph did this in obedience to the angel’s com-
ception of Jesus, Mary’s first son; but he was respon- mand in Matthew 1:21: “Thou [Joseph] shalt call
sible for the conception of his and Mary’s other his name JESUS.” Joseph thus accepted the respon-
children.11 sibility of rearing the child.
Mary had other children, as is clear from the term Throughout this record in Matthew 1:18-25, we
“firstborn son.” As we use the term “virgin” in see the heart and believing of Mary’s husband
modern times (meaning “a woman who has had no Joseph. We also see the things God had in store for
sexual relations”), Mary was a virgin when she con- His Son, the Christ, and for those to whom the
ceived Jesus by divine conception. However, with Christ was sent. With the cloud of religious tradition
this modern usage of “virgin,” the belief in the removed, God’s Word shines in brilliant simplicity
“virgin birth” is erroneous, for by the time Jesus regarding these matters.
was born, Mary had had sexual intercourse with
Joseph. Clearly, at Jesus’ birth, she was not a
“virgin” as the term is currently used, nor was she a
“perpetual virgin” after Jesus was born, for she bore
several children thereafter. Thus, when dealing with
the subject of Jesus Christ’s conception and birth, the
word “virgin” must be used carefully, noting the
11. Besides Jesus, Mary had at least three daughters and four other
sons. Except for Jesus, all were fathered by Joseph. Matthew 13:55 and
56: “Is not this the carpenter’s son? is not his mother called Mary? and
his brethren, James, and Joses, and Simon, and Judas? And his sisters,
are they not all [not ‘both’; there must have been at least three] with
us?. . .”
CHAPTER SIXTEEN
THE BIRTH OF
JESUS CHRIST
Jupiter-Regulus Conjunction Sept. 14
Feast of Trumpets
Birth of Jesus Sept. 11 Circumcision of Jesus Sept. 18
First Jupiter-Venus Conjunction Simeon and Anna at the Temple
Aug. 12 Oct. 21
TAMMUZ AB ELUL TISHRI MAR- KISLEV TEBETH

CHESHVAN
30 30 29 30 29 30 29
JULY AUGUST SEPT OCT NOV DEC
31 31 30 31 30 31
3 B.C.*
M any of the details and events surrounding the

subject of Jesus’ birth are brought to light in
the second chapter of the Gospel of Luke. As we take
up the record in Luke 2:1, keep in mind that John
the Baptist had been born approximately six months
prior to this, in March of 3 B.C. Mary was now in
199
200 / Jesus Christ Our Promised Seed The Birth of Jesus Christ / 201
her ninth month of pregnancy, it being early Sep- purpose of this mandated registration was to record
tember of 3 B.C. an official declaration of allegiance from all of his
subjects to present to Caesar Augustus in celebration
Luke 2:1: of his Silver Jubilee (twenty-fifth anniversary—
And it came to pass in those days, that there went out a 27 B.C. to 2 B.C.) of supreme power, which coin-
decree from Caesar Augustus, that all the world should cided with the seven hundred fiftieth anniversary of
be taxed [registered]. the founding of Rome, and Caesar Augustus’ six-
tieth birthday. The oath of allegiance was a part of
The expression “all the world” is the figure of the preparations for this festive time and set the stage
speech synecdoche, in which “all the world” is put for for the twenty-fifth anniversary celebration in
a part of it. The usage here of this figure emphasizes 2 B.C. In honor of the occasion, the Senate of Rome
the immensity of the Roman Empire, the area over bestowed upon Caesar Augustus the supreme title of
which Caesar asserted authority.1 The word “taxed” Pater Patriae, “Father of the Country.”
is from the Greek word apographÇ meaning “to A logical time of the year for such a registration to
register.” Rather than a taxation, this decree was for take place was September because the weather was
an enrollment or registration. mild for travel, the crops were harvested, and one Ju-
Historically, there is evidence that a registration dean civil year was closing and another beginning.3
was conducted throughout the Roman Empire and
its subject states in 3 B.C. Although registrations Luke 2:2:
were usually conducted in the Roman Empire for tax (And this taxing [enrollment, registration] was first
purposes, this registration was for an official declara- made when Cyrenius was governor [Greek: h‘gemÇn,
tion of political allegiance to Caesar Augustus.2 The leader, chief, commander] of Syria.)
1. The decree even affected areas beyond the provincial limits of the came to Armenia to set up images of Caesar Augustus in the temples of
empire, showing that it was indeed a wide-ranging registration. Ac- the area. Moreover, these same sources state it was the registration
cording to Luke 2:4 the order was in effect even in Judea, which was mentioned in Luke which brought them there (Armenian historian
not a province at this time but a client kingdom of Rome. Judea had its Moses of Khorene, History of the Armenians, 2:26). Finally, in Josephus
own king, Herod the Great. it is recorded that “all the people of the Jews gave assurance of their
2. In an inscription dated at 3 B.C. from Asia Minor there is a good-will to Caesar, and to the king’s government” (Antiquities 17.2.4)
reference to the conducting of an official declaration of allegiance to within two years before Herod’s death, Herod probably dying early in
Caesar by all in that area. See Nepthali Lewis and Meyer Reinhold, 1 B.C. See Martin, Birth of Christ Recalculated, pp. 89-105.
eds. Roman Civilization, 2 viols. (New York: Harper Torchbooks), 3. William M. Ramsay, Was Christ Barn at Bethlehem? (1898; reprint
2:34-35. According to native sources, in 3 B.C. Roman authorities ed., Minneapolis: James Family Publishing Co., 1978), pp. 192-193.
The second verse of Luke 2 has long been a target The reason for including verse 2 in the narrative
of skeptics who criticize Luke’s accuracy as a histor- in Luke now becomes apparent. This verse serves to
ian. Historically, the following outline of Quirinius’ help pinpoint the exact year of Christ’s birth; but
(which is the preferred and more common spelling of more important, it precludes any possibility on the
“Cyrenius”) life is known: in 12 B.C. he was a consul in part of the reader to confuse this empire-wide Silver
Rome; sometime between 12 B.C. and 1 A.D. he Jubilee registration of 3 B.C. with a later registration
conducted the Homanadensian War in Asia Minor; in 2/3 and taxing in 6/7 A.D. which is generally better
A.D. he was an advisor to Gaius Caesar in Armenia; and known to historians, but was not empire-wide. Thus
in 6 A.D. he was sent by Caesar to be the governor of the word “first” in Luke 2:2 has a clear meaning.
Syria.4 The 6 A.D. date for Quirinius’ governorship of For the word “first” has been a problem to histor-
Syria is historically very clear. He ruled both Syria and ians,7 but now it can be seen that it is essential in
Judea after the year 6 A.D. when Archelaus was order to distinguish between the two registrations
deposed as king of Judea. Both scripture and Josephus both under Quirinius’ supervision, differentiating
indicate this was well after Jesus’ birth and Herod’s the later and better known registration of 6/7 A.D.
death.5 Yet Luke 2:2 seems to say that Quirinius from the one occurring when Jesus Christ was born
governed Syria when Jesus was born. We must bear in
and James Donaldson, eds. The Ante-Nicene Fathers, 10 viols. (reprint
mind that it is very probable that because this ed.; Grand Rapids: Wm. B. Eerdmans, 1978), “Tertullian Against
registration was a special part of the Silver Jubilee Marcion,” 3:4.19.
celebration, and for the express purpose of declaring The Greek word h‘gemÇn, sometimes translated in English as
“governor,” is actually indefinite regarding the exact title of the office,
Augustus Paler Patriae, that Quirinius was appointed as so both Saturninus and Quirinius could loosely be referred to as
a special legate to oversee this enrollment .6 h‘gemÇn, leaders, chiefs, or commanders, and yet fulfill different func-
tions. Tertullian, a lawyer of the second century, had no trouble recon-
4. Finegan, Handbook of Biblical Chronology, p. 235-236. ciling the statement of Luke 2:2 that Quirinius was h‘gemÇn of Syria
5. Matthew 2:1,16,22; Josephus Antiquities 17.8.1-4,17.13.1-5;18.1. with Saturninus’ governorship of Syria, because he would have
1-6. understood Quirinius’ position in Syria as a special assignment.
6. With this historical point understood, an apparent difficulty in the Because of the special assignment of Quirinius, Luke refers to him as
writing of a second-century church father, Tertullian, becomes clear. the h‘gemÇn during the registration.
The difficulty is that Tertullian states Saturninus was the governor of Schürer mentions other scholars who have accepted the position
Syria at this time, which is corroborated by secular sources. Tertullian that Quirinius was a special legate to carry out this census. See Emil
points out, “But there is historical proof that at this very time a census Schürer, The History of the Jewish People in the Age of Jesus Christ, 2 viols.
had been taken in Judaea by Sentius Saturninus.” Alexander Roberts Geza Vermes, Fergus Millar, and Matthew Black, eds. (1885; rev.
ed., Edinburgh: T. & T. Clark, 1973), 1:424; and Martin, Birth of
Christ Recalculated, p. 119-120.
7. Schürer, History of the Jewish People, 1:421-422.
in 3 B.C. Therefore Luke 2:2 would more clearly When Joseph and Mary went to Bethlehem, Mary
read: “This first registration took place when was in her ninth month of pregnancy, “great with
Quirinius was on special assignment in Syria.” child.” The phrase “to be registered with Mary” in-
dicates Mary also registered in Bethlehem, because
Luke 2:3 and 4: she also was a descendant of David. This is expressly
And all went to be taxed [enrolled, registered], every stated in two old Aramaic manuscripts, the Cureto-
one into his own city. nian Syriac and the Sinaitic Palimpsest, which say:
And Joseph also went up from Galilee, out of the city of “That there they might be enrolled, because they
Nazareth, into Judaea, unto the city of David, which is were both of the house of David.”
called Bethlehem; (because he was of the house and When Joseph went to Bethlehem, Mary accom-
lineage of David).
panied him. Having already been through both the
betrothal ceremony and the wedding ceremony, they
The Old Testament records that David, the son of
were now living together as husband and wife. This
Jesse, was from the small town of Bethlehem
is clear from our study of Matthew 1:18-25. Both
(I Samuel 16:1-4). So, as a descendant of David
Aramaic manuscripts just mentioned omit the word
(Luke 1:27; 2:4; 3:23-31), Joseph went to his
“espoused,” which is more accurate since “espoused”
ancestral town in order to register. Thus, a series of
would be redundant. Indeed, as Lewis says, “wife is
seemingly unrelated factors—Joseph’s genealogy,
more explicit” in that it clearly shows Mary was now
Mary’s pregnancy, Mary and Joseph’s marriage,
“under the full legal protection of Joseph.”9
and the timing of the registration—worked together
to fulfill the prophecy of Micah that the Messiah
Luke 2:6 and 7:
would be born in Bethlehem.8
And so it was, that, while they were there [in
Bethlehem of Judah], the days were accomplished
Luke 2:5:
To be taxed [registered] with Mary his espoused
that she should be delivered.
[betrothed] wife, being great with child. And she brought forth her firstborn son, and
wrapped him in swaddling clothes, and laid him in a
8. Micah 5:2: “But thou, Bethlehem Ephratah, though thou be little manger; because there was no room for them in the
among the thousands of Judah, yet out of thee shall he come forth unto inn.
me that is to be ruler in Israel; whose goings forth have been from of old,
front everlasting.” The name “Bethlehem” means “house of bread.”
9. Agnes Smith Lewis, Light on the Four Gospels from the Sinai Palimpsest
(London: Williams & Norgate, 1913), pp. 86-87.
When Mary was delivered of her firstborn child, linen strips were not rags and did not mean Joseph
the prophecy of Micah 5:2 was fulfilled, for the child and Mary were poverty-stricken, but rather, this was
was born in Bethlehem of Judah. In His foreknowl- a sign to God that these parents would raise the child
edge God knew where His only begotten Son would to be upright before the Lord, and that he would be
be born, that is why He could reveal it to an earlier free from crookedness and waywardness. The babe
prophet. would normally be left in the swaddling clothes for
A greater appreciation for this passage can be only a brief period of time, while the parents took
savored when one understands Eastern customs time to meditate and make their commitment to God
regarding childbirth. Whenever a son of a king, a concerning the sacred trust which was given them in
prince, was born, that child was “salted” and having the child.11
“swaddled.” To salt a child meant that soon after Salting and swaddling were recognizably signifi-
birth the newborn babe was gently washed with cant to an Eastern person. In Biblical times, any
water having a small portion of salt in it. Salt child born to nobility or royalty would be salted and
symbolized the qualities of truth and honesty. swaddled. If this were not done, there would be
Bathing a newborn in salt water indicated that the doubt regarding the person’s integrity both in his
child would have these characteristics. His words youth and in his adulthood. Note the following insult
would be “salted.”10 in the Old Testament.
After salting the newborn child, strips of fine linen
cloth, about two inches wide, were then wrapped Ezekiel 16:4:
around his body. These were called “swaddling . . .thou wast not salted at all, nor swaddled at all.
clothes.” The child was wrapped from head to foot,
with only a part of his face being left uncovered so he To say to a noble-born person that he had not
could breathe. The baby’s body and limbs were held been salted or swaddled was to indicate he was unre-
very straight when wrapped in this fashion. These liable, dishonest, without integrity—as though his
parents had not gone through the proper ritual at his
10. The significance of salt and childbirth customs in the Eastern birth.
culture are discussed by Pillai, Light Through an Eastern Window, According to the customs of the time, Mary and
pp. 24-48. Colossians 4:6 is then dearly saying a Christian’s speech
should be truthful and honest: “Let your speech be alway with grace, Joseph washed Jesus in salt water before they
seasoned with salt, that ye may know how ye ought to answer every
man.” 11. Pillai, Light Through an Eastern Window, pp. 42-43.
swaddled him, indicating that he was of royal lin- Shepherds were watching their flock in the area
eage, as God’s Son and as heir to the throne of David. outside Bethlehem. In this same vicinity centuries
The inn of verse 7 was a lodging house or khan, a before, the Prophet Samuel anointed the shepherd
place where caravans stopped for lodging. Normally, David to be king.
the design of an inn consisted of an inner court sur-
rounded on four sides by the building itself. Along Luke 2:8:
the back wall on the outside of the inn would be And there were in the same country [the same vicinity
stables for asses, camels, and other animals.12 as Bethlehem] shepherds abiding in the field, keeping
Within each stable would be a manger with straw in watch over their flock by night.
it. Normally the manger would be used as a feeding
trough for the animals in the stable. Thus, by con- The Greek words for “keeping watch” are in the
text, the manger in which the newborn Christ child plural form, indicating that the shepherds watched
was laid was located in a stable or stall connected to by turns. The words “abiding in the field” are
the back of the inn. 13 This is a more likely location of translated from the one Greek word agraulountes,
the manger than the traditional site of a cave in the which is made up of two words: agros and aul‘. The
Bethlehem area.14 In Luke. 2:7, we also learn the word agros may refer to any field, but it is frequently
great truth, as we did in Matthew 1:25, that Jesus a field cultivated for farming. The word aul‘ refers to
was Mary’s firstborn son, not her only son. an enclosed area in the open air—such as a court-
yard, a sheepfold, or a cultivated field surrounded by
12. Freeman, Manners and Customs, pp. 405-407. a low wall of stones.
13. See Freeman, Manners and Customs, pp. 406-407. It is likely the shepherds were using a cultivated
14. The inn of Luke 2:7 raises some interesting possibilities. King
David’s family originally lived in Bethlehem and so owned property
field as their fold for the sheep this particular night.
there (I Samuel 16:1-4). Thus it may be that Jesus was born on that This can be understood by a knowledge of Eastern
very property originally belonging to the family of David. Further- customs. In the late summer or early fall of the year,
more, when David was king, he rewarded a servant named Chimham
at the request of an aged man named Barzillai (II Samuel 19:31-40;
a farmer in the Bible lands would often hire shep-
I Kings 2:7). Evidently this reward to Chimham included a habitation herds to keep their flocks in his field overnight. In
(or, at least, the property upon which the habitation was located) in the this way, the sheep’s manure would fertilize his field.
area of Bethlehem of Judah. The description of this habitation in
Jeremiah 41:17 indicates it was a khan or inn that served as a stopover In December, the month in modern times when
point for caravans traveling through Palestine to Egypt. Thus, it is Jesus Christ’s birth is celebrated, it is too cold for
distinctly possible that the inn of Luke 2:7 was the inn given to
Chimham which originally belonged to the family of David. This
would put Christ’s birth literally “in the house of David.”
shepherds to watch their sheep at night in fields or Luke 2:11:

pastures. The coldest temperatures, frost, heavy For unto you is born this day in the city of David a
rains, and even snow occur from November to Feb- Saviour, which [who] is Christ the Lord.
ruary. Shepherds would not be grazing sheep at
night during those months; nor would a registration What a great announcement this message to these
be conducted at that time of year because travel shepherds was! Of course, “the city of David” re-
would be difficult. Since Mary would have been in ferred to Bethlehem. The angel promised the shep-
her ninth month of pregnancy in September of 3 herds a sign confirming the truth of his message
B.C., Luke 2:8 gives strong supporting evidence to regarding the child: that this newborn babe was the
that fall date as the time of Jesus Christ’s birth. lord, the promised seed, the long-awaited Messiah.
Luke 2:9: Luke 2:12:

And, lo, the angel of the Lord came upon [stood by] And this shall be a sign unto you; Ye shall find the babe
them [the shepherds], and the glory of the Lord shone [Greek: brephos; Aramaic: ula, both meaning a newly
round about them: and they were sore afraid. delivered babe] wrapped in swaddling clothes, lying in
a manger.
The words “came upon” are translated from the
Greek word epest‘, meaning “stood by.” This sud- The sign to the shepherds that they had found the
den appearance was brilliant and unique. The shep- Christ was that they would find the infant still
herds were struck with fear by such surprising brilliance. wrapped in swaddling clothes. Remember, a new-
born remained in the swaddling clothes for only a
Luke 2:10: brief period of time. Since the babe had already been
And the angel said unto them, Fear not: for, behold, I born when the angel appeared to them, the shep-
bring you good tidings of great joy, which shall be to all herds needed to hurry to find him still swaddled.
people.
Luke 2:13:
First, the angel exhorted the shepherds not to fear. And suddenly there was with the angel a multitude of
Then the angel told them he brought them good the heavenly host praising God, and saying.
news of great joy.
The multitude of the heavenly host were other
angels. The Gospel of Luke does not describe the Luke 2:15:
angels as having halos, hovering in the air, flapping And it came to pass, as the angels were gone away from
their wings, playing musical instruments, or singing. them into heaven, the shepherds said one to another,
Such characteristics of angels are a part of man-made Let us now go even unto Bethlehem, and see this thing
traditions, not the truth of God’s Word. The Word which is come to pass, which the Lord hath made
of God says the angels were “saying,” not “sing- known unto us.
ing.” Nor is there any other scripture stating that
angels sing. Upon leaving, the angels went “into heaven.”
It says in verse 13 that the multitude of the This again indicates that they had been on the earth
heavenly host was “with the angel” that stood by the standing near the shepherds.
shepherds. Therefore, these angels also must have The shepherds were responsive to the angel’s
been standing by the shepherds, not floating in the message. When the angels left, they immediately
air above them. When the scene is viewed in accor- began acting on the angel’s declaration. These
dance with God’s Word, what a breathtaking exper- shepherds never doubted that the message had come
ience this must have been for the shepherds! from the Lord God.
Luke 2:16:
Luke 2:14:
And they [the shepherds] came with haste, and found
Glory to God in the highest, and on earth peace, good
Mary, and Joseph, and the babe lying in a manger.
will toward men.
This was the message of the angels: that the birth The shepherds “came with haste,” and found
of Jesus, the Christ, glorified God. With this birth, Mary and Joseph with the baby Jesus, still swaddled,
God’s peace and good will were manifested on earth lying in the manger, as the angel had told them. The
to mankind.15 precise timing and greatness of God’s dealings with
them filled their hearts with awe.
15. The King James Version’s translation of verse 14 is attested to by
many Greek manuscripts and is in accordance with the Aramaic Luke 2:17 and 18:
(although the Aramaic reads “hope” or “tidings” instead of “will”). And when they had seen it, they made known abroad
The translation from other Greek manuscripts found in some English
versions have God’s peace coming only to men of goodwill. That is not
[made known everywhere] the saying which was told
an accurate translation of the passage. them concerning this child.
And all they that heard it wondered at those things glorifying and praising God. What believing men!
which were told them by the shepherds. What a unique experience they had. The Lord’s
Anointed, the promised seed, had been born.
The shepherds enthusiastically declared the
Messiah’s birth wherever they went, and their * * *
listeners’ response was that of wonder.
God did not send the angel to declare Jesus Eight days after the birth of a male child, Hebrew
Christ’s birth to King Herod or to the high priest or parents were responsible to see that their son was cir-
to the religious leaders or to other wealthy, powerful cumcised in accordance with Old Testament law.
men in Judea. Instead He sent His angel to humble, Mary and Joseph carried out this legal requirement
receptive shepherds—to those He knew would for Jesus. Indeed, in this case it was most important
believe and obey. As any proud Father, God wanted of all for Jesus needed to fulfill the law to perfection
the news of the birth of His Son heralded throughout in order to redeem mankind.16
the land. And so the shepherds spread the glorious
news. Luke 2:21:
And when eight days were accomplished for the cir-
Luke 2:19 and 20: cumcising of the child, his name was called JESUS,
But Mary kept all these things [these sayings], and which was so named of the angel before he was conceived
pondered them in her heart. in the womb.
And the shepherds returned, glorifying and praising
God for all the things that they had heard and seen, as Before Mary had even conceived, the angel had
it was told unto them. declared to her the name God had selected for the
child (Luke 1:31). Later, after she had conceived,
Mary, the wonderful new mother of the promised the name had been revealed to Joseph by the angel
seed, the Christ, pondered all the things the shep- (Matthew 1:21). As his earthly parent, Joseph was
herds had related to her. She put them in her “lock- ultimately responsible for naming the child at the
box,” deep in her heart, where she kept the most
personal, meaningful treasures of her life. 16. Galatians 4:4 and 5: “But when the fulness of the time was come,
God sent forth his Son, made of a woman, made under the law, To
The shepherds returned to the Bethlehem hills redeem them that were under the law, that we might receive the adop-
tion of sons.”
time of circumcision. And Joseph obediently gave promise of the promised seed, the redeemer, to come
the child the name God desired for him—Jesus out of Abraham.
(Matthew 1:21 and 25; Luke 2:21). In light of this, the circumcision of Jesus had added
At the time of his naming, Jesus was circumcised. significance. He was to be the ultimate fulfillment of
Circumcision is an operation in which the foreskin of the covenant of which circumcision was the token.
the penis is removed. The methods and tools in an- As a descendant of Abraham and Isaac, that cove-
cient times were different from those available in nant would need to be carried out in Jesus Christ’s
modern hospitals today, yet, there is no indication of life according to God’s command to Abraham. It
complications in Biblical times when this operation also further confirmed Jesus’ fulfillment of the law of
was performed on the eighth day according to God’s Moses. Therefore, when Luke 2:21 tells us Jesus
command.17 was circumcised, it contains more significance than
Although circumcision was part of the law given to we glean from just a cursory reading.
Moses, Moses was not the first one to practice it. Forty-one days after Jesus’ birth, his parents again
Long before Moses, circumcision was ordained by fulfilled another law of Moses in offering sacrifice for
God to Abraham and his seed. It was the token, the the new son.
sign, of a blood covenant God had made with
Abraham and his descendants.18 Among other Luke 2:22-24:
things this covenant with Abraham included God’s And when the days of her [Mary’s] purification accord-
ing to the law of Moses were accomplished, they [Mary
17. The reason that circumcision was done on the eighth day is that and Joseph] brought him [Jesus] to Jerusalem, to pre-
before that time, the blood-clotting factor is insufficient and circumci- sent him to the Lord;
sion could thus be dangerous to the infant. After that time, the blood’s
(As it is written in the law of the Lord, Every male that
disease-fighting content begins to decrease and thus there is a height-
ened possibility of infection. Therefore, the safest time for circumcision openeth the womb shall be called holy to the Lord;)
is at that very point when both the blood-dotting factor and its disease- And to offer a sacrifice according to that which is said
fighting elements are at their peak, on the eighth day of the infant’s in the law of the Lord, A pair of turtledoves, or two
life. Also the number eight indicates a new beginning. With circumci-
young pigeons.
sion on the eighth day, a newborn male officially joins the covenant of
Israel. Further details on circumcision from a medical perspective are
found in M.R. DeHaan, The Chemistry of the Blood (Grand Rapids: Mary and Joseph were obeying two Old Testa-
Zondervan, 1971), pp. 84-87; S.I. McMillen, None of These Diseases ment laws in these three verses. One of them was
(Old Tappan, N.J.: Fleming H. Revell, 1963), pp. 17-21.
18. See Genesis 17:1-27; 21:1-12. presenting Jesus to the Lord.
According to Old Testament law, every firstborn Luke 2:24 records the second Old Testament law
male belonged to the Lord. Sometime after the child being carried out by Mary in order for her purifica-
was a month old, his parents were to bring five tion to be accomplished according to what is written
shekels to the priests and Levites at the sanctuary as in Leviticus.
redemption money. This redemption money served
as a reminder of God’s deliverance in Egypt, when Leviticus 12:1-8:
the firstborn was allowed to live in those households And the Lord spake unto Moses, saying,
protected by the blood of the Passover lamb on their Speak unto the children of Israel, saying, If a woman
doorposts. The payment of the redemption money have conceived seed, and born a man child: then she
signified that the child was rightfully God’s and that shall be unclean seven days; according to the days of
the parents would raise him accordingly. 19 the separation for her infirmity shall she be unclean.
And in the eighth day the flesh of his foreskin shall be
The reason Mary and Joseph brought Jesus to
circumcised.
present him to the Lord, according to Luke 2:23, And she shall then continue in the blood of her purify-
was that it was required by Old Testament law, and big three and thirty days; she shall touch no hallowed
Jesus Christ had to totally fulfill that law.20 thing, nor come into the sanctuary, until the days of
her purifying be fulfilled.
19. Numbers 18:14-16: “Every thing devoted in Israel shall be thine.
But if she bear a maid child, then she shall be unclean
Every thing that openeth the matrix in all flesh, which they bring unto
the Lord, whether it be of men or beasts, shall be thine: nevertheless the two weeks, as in her separation: and she shall continue
firstborn of man shalt thou surely redeem, and the firstling of unclean in the blood of her purifying threescore and six days.
beasts shalt thou redeem. And those that are to be redeemed from a And when the days of her purifying are fulfilled, for a
month old shalt thou redeem, according to thine estimation, for the
son, or for a daughter, she shall bring a lamb of the first
money of five shekels, after the shekel of the sanctuary, which is twenty
gerahs.” See also Exodus 13:11-16; 22:29. The concept of payment of year for a burnt offering, and a young pigeon, or a tur-
redemption money and of the firstborn belonging to God can be tledove, for a sin offering, unto the door of the taber-
studied further in Exodus 34:19 and 20; Numbers 3:12 and 13, 39-51. nacle of the congregation, unto the priest:
20. Luke 2:23 is a figure of speech called gnome. It is a compilation of Who shall offer it before the Lord, and make an atone-
several verses in the Old Testament dealing with offerings and the
presentation of the firstborn (Exodus 13:2 and 12). The author, God, ment for her; and she shall be cleansed from the issue of
rather than dealing with every specific instance mentioned in the law her blood. This is the law for her that hath born a male
regarding the offering of firstborn males simply gives the essence of or a female.
what is written in the law as a whole, that “every male that openeth the And if she be not able to bring a lamb, then she shall
womb shall be called holy to the Lord.” See E.W. Bullinger, Figures of
Speech Used in the Bible (1898; reprint ed., Grand Rapids: Baker Book bring two turtles, or two young pigeons; the one for the
House, 1968), pp. 778-803 for more information on this subject. burnt offering, and the other for a sin offering: and the
priest shall make an atonement for her, and she shall be a lamb of the first year. Therefore, they brought the
clean. same sacrifices for both the sin offering and burnt of-
fering: two turtledoves or two young pigeons. Some
The “days of her purification” in Luke 2:22 refer
theologians have conjectured that the reason Mary
to the forty days after the birth of a son required for
and Joseph did not bring a lamb for Mary’s purifica-
purification by the law. The first seven days after
tion was that they could not afford one. This is totally
giving birth were considered days of uncleanness,
untrue and inaccurate. Mary and Joseph were not
and legally the woman was treated the same as if she
poverty-stricken. God, in giving the law long before,
had had a menstrual period. Therefore anyone who
made a provision that Mary and Joseph had to use
touched her during this seven-day period also
for both the sin and burnt offerings. They presented
became unclean. The details of this type of unclean-
in the Temple that historic day a pair of turtledoves
ness are recorded in Leviticus 15:19-28.
or two young pigeons because the lamb of the first
On the eighth day after his birth, the male child
year, Jesus Christ, God’s only begotten Son, was
was circumcised. This eighth day also began the final
with them. His sacrifice as the burnt offering for all
thirty-three days of the woman’s purifying according
men would come years later on the cross for he, Jesus
to Leviticus 12. A woman was not unclean to touch
Christ, was the “lamb of God.”
during this latter thirty-three days of her purifica-
It is obvious from Luke 2:22-24 that Joseph and
tion, but she could not go into the Temple or touch
Mary brought Jesus to the Temple to present him to
any holy thing. After forty days, the woman would
the Lord at the same time Mary came to offer her
be considered clean and could go into the Temple on
sacrifices, officially ending her purification. To take
the forty-first day. At this time she was to bring both
care of these two requirements at one time would
a sin offering and a burnt offering to the Lord. The
have been perfectly acceptable according to Old
priest would offer them before the Lord and, with
Testament law, as well as being the reasonable thing
this, the new mother was considered cleansed.
to do since this would save them from making a sec-
The sin offering could be a turtledove or a young
ond trip to Jerusalem.
pigeon. The burnt offering was to be a lamb of the
When Mary and Joseph brought Jesus to the
first year. However, if she could not bring a lamb of
Temple, they encountered two wonderful people.
the first year, she could bring another turtledove or
The first was an aged man named Simeon.
another young pigeon. Mary and Joseph did not bring
Luke 2:25-28: Lord, now lettest thou thy servant depart in peace, ac-
And, behold, there was a man in Jerusalem, whose cording to thy word:
name was Simeon; and the same man was just and For mine eyes have seen thy salvation,
devout, waiting for the consolation of Israel: and the Which thou hast prepared before the face of all people;
Holy Ghost [holy spirit] was upon him. A light to lighten the Gentiles, and the glory of thy
And it was revealed unto him by the Holy Ghost [holy people Israel.
spirit], that he should not see death, before he had seen
the Lord’s Christ [God’s Anointed]. These are great words of prophecy. Jesus Christ
And he came by the Spirit [Simeon came by the spirit, was the salvation God had prepared “before the face
by revelation] into the temple: and when the parents of all people”; Jesus Christ was the “light to lighten
[Mary and Joseph] brought in the child Jesus, to do for the Gentiles”; Jesus Christ was the glory of God’s
him after the custom of the law, people, Israel. Think of the impact these words must
Then took he him up in his arms, and blessed God. . .
have had on Joseph and Mary.
Simeon was an elderly man, dedicated to God,
Luke 2:33-35:
and “waiting for the consolation of Israel,” waiting And Joseph and his [Jesus’] mother marvelled at those
for the promised Messiah. His waiting was attended things which were spoken of him [Jesus].
with special hope, for God had previously given him And Simeon blessed them, and said unto Mary his
the revelation that he would not die before seeing mother, Behold, this child is set for the fall and rising
“the Lord’s Christ.” Thus Simeon received revela- again of many [“the falling and rising up of many” is
tion to go to the Temple at the same time that Mary the text] in Israel; and for a sign which shall be spoken
and Joseph came there to present Jesus. What a against;
wonderful believer Simeon must have been. (Yea, a sword shall pierce through thy [Mary’s] own
Simeon instantly recognized, again by revelation, soul also,) that the thoughts of many hearts may be
the child that was the Christ. No man had to tell revealed.
him. With amazement and thanksgiving, Simeon
took the tiny Messiah in his arms and praised God. The child was set for “the falling and rising up of
many in Israel.” For many he would be a stumbling
Luke 2:28-32: block, he was set for their falling; they would reject
Then took he him up in his arms, and blessed [eulogized, him and reap the results of their unbelief. But others
praised] God, and said, would believe, for these he would be the cause of
their rising up. This is the first record in which it is and the vast challenge he would present to them, his
intimated to Mary that she herself would endure suf- parents, and to all of mankind.
fering on account of her son. She would need As Simeon finished his prophecy, another great
courage to raise a son whom so many would speak believer encountered this small gathering of Simeon
against. with Joseph, Mary, and Jesus, and that was the
The phrase “a sword shall pierce through thy own Prophetess Anna.
soul also” is not literal.21 Mary would be confronted
with the responsibility of rearing Jesus, watching his Luke 2:36-38:
unprecedented and controversial ministry, and then And there was one Anna, a prophetess, the daughter of
experiencing the agony and sorrow of seeing her per- Phanuel, of the tribe of Aser: she was of a great age,
fect son suffer and die the most horrible of deaths. and had lived with an husband seven years from her
The truth he embodied would reach the depths of her virginity;
heart, as a sword piercing her soul. And she was a widow of about fourscore and four years,
which departed not from the temple, but served God
Jesus Christ is the magnet, the cornerstone, the
with fastings and prayers night and day.
way, the truth, the light, and life of the ages. He And she coming in that instant [as soon as Simeon was
draws those that believe, those that have eyes to see through prophesying] gave thanks likewise unto the
and ears to hear. Because of unbelief, others are Lord, and spake of him to all them that looked for
repelled from him. As the truth, Jesus Christ redemption in Jerusalem.
separates the two groups of people, believers from
unbelievers, the wheat from the chaff. Notice that God’s Word gives many details of
Such were the dimensions of the words Simeon Anna’s background, whereas very little personal
uttered by divine revelation. His words further in- background was given for Simeon. This account in
formed Mary and Joseph of the greatness of the child Luke 2 reflects Eastern culture. To an Eastern mind
a woman’s words were not regarded with as much
21. Matthew Black makes the interesting observation that this may be credibility as a man’s. Therefore, her words would
a Semitic idiom in which “thy own soul” is a sudden change of person,
be more readily received if her personal credentials
in which case it would refer to Israel rather than Mary. The word
“also” is omitted in the Aramaic, as well as several Greek sources. were given.
Black suggests, “Through thee thyself, (O Israel), will the sword Anna’s faithfulness in service to God was tremen-
pass. . . .” See Matthew Black, An Aramaic Approach to the Gospels and
dous. She was a prophetess; she had served God in
Acts, 3d ed. (Oxford: Clarendon Press, 1967), pp. 153-155.
the Temple for decades; she was faithful in prayers decreed by Rome which prompted Mary and Joseph
and fastings; she was of the tribe of Asher (or Aser) to leave Nazareth during their honeymoon year and
and the daughter of Phanuel; and she was elderly, go to the hometown of their common ancestor
having the wisdom that comes with age and exper- David. In September of 3 B.C., in Bethlehem of
ience in God’s service. Judah, as the prophecy had foretold long before,
Anna had been married as a young woman. She Jesus was born. Upon his birth, Jesus was salted and
lived with her husband seven years before he died. swaddled as Mary and Joseph dedicated themselves
By the time of the record in Luke 2, she had been a to raising him in the truth and integrity of God’s
widow for eighty-four years. Then, in Luke 2:36-38, Word, upright before the Lord.
when she was probably over one hundred years old, While the child was still in swaddling clothes,
God worked in her heart so that she would come into shepherds came to see him, having heeded the
the Temple at the proper time to see the promised message of an angel and rejoiced upon finding Jesus
seed, the Christ child. Upon seeing Jesus, she gave in a stable. Having seen him, they went out enthusi-
thanks to the Lord and then proceeded to declare the astically sharing the wonderful news throughout the
good news to those in Jerusalem who had been area.
waiting for God’s redemption, the Messiah. On his eighth day, Jesus was circumcised and
With verse 38 of Luke 2 the scriptural record of named. On the forty-first day, Mary and Joseph
Christ’s birth and the events immediately surround- took Jesus to the Temple in Jerusalem and there they
ing it are concluded. The next verse in Luke, Luke offered two turtledoves or two young pigeons accord-
2:39, relates the return of Mary and Joseph with ing to the law, One as a burnt offering and the other
Jesus to Nazareth in Galilee. However, many events as a sin offering for Mary’s purification. At that time
and many months elapse between the record of Anna they also presented Jesus to the Lord. With this,
in Jerusalem and the return of Joseph and Mary with Joseph formally assumed the responsibility of rear-
Jesus to Nazareth. These events are not recorded in ing the child, acting as his father.
the Gospel of Luke, but are found in Matthew. While at the Temple to present Jesus to God,
Mary and Joseph encountered two wonderful peo-
Conclusion ple. The first was Simeon who experienced God’s
The noted events surrounding Christ’s birth ac- personal promise of not dying before seeing the
cording to Luke’s record begins with the census Christ. By prophecy, Simeon declared the greatness
of the child as well as the challenge and controversy CHAPTER SEVENTEEN

that would surround him. Then came faithful Anna,
the prophetess. She also expresse her great thanks
for having lived to see the Christ. She declared this
good news of God’s having sent the redeemer to all THE MAGI
those who were seeking such hope in Jerusalem.
Jupiter-Regulus Conjunction Jupiter on Meridian Dec. 4
For centuries prophets had spoken of the Messiah, May 8 Last Massing
Hanukkah Dec. 22-29
Jupiter-Regulus Jupiter-Venus of Planets
and people had clung to the promise of his appear- Conjunction
Feb. 17
Passover
April 18-24
Conjunction in Leo
Arrival of Magi in Bethlehem
Joseph, Mary, Jesus Flee to Egypt
June 17 August 27
ance. At long last, the Messiah, the promised seed,
the Christ, had come. The promised seed of the SHEBAT ADAR ADAR II NISAN IYYAR SIVAN TAMMUZ AB ELUL
MAR-
TISHRI CHESHIVAN KISLEV
woman was now beginning his life’s purpose, even as 30 29 30 29 30 29 30 29 30 30 30 29
an infant, of fulfilling every segment of the law in

order to redeem mankind.
31 28 31 30 31 30 31 31 30 31 30 31
2 B.C.
Lunar Eclipse
Before Herod’s Archelaus Disrupts Passover April 8
Death Jan. 9 Joseph, Mary, Jesus Return to Nazareth
MAR-
TEBETH SHEBAT ADAR NISAN IYYAR SIVAN TAMMUZ AB ELUL TISHRI CHESHIVAN KISLEV
30 30 29 29 30 29 30 29 30 30 30 29
31 28 31 30 31 30 31 31 30 31 30 31
1 B.C.*
O f the many aspects surrounding the birth of the

Christ, one topic which has attracted attention
and stirred interest is that of the “wise men,” spoken
of in Matthew 2:1-13. In Part I of this book, we
-
*This calendar gives significant Biblical events in the years 2 and
1 B.C. The Hebrew months are given alongside our modern months.
Because the Hebrew months were determined by the moon, their dates
according to our calendar would shift from year to year.
229
230 / Jesus Christ Our Promised Seed The Magi / 231
studied these men, the Magi: who they were, where Magi’s assertion began to be more widely broadcast.
they came from, why they alone observed in the Herod was not pleased at the thought that anyone
heavens the coming of the Messiah, and what the would be a threat to his throne. Had such a child truly
astronomical displays were which they perceived as been born? And was this child really destined to take
indicating this birth. over the throne of Judea? Why had he not been in-
In this chapter we will dwell on other aspects of formed of the child’s birth before this? Why had
Matthew 2 to see the effects of their visit to these Magi known of it when those of his own court
Jerusalem and Bethlehem. The first verse of Mat- and kingdom and the Temple had not? Was this in-
thew 2 gives the context of the Magi’s arrival in deed the Messiah? Wrestling with these questions,
Jerusalem. Herod was deeply troubled.
Matthew 2:1-3: Matthew 2:4:

Now when Jesus was born in Bethlehem of Judaea in And when he [Herod] had gathered all the chief priests
the days of Herod the king, behold, there came wise and scribes of the people together, he demanded of
men from the east to Jerusalem, them where [the] Christ should be born.
deans]? for we have seen his star in the east [in the ris- This verse clearly demonstrates that the Magi
ing], and are come to worship him. were not inquiring about a child who would be just
When Herod the king had heard these things, he was an ordinary king. This child they sought was the
troubled, and all Jerusalem with him. Christ, God’s long-promised Messiah, the one clearly
foretold in the Old Testament Scriptures. Herod
The political and religious leaders in the city of vehemently demanded that the religious leaders tell
Jerusalem had not been aware that a king of the Ju- him where the Messiah was to be born. These Ju-
deans had been born, let alone that a star announced dean leaders were totally oblivious of the Christ’s
his birth before the Magi arrived. Since the present birth, while the Magi, religious Gentiles of Persia,
king, Herod, was intensely disliked, to some people were acutely aware and certain of the arrival of the
the arrival of a new king—especially their expected king to Israel. Herod, distraught with anger at the
Messiah—would have been most welcome news. To religious leaders who had not informed him, called
others, including Herod, the news was disturbing the chief priests and scribes into account. He ordered
and troubling. The city churned with anxiety as the
them to tell him where the promised king was sup- Matthew 2:8:
posed to be born. And he sent them to Bethlehem, and said, Go and
search diligently for the young child;1 and when ye
Matthew 2:5 and 6: have found him, bring me word again, that I may come
And they [the chief priests and scribes] said unto him, and worship [pay homage to] him also.
In Bethlehem of Judaea: for thus it is written by the
prophet, Herod spoke deceitfully to the Magi. In reality,
And thou Bethlehem, in the land of Juda, art not the Herod wanted to find the child and slay him so this
least among the princes of Juda: for out of thee shall young king would not be a threat to his throne. Act-
come a Governor [a leader], that shall rule [or ing out of desperation and fear, Herod demanded ac-
shepherd] my people Israel. curate information about the promised king of the
Judeans. Having concluded his private conference
The prophecy of Micah 5:2 clearly set the place of and inquiry with the Magi, Herod sent the Magi to
birth as Bethlehem of Judah. Bethlehem of Judea, his strategy being to use the in-
formation the Magi would bring back to him, rather
Matthew 2:7: than send his own men who would be treated in
Then Herod, when he had privily [secretly] called the Bethlehem with reserve and anxiety.
wise men [Magi], inquired of them diligently what
time the star appeared.
Matthew 2:9 and 10:
When they [the Magi] had heard the king [Herod],
The words “inquired of them diligently” are the they departed; and, lo, the star, which they saw in the
Greek words ‘kribÇsen par autÇn, meaning, “inquired
accurately from them.” Herod wanted to know with
exactness, with precision, when the Magi had seen 1. Notice that, after learning when the star appeared, Herod referred
this star “in the rising.” His intention was to use this to Jesus as a “young child.” The words “young child” are in Aramaic
talya and in Greek paidion. A child can be referred to as a talya or paidion
information in estimating the age of “he that is born at least as early as his circumcision, as in Luke 2:21, and up to twelve
King of the Jews [Judeans].” After making this in- years of age, as in Luke 2:40 and Mark 5:39-43. Therefore, the words
quiry about the timing of the star, Herod sent the talya and paidion alone are too general to precisely set Jesus’ age. Never-
theless, the Word of God distinguishes the age of the newborn infant
Magi to Bethlehem. that the shepherds saw, from the young child that the Magi came to
see, by referring to Jesus as an ula or brephos in Luke 2:12 and 16 on the
night of his birth, and as a talya or paidion in Matthew 2:8, 9, and 11
when the Magi arrived more than a year and three months later.
east [which they saw “in the rising,” as noted in verse Previously, it was stated that Jesus was born in
2], went before [Greek: pro‘gen, went or guided in front September of 3 B.C. and that Jupiter was “his star”
of] them, till it came and stood [until having come, it of Matthew 2. This aids us in setting the time frame
stood] over where the young child was. of Matthew 2:9, for the Magi would have observed
When they saw the star, they rejoiced with exceeding Jupiter at the time it was visibly reaching its merid-
great joy. ian, or “high point,” over Bethlehem.
The Magi’s journey from Jerusalem to Bethlehem
The phrase “came and stood over” in Matthew had to occur between Jesus’ birth in September of
2:9 is notable. Astronomically, stars and planets are 3 B.C., and Herod’s death some time prior to Pass-
similar to the sun in that they rise in the east and set over in April of 1 B.C. Furthermore, according to
in the west. Furthermore, a star or planet is like the Matthew 2:16, Herod chose to execute the children
sun in that it will reach a high point in the sky in rela- two years and under based on the time of the star’s
tion to the observer. At this point it is on the merid- rising, the time of which he had learned from the
ian (longitude) of the observer. During the day, the Magi when he privately conferred with them. Since
sun reaches this point at noon. the star’s initial appearance was on August 12,
Consider stars and planets in their nightly courses. 3 B.C., what is recorded in Matthew 2:9 occurred
They rise in the east. At some time during the night between September of 2 B.C. and April of 1 B.C., a
each will reach its highest point in relation to the seven-month period.
observer, the meridian. If this occurs in the southern According to astronomical calculations, Jupiter
sky when one is traveling south, as with the Magi was not visible crossing the meridian, the “high
traveling from Jerusalem to Bethlehem, the star point,” over Bethlehem from September through
would appear to come and stand over one’s destina- November of 2 B.C. During this time Jupiter was
tion. This does not mean it stands still; it simply too close to the sun to be visible when it reached that
reaches its apex and from that point on it appears to meridian. However, by December 4 of 2 B.C., Jupi-
the observer to descend in the western sky. ter became visible at the meridian shortly before
The word “stood” in Matthew 2:9 is from the dawn. From December 4 until Herod’s death before
Greek word hist‘mi, which means “to stand as opposed the Passover on April 8, Jupiter continued to visibly
to either rising or falling.” That highest point of a cross this meridian each night at a progressively
planet or star in its trajectory is described by the earlier time. However, the eclipse that shortly
phrase “came and stood over.”
preceded Herod’s death occurred on January 9, When they traveled south towards Bethlehem, they
1 B.C. Thus, it was sometime during this five-week saw the same star which they had observed previously
period, from December 4, 2 B.C., to January 9, in their homeland. It was rising in its nightly course
1 B.C., that the Magi journeyed from Jerusalem to towards the meridian over their destination, con-
Bethlehem and saw the star of Matthew 2:9. Inter- firming for them that they were going in the right
estingly, their journey brought them to Jerusalem in direction to find the child born a king. The star finally
December, at which time a joyous festival called the reached and stood at its highest point on the merid-
Feast of Dedication, Hanukkah, took place. The sig- ian directly over Bethlehem in the southern sky.4
nificance of this time is apparent when one considers The Magi “rejoiced with exceeding great joy” for
that the Feast of Dedication marked the restoration they recognized this as verification of the child’s
of worship in the Temple after a period of foreign oc- whereabouts. They realized they were about to find
cupation. Now, the Magi were coming to pay respect the child who was the king of the Judeans.
to, or worship, the young king of the Judeans, who Herod had directed them to Bethlehem because of
was the true Temple.2 In 2 B.C. this Feast of Dedica- a scriptural prophecy. Now the star confirmed this
tion was celebrated from December 22 to 29.3 location by appearing directly before them as they
If the Magi had been advised in Jerusalem to approached the city of David. Both Scripture and the
travel in any direction other than south, they could heavens were directing them.
not have followed as the star “went before them.” The star did not indicate a specific house, as this is
astronomically impossible. The star simply confirmed
2. John 2:19: “Jesus answered and said unto them, Destroy this tem- that Bethlehem was the village in which they would
ple, and in three days I will raise it up.”
3. The Feast of Dedication, which is mentioned in John 10:22, com- find the “king of the Judeans” whom they sought.
memorated the cleansing of the Temple which had been defiled during The Magi only required a couple of hours to travel to
the reign of Antiochus Epiphanes in 164 B.C. during the time of the Bethlehem from Jerusalem. Upon arriving in
Maccabees. Because the feast was not derived from the Old Testament
law, it was not observed in the same fashion as other feasts, such as Bethlehem, it would not have been difficult for the
Passover. There was no holy convocation at the beginning of the Feast Magi to find the child, for local inhabitants would be
of Dedication, and work was allowed on that first day. Since there was
no prohibition against work for the Judeans, or a holy convocation, the 4. The planet Jupiter began to be seen crossing the meridian by
Magi, though being Gentiles, were able to secure all the aid they re- December 4, at 6:09 A.M. Jupiter continued to rise four minutes
quired from the Judeans to find the child. The first day of the feast was earlier each day. By December 24, Jupiter crossed the meridian at 4:44
on Kislev 25 of the Hebrew calendar, and continued for eight days. In A.M. Calculated from Paul V. Neugebauer, Sterniafeln (Leipzig: J.C.
the year 2 B.C., this was from December 22 to 29 (Akavia, Calendar for Hinrichs’sche Buchhandlung, 1912).
6000 Years).
aware of this special child born in the area previously, There were many more Magi than three because
since the shepherds had spread the news of Christ’s this was a great moment in history and in the lives of
birth throughout the region. Thus the Magi were these religious men. Also, when traveling long
able to locate the young king. distances, Easterners normally moved in a large
group or caravan for security purposes. The com-
Matthew 2:11: pany of Magi was not mistaken for a band of charla-
And when they were come into the house, they saw the tan magicians or astrologers, but their ambassadorial
young child with Mary his mother, and fell down, and retinue, representing the astronomical elite and the
worshipped [paid homage to] him: and when they had courts of the East, was so impressive that King
opened their treasures, they presented unto him gifts; Herod and the people of Jerusalem were astonished
gold, and frankincense, and myrrh. and amazed.
The Magi’ s stay in Bethlehem was brief. Herod
The Magi found the young child in a house, not in was waiting impatiently just a few miles away for
a stable or in a manger. There were no shepherds their return to him with the desired information so
present. This was not the night Jesus was born, but he could act swiftly with regards to the perceived
more than one year and three months later. threat. But God immediately gave new instructions
Upon finding the child, the Magi fell down before to the Magi via a vision.
him as a sign of utmost reverence to a king, the king
of Israel born in Judea. The Magi themselves opened Matthew 2:12:
the gifts they had brought before presenting them to And [the Magi] being warned of God in a dream [vi-
the king, which was the custom whenever an East- sion] that they should not return to Herod, they
erner presented gifts to royalty. The Magi’s gifts of departed into their own country another way.
gold, frankincense, and myrrh were very precious
and costly indeed, suitable for giving to royalty. The word for “dream” in Matthew 2:12 and 13 is
Also, that there were three gifts given is no indica- the Greek onar. It is used six times in the New Testa-
tion whatsoever that there were three Magi. Al- ment, all in Matthew (1:20; 2:12, 13, 19, 22; 27:19).
though modern tradition consistently depicts three In these passages onar is used of visions to Joseph, the
Magi, this is guesswork and has no scriptural verifi- wise men, and Pilate’s wife. Another word, enupnion,
cation. suggests a mere dream as opposed to a dream with
divine guidance.5 The usage of onar in the New As soon as Joseph received God’s Word, the
Testament also suggests it to be more than a dream revelation from God, he acted on it immediately as
in sleep. It is more like a daydream with God’s implied by the Biblical sense of “arose.” He rose up,
divine instruction inspiring the vision. “Dream” taking Mary and the child with their belongings and
would be better translated as “vision” since a dream departed for Egypt under cover of darkness, before
suggests an occurrence during sleep. the massacre descended on Bethlehem the following
In a vision the Magi received God’s revelation not morning.
to return to Herod. These men of astronomical
learning were given this revelation and then obe- Matthew 2:15:
diently carried it out. They obeyed God rather than And was there until the death of Herod: that it might
Herod, and yet they were not Judean or of Israel, be fulfilled [with the result that it was fulfilled6] which
but Gentiles. was spoken of the Lord by the prophet, saying, Out of
Egypt have I called my son.
Matthew 2:13:
And when they were departed, behold, the angel of the Joseph, Mary, and Jesus remained in Egypt for
Lord appeareth to Joseph in a dream [vision], saying, about three months, until Herod’s death, which oc-
Arise, and take the young child and his mother, and curred before Passover on April 8, 1 B.C. This so-
flee into Egypt, and be thou there until I bring thee journ in Egypt and their subsequent return to
word: for Herod will seek the young child to destroy Palestine fulfilled the prophecy found in Hosea 11:1
him. and repeated in Matthew 2:15: “Out of Egypt have I
called my son.” Hosea’ s declaration referred
God will help His children to stay ahead of the specifically and immediately to God’s calling of
Adversary if they will hear and then obey. Joseph Israel, His adopted sons, out of Egypt during the
received this revelation from God even before Herod time of Moses.7 However, Hosea’s revelation had its
had given the command to find and slay the child. ultimate fulfillment in the Messiah, for the Christ
would return to his homeland from Egypt as a young
Matthew 2:14: child.
When he [Joseph] arose, he took the young child
and his mother by night, and departed into Egypt. 6. For further insight into this phrase see Wierwille, “That It Might
Be Fulfilled,” Jesus Christ Our Passover, Appendix 7, pp. 463-467.
5. Second-century usage distinguishes enupnion, a mere dream, from 7. See Exodus chapters 12—15.
oneiros (a form of onar), a significant, prophetic one. Liddell and Scott’s
Greek-English Lexicon, p. 579.
Matthew 2:16: slaying was ordered. Herod’s execution of these

Then Herod, when he saw [perceived] that he was children occurred the day after the Magi left
mocked of the wise men [Magi], was exceeding wroth, Bethlehem.
and sent forth, and slew all the children [male children] This vicious execution of the innocent children by
that were in Bethlehem, and in all the coasts thereof [its Herod had to occur after December 4 of 2 B.C. and
borders, its surrounding areas], from two years old and before Passover, April 8 of 1 B.C., for Herod died
under, according to the time which he had diligently
before the Passover. Since Jesus Christ was born on
[accurately] inquired of the wise men [Magi].
September 11, 3 B.C., Jesus Christ would be one
year and three months of age by December, 2 B.C.
That very day Herod knew of the Magi’s depar-
In killing the male children two years and under,
ture for their homeland. He was furious that they did
Herod was giving himself a margin for error in the
not return to him according to his request. Conse-
calculation of Christ’s birthdate.
quently, enraged and acting with utmost secrecy and
Herod’s cruel, maniacal execution of young
speed, Herod marshaled his army under the cover of
children fulfilled a prophecy that had been spoken by
night and surrounded Bethlehem and “all the coasts
the Prophet Jeremiah.
thereof8 to execute all the male children aged two
years and under early the following morning.
Matthew 2:17 and 18:
Why did Herod choose two years as the upper age
Then was fulfilled that which was spoken by Jeremy
limit? He chose it according to the time of the star’s the prophet, saying,
first appearance on August 12, 3 B.C., which had In Rama was there a voice heard, lamentation, and
been related to him by the Magi. Matthew 2:16 in- weeping, and great mourning, Rachel weeping for her
dicates that Herod’s knowledge of the star’s first ap- children, and would not be comforted, because they are
pearance convinced him that the child was certainly not.
no more than two years old by the time the mass
This prophecy of Jeremiah was spoken as well as
8. The cities and villages of Palestine during the Old and New Testa- written. Verse 18 of Matthew 2 is taken from Jere-
ment times were quite small, being only acres in size. Hazor, the miah 31:15 where it is set in a different context. Mat-
largest city in Palestine during the Old Testament was only about two
hundred acres, with the average town being less than fifteen acres. thew 2:18 shows that the prophecy had a second in-
These cities and villages were surrounded by farmland. Bethlehem and tended sense, its total fulfillment being when Herod
the land around it was where Herod sent his men.
slaughtered the children in Bethlehem and its outly- ordered the execution of the children in Bethlehem
ing area.9 and all of its outlying area (“coasts”). This expres-
This fulfillment is the figure of speech gnome, a sion would not by any means include Jerusalem.
quotation where the sense is adapted by analogy to a Furthermore, the child had been born in Bethlehem
different event or circumstance.10 By using the figure according to Herod’ s information.
gnome, God related the prophecy of “Rahel [Rachel] Despite Herod’s violent reaction, he failed in his
weeping for her children” in Jeremiah 31:15 to the attempt to slay the king of the Judeans because
slaying of infants in the area of Bethlehem in the last Joseph and Mary were already taking him to
days of Herod’s reign. Egypt.12
From this it is evident that there was no need for
Herod to execute the children in Jerusalem and the Matthew 2:19 and 20:
town of Rama five miles north of Jerusalem as some But when Herod was dead, behold, an angel of the
have suggested.11 Herod, as is plainly stated, Lord appeareth in a dream [vision] to Joseph in Egypt,
Saying, Arise, and take the young child and his
9. In Jeremiah 31:15 the prophecy concerns the desolation of mother, and go into the land of Israel: for they are dead
Palestine, when Israel (and soon Judah) was dispersed and taken into which sought the young child’s life.
captivity. That is why Jeremiah said that Rachel’s (or, Rahel’s)
children “were not.” Rachel was the grandmother of Ephraim, which
was the major tribe of the northern kingdom of Israel. Ephraim is re- How wonderfully God watched over His Son.
ferred to several times in Jeremiah 31 for the kingdom of Israel as a After the family had been in Egypt for a three-month
whole. Rachel was also the mother of Benjamin, one of the tribes of the period, as soon as the danger was gone, God sent an
southern kingdom of Judah. Thus, this could also be a reference to
Judah’s impending removal from the land and Judah’s captivity. angel to bring this news to Joseph and to direct him
Rachel died long before the time of Jeremiah, so that the phrase to bring Jesus and Mary back to their homeland,
“Rahel weeping” is the figure of speech prosopopoeia, attributing a Israel. Joseph’s response, again, was one of prompt
human trait to something not human, since a dead person cannot
weep. The figure and the use of Rachel’s name emphasizes sorrow over obedience, with no hesitancy or delay.
the removal of God’s people, both kingdoms, from the land. However,
in Jeremiah 31:16-40, God makes the promise that Israel and Judah at times—such as in Ezekiel 16:24,25,31,39; and Luke 3:5. A note in
will one day return to the land and have God’s blessing. That is the im- The Companion Bible, p. 1060, on Jeremiah 31:15 suggests there was a
mediate meaning of Jeremiah 31:15 in its context. “high place” near Bethlehem. It cites the Targum and Vulgate
10. See The Companion Bible, p. 1311 and Appendix 107, p. 151-152; reading of Jeremiah 31:15 as “in a high place.”
also, see Bullinger, Figures of Speech Used in the Bible, p. 786. 12. Herod’s search was the first attempt on Jesus Christ’s life. There
11. There are a number of places in the Bible lands that were called are at least twelve other attempts on his life recorded in the Gospels.
Rama (sometimes spelled “Ramah”) in antiquity. The word “Rama” They are: Matthew 8:24; 26:3 and 4; Luke 4:3-11; 4:28-30; 8:22-25;
in Aramaic and Hebrew means “height” or “high place.” Although it John 5:16-18; 7:1; 7:30; 7:32-48; 8:59; 10:31 and 39; 11:53-57.
is transliterated as a proper place name, it is also used in a literal sense
Matthew 2:21 and 22: So Joseph and Mary took Jesus to Nazareth, the
And he arose, and took the young child and his mother, city that had been their home before Jesus’ birth in
and came into the land of Israel. Bethlehem and their flight into Egypt. This return to
But when he heard that Archelaus did reign in Judaea Nazareth is further recorded in the Gospel of Luke.
in the room of his father Herod, he [Joseph] was afraid
to go thither: notwithstanding, being warned of God in
Luke 2:39:
a dream [vision], he turned aside into the parts of
And when they had performed all things according to
Galilee.
the law of the Lord, they returned into Galilee, to their
own city Nazareth.
At Herod’s death, his son Archelaus became the
new governor of Judea. Verse 22 of Matthew 2 indi-
cates that Joseph wanted to return with Mary and The phrase “performed all things according to the
Jesus to Judea, probably to settle in Bethlehem again law of the Lord” refers to the legal requirements
from where they had departed to go to Egypt. But fulfilled in Luke 2, with the circumcision of Jesus
the danger of being in the territory ruled by the new and his presentation in the Temple, as well as his trip
king Archelaus gave Joseph pause. His concern for to Egypt. The word “law” can at times refer to other
settling in Judea was not unfounded, as corroborated passages of scripture beside the five books of Moses.
by another vision. Therefore, Joseph took his family Jesus Christ divided the Old Testament into three
to the northern part of Israel, going into the region of categories: the law, the prophets, and the psalms
Galilee to the city of Nazareth. (Luke 24:44). There are instances however when
writings from the prophets or psalms are referred to
Matthew 2:23: in a general sense as part of the law. In I Corin-
And he [Joseph] came and dwelt in a city called thians 14:21 a passage from Isaiah is called part of
Nazareth: that it might be fulfilled which was spoken the law, plus John 10:34 and 15:25, both quotations
by the prophets, He shall be called a Nazarene. from Psalms, are said also to be from the law. Here
in Luke 2:39, the general term “law” is used to refer
This prophecy about the Messiah’s being a to Mary and Joseph’s taking Jesus with them to
Nazarene was spoken but not necessarily written. It Egypt in order to completely fulfill all that which was
cannot be found in the Old Testament. However, it required of the Messiah, a part of which was Hosea
had to have been a prophecy spoken by a prophet 11:1: “I [God]. . .called my son out of Egypt.” Luke
referring to the Messiah.
quite accurately states that they returned to Naz- CHAPTER EIGHTEEN

areth when these requirements were completed.
Thus concludes the record of the visit of the Magi,
the reaction of Herod, the sojourning of Joseph,
Mary, and Jesus in Egypt, and their return to
Nazareth in Galilee. How beautifully we see God’s
JESUS AS A YOUTH
working in the hearts of people to herald His Son’s
birth and to protect him in infancy. This wonderful
child named Jesus, this long-awaited Messiah, this
king of the Judeans, the promised seed, had a mis-
sion to accomplish and Satan could not and would A fter Herod’s death and their return to the land
of Israel from Egypt, Joseph and Mary brought
Jesus to Nazareth, where they had lived before
not take his life. Jesus the Christ would fulfill God’s
plan of redemption, he was the designated one, the Jesus’ birth. Here in this city in the hills of Galilee,
one who would fulfill the law and thereby make the Son of God was raised from childhood to adult-
possible the Age of Grace. hood. What little is known of this period of Jesus
Christ’s life is recorded in the Gospel of Luke.
Luke 2:40:
And the child grew, and waxed strong in spirit [all
critical Greek texts omit “in spirit”], filled with
wisdom: and the grace of God was upon him.
Jesus Christ grew up like any other child. Geneti-

cally he had many advantages, but he was still a per-
son, a human individual, who had to develop and
utilize his learning processes like any other human
being. He was not God. God is unchangeable, God
is omniscient, omnipresent, and omnipotent. God
249
250 / Jesus Christ Our Promised Seed Jesus as a Youth / 251
would not have needed to grow and learn, but Jesus Word records that Mary and Joseph went annually
Christ did. to Jerusalem for this occasion.1
People have failed to consider the self-taught
discipline and effort exerted by Jesus as he grew, Luke 2:42:
because they have so often pictured him as a “pre- And when he [Jesus] was twelve years old, they went
packaged god” who was born knowing all things and up to Jerusalem after the custom of the feast.
being all-powerful. That is a degradation of both
Jesus Christ and his heavenly Father, for it veils the When Jesus was twelve years of age, he accom-
truth of who Jesus was, what he accomplished, and panied Joseph and Mary to Jerusalem for the Pass-
why God sent him. Jesus Christ was a human who over. In Biblical culture, a male at twelve was con-
grew and learned. sidered mature and responsible, being on the thresh-
Luke 2:40 states that Jesus “waxed strong,” grew old of manhood. On this visit, a notable incident
strong. As a child he did not grow strong in spirit occurred.
because he did not receive holy spirit until he was
thirty. Jesus also was being “filled with wisdom.” Luke 2:43 and 44:
Joseph and Mary diligently taught him God’s And when they [Joseph and Mary] had fulfilled the
Word from the Old Testament Scriptures, and Jesus days, as they returned, the child Jesus tarried behind in
Jerusalem; and Joseph and his mother knew not of it.
fervently studied that written Word, maturing more
But they, supposing him to have been in the company,
and more in the realization of who he was and of the went a day’s journey; and they sought him among their
mission he was to accomplish. kinsfolk and acquaintance.
Luke 2:41: 1. If Joseph and Mary went “every year” to the feast in Jerusalem,
Now his parents went to Jerusalem every year at the then they would have returned from Egypt in time for the Passover that
feast of the passover. followed Herod’s death. However, Matthew 2:22 states that Joseph
“was afraid to go thither” because of Archelaus’ reign in Jerusalem.
The angel would not have called Joseph and his family back from
The Passover and the Feast of Unleavened Bread Egypt if Archelaus was as great a threat as Herod had been. However,
occurred in the spring of the year, during the month Josephus records that the Passover following Herod’s death was mar-
red with insurrections against Archelaus, the new king. He was finally
called Nisan. This feast was one of the three impor- forced to send in his army and disperse the crowds in Jerusalem just as
tant Judean feasts which the head of each household the Passover began, thus abruptly ending the feast. Therefore, the
was required to attend each year in Jerusalem. God’s angel warned Joseph to turn aside into Galilee to avoid the turmoil Ar-
chelaus’ army was causing in Jerusalem.
The words “fulfilled the days” refer to the com- Upon arriving in Jerusalem on the third day,
pletion of the seven-day feast, the Feast of Unleavened Joseph and Mary searched diligently for Jesus, as
Bread. One Aramaic source, the Curetonian Syriac great concern grew in their hearts. Finally, they
manuscript, reads, “And when the days of the feast found him in the Temple.
were completed. . . .” Jesus, at the age of twelve, sat “in the midst of the
Joseph and Mary traveled from Jerusalem in a doctors,” the most learned theologians of all
caravan. It is quite understandable that Joseph and Judaism. In Eastern culture, twelve was the age at
Mary could travel for an entire day before noticing which a youth would be allowed to begin asking
Jesus’ absence. Jesus was a responsible young man. questions of his teachers. Jesus did not teach in the
In a large caravan, the youth traveled together, normal sense of the word. He was simply listening
separate from the adults. As parents, Joseph and and asking questions; but to those watching, his
Mary simply assumed Jesus was “in the company.” knowledge and acute perception were apparent.
The Peshitta Version of the Aramaic reads, “They
supposed he was with the sons of their company.” Luke 2:47:
When the caravan stopped at the end of the first And all that heard him were astonished at his under-
day, Joseph and Mary looked for Jesus; they became standing and answers.
concerned when they could not find him. The other
children had returned to their parents for the night, Jesus had studied the Scriptures intensely before
but Jesus had not. They sought him among relatives the age of twelve! His questions exhibited unusual
and friends in the caravan, but he was not to be insight; indeed his listeners gained answers by listen-
found. They spent the second day traveling back to ing to his questions. They were astonished at this
Jerusalem. knowledgeable young person so boldly conversing
with the learned leaders in the Temple. Joseph and
Mary were struck with amazement when they came
Luke 2:45 and 46:
And when they [Joseph and Mary] found him not,
upon their lost son.
they turned back again to Jerusalem, seeking him.
And it came to pass, that after three days they found Luke 2:48:
him in the temple, sitting in the midst of the doctors, And when they saw him, they were amazed: and his
both hearing them, and asking them questions. mother said unto him, Son, why hast thou thus dealt
with us? behold, thy father and I have sought thee sor-
rowing.
With natural maternal concern, Mary asked Jesus knew that Jesus was the Messiah, the promised seed.
to explain why he had remained behind, frightening Yet when Jesus told his parents that he must be
his father and her. Jesus’ response consisted of two about his Father’s business, they did not understand
simple questions. the meaning and impact of his words. Jesus, at the
age of twelve, was already diligently preparing for
Luke 2:49 and 50: his mission as mankind’s redeemer, even beyond his
And he [Jesus] said unto them, How is it that ye sought full comprehension.
me? wist [knew] ye not that I must be about my
Father’s business? Luke 2:51:
And they understood not the saying which he spake And he went down with them, and came to Nazareth,
unto them. and was subject unto them: but [and] his mother kept
all these sayings in her heart.
On the third day of searching they finally found
him in the Temple. They should have known he After finding him, Joseph, Mary, and Jesus
would have been in the Temple2 involved in the af- returned to their home in Nazareth. Although Jesus’
fairs of his true Father, God. words had not been completely understood by his
Here, in his first recorded words, Jesus explicitly mother, Mary did not forget them. She recorded
stated that he was to be about his Father’s business them in the depths of her being.
in his Father’s house. Years later, while dying on the A number of questions arise regarding this inci-
cross, he knowledgeably uttered the words, “It is dent. Why did he leave his parents? Where did he
finished.” What was finished? His Father’s business, sleep and eat during those three days? Why did he
which he started in the Father’s house, the work appear to “talk back” to his parents?
which God had allowed him to accomplish. Jesus would have had no trouble in securing a
Joseph and Mary did not understand what Jesus place to stay and food to eat. It was customary for
was saying to them at that time in the Temple. They people to invite strangers to stay with them and to
provide both food and shelter. This custom can be
2. According to the Aramaic manuscripts, “about my Father’s
business” is literally “in my Father’s house.” This fits well with the
seen throughout the Bible: “Be not forgetful to
context. The Greek rendering of “about my Father’s business” is entertain strangers: for thereby some have entertained
understandable, as that is the purpose Jesus Christ had in being at the angels unawares” (Hebrews 13:2). Even if no person
Temple. Black suggests this as an example of a Greek translation from
Aramaic. See Black, Aramaic Approach to the Gospels and Acts, p. 3.
would have invited Jesus to stay, there were always knew the Word of God, as well as the traditions and
places to stay with food available to travelers.3 customs of the times. His parents observed the prac-
When his parents returned and questioned his ac- tices of the law which he learned by their example.
tions, Jesus answered, not from insubordination, but They knew he was God’s Son, not Joseph’s, and cer-
with earnestness concerning his spiritual respon- tainly told him so as he grew. Jesus also learned
sibility, “Didn’t you realize I have to start my about himself and his ministry from the Old Testa-
work?” Such was the heart of a maturing youth ment.
determined to walk with God, one who was zealous As Jesus Christ grew he was greatly inspired and
to find favor with God and man. influenced by various examples in the Old Testa-
Verse 51 of Luke 2 clearly states that Jesus “was ment. One such example was Samuel. According to
subject” to Joseph and Mary. He had been subject I Samuel 1:24-28 when Hannah had weaned Samuel
to them since his birth and he was only twelve by this she brought him to the tabernacle where she gave
time. Like every child, he was expected to obey his him to the Lord. Samuel ministered before the Lord
parents. Jesus was fully a human being, he was not there and grew up being “in favour both with the
God. God would not be subject to Joseph, Mary, or Lord, and also with men” (I Samuel 2:18 and 26),
anyone else. But Jesus was not God, and therefore he just as Jesus grew “in favour with God and man”
was subject to his earthly parents, and in need of (Luke 2:52).
their parental care and guidance. The Talmud says, “Let a man deal gently with his
Jesus was raised and taught by Mary and Joseph son until he come to be twelve years old, but from
as well as religious leaders in the synagogue at that time let him descend with him into the way of
Nazareth. He studied the Old Testament scrolls and living.”4 So Jesus, at the age of twelve, and knowing
who his Father was, determined his readiness to “be
3. This is why the angels told Lot in Genesis 19:2 that they would about my Father’s business;”
abide in the street all night, and also explains a traveling Levite saying
the same thing to a man living in Gibeah in Judges 19:15-19. Regard- Jesus, in coming to the Temple, followed the ex-
ing these places for travelers it is known that: “In every village there is ample of Samuel. While he remained in the Temple,
a public room, or more than one, called a menzil or medâfeh, devoted to hearing the teachers and asking them questions, his
the entertainment of strangers. The guest lodges in the menzil and his
food is supplied by the families to whose circle it belongs. He takes understanding of God’s Word astounded them. After
nothing when he leaves. To offer money would be taken as an insult;
and to receive it would be a great disgrace.” E.P. Barrows, The Man- 4. Quoted by Lightfoot, New Testament from the Talmud and Hebraic,
ners and Customs of the Jews (London: Religious Tract Society, n.d.), 3:43.
p. 108.
Jesus returned to Nazareth, he grew into manhood, CHAPTER NINETEEN

all the while continuing to grow and develop.
Luke 2:52:
And Jesus increased in wisdom and stature, and in
favour with God and man. OUR PROMISED SEED
Jesus increased in wisdom and stature. He grew
and learned as any other human being. However,
since he was the only begotten Son of God, the effect
of the perfect genetic contribution of the sperm God
J esus Christ is the fulcrum of all history. To bring
about our redemption, he had to be wholly a man
with all the credentials of the Messiah, the second
created in Mary must have produced in Jesus Christ Adam. By conception Jesus was the Son of God and
the keenest mind since the first Adam. God cannot a son of Mary, therefore, a descendant of Adam,
increase in wisdom and stature, but Jesus Christ Abraham, and David according to the flesh. By the
worked hard, both physically and mentally, as he circumstances he became the son of Joseph, gaining
matured to manhood. full earthly legal standing in the House of David. His
While developing as a youth, Jesus also increased credentials through his mother genetically gave him
in favor with God and man. As he pleased God with legal ascendency to inherit the throne of David. Thus
his individual growth and walk, God’s divine grace Jesus came with flawless credentials as the king to
was with him. Jesus’ life as a youth was an example, and of Israel, the promised Messiah, God’s Anointed.
and thus he gained the favor of man, as well as God. Jesus Christ’s conception and birth meshed re-
Had he been God he would not have needed to gain markably with that of John the Baptist’s six months
God’s favor. before. The birth of John came to pass in a context of
What a youth Jesus of Nazareth was. As the son of dramatic events. The angel Gabriel appeared to
a carpenter, Jesus also took up that trade. Having Zacharias while he was performing one of the great-
four half brothers and at least three half sisters, all est privileges of his life, that of burning incense to the
born of Joseph and Mary, Jesus’ youth included a Lord in the Holy Place of the Temple, as he served
meaningful family life as well as hard work. How- in the course of Abia in late May of 4 B.C. The
ever, nothing took priority over his closest family tie,
that bond he had with God his Father.
259
260 / Jesus Christ Our Promised Seed Our Promised Seed / 261
angel’s revelation was beyond Zacharias’ belief— great consolation and encouragement. Surely the
that he would be the father of a son borne by God who had wrought such a great work in her
Elisabeth, even though she had long been barren. would also take care of her relationship with Joseph,
The angel declared to Zacharias that his son was to and He did.
be named John and that he would be a great prophet When Elisabeth was in her ninth month of preg-
of God. nancy, in March of 3 B.C., Mary returned to Naz-
Following the angel’s declaration, Zacharias areth. Shortly thereafter, John was born to Zacharias
became dumb, unable to speak. However, Elisabeth and Elisabeth. When he was eight days old, his
still did conceive by Zacharias in June of 4 B.C. and parents, relatives, and neighbors gathered for the
gratefully nurtured the child promised of the Lord as circumcision and naming of the child. To everyone’s
it developed within her womb. dismay, Elisabeth named him John, a name that had
While Elisabeth was in her sixth month of never been in Zacharias’ family. When the people
pregnancy, in December of 4 B.C., an astounding involved, ignoring Elisabeth’s wishes for the child’s
revelation was delivered to a young woman in name, sought Zacharias’ decision, Zacharias firmly
Nazareth of Galilee. This woman, Mary, learned asserted that the child’s name was to be John, as the
from the angel that by the Holy Spirit, God, she angel had told him. At that very moment Zacharias’
would conceive a child, the Messiah, who would in- tongue was loosed. And with the loosing of his
herit David’s throne. Mary, who considered herself tongue, Zacharias delivered a powerful prophecy
the handmaid of the Lord, literally believed praising God for His great blessings to Israel.
Gabriel’s words, conceived, and with haste went to Shortly after John’s birth, Mary and Joseph were
Judea to stay with her older kinswoman, Elisabeth. married in Nazareth. They had already been be-
There Mary remained with Elisabeth for about three trothed as husband and wife, but were not yet living
months. together. By the time they were to first come together
The miracle wrought by God in Mary’s womb in a sexual relationship, Joseph discovered that
brought with it a personal dilemma. Being pregnant Mary was already pregnant. Understandably per-
could not only cost her the loss of a future relation- plexed, he had to decide what course of action to pur-
ship with Joseph, the man to whom she was betrothed, sue. Should he make Mary a public example by hav-
and make her an outcast of society, but it could even ing her openly renounced and stoned or should he
cost her her life. In visiting Elisabeth, Mary found simply give her a bill of divorcement and send her
quietly away? As a just man, he had only these two the stable rejoicing and spreading the good news
courses of action available to him according to Old throughout the area.
Testament law. When Jesus was eight days old, Joseph and Mary
Out of concern for Mary, Joseph decided that he had him circumcised and named, according to God’s
would give Mary a bill of divorcement and send her Word. When he was forty-one days old, they took
away. However, an angel appeared in a vision to him to the Temple for the presentation of the child to
Joseph declaring that the child in Mary’s womb was the Lord and for fulfilling the legal requirements of
conceived by God, and not by a man. Thus, under- Mary’s purification. All of these actions demon-
standing Mary’s pregnancy and following the strated that Joseph was accepting the responsibility
angel’s encouragement, Joseph took Mary unto him of being the child’s earthly guardian. In effect,
and consummated their marriage. From that time on Joseph took Jesus and raised him as his son.
they lived together as husband and wife. When Jesus was being presented in the Temple,
In Mary’s ninth month of pregnancy, September of 3 an aged prophet named Simeon was inspired to
B.C., the time came for Joseph and Mary to ap- come into the Temple. Upon seeing Jesus, Simeon
pear for an official registration in Bethlehem of picked him up in his arms with praise to God for the
Judea, the hometown of both Joseph’s and Mary’s blessing of seeing the promised Christ. Then Simeon
forefathers. When Mary and Joseph arrived in uttered a marvelous prophecy of the blessing Christ
Bethlehem, they had to stay in a stable or stall would bring to God’s people. Simeon also blessed
because no other place was available. While they Mary and Joseph, and straightforwardly told Mary
were residing there, Mary gave birth to Jesus. The of the controversy that would surround her child, a
child was salted, wrapped in swaddling clothes for a controversy that would tear at the heartstrings of
few moments, and laid in a manger. Such was the sim- Mary herself.
plicity and humbleness of the Messiah’s beginning. After Simeon’s prophecy, an aged prophetess
That same night an angel, later joined by a host of named Anna came in, saw the child, and also praised
angels, appeared to shepherds watching their flock in God for him; Anna spoke of this child to the faithful
the fields near Bethlehem. Heeding the angel’s ex- in Jerusalem. After these joyous encounters, Joseph
hortation, the shepherds sought out the babe while and Mary returned with Jesus to Bethlehem.
the newborn was yet in swaddling clothes lying in the While Joseph and Mary were residing in Bethle-
manger. With great excitement, the shepherds left hem, Eastern Magi arrived in Jerusalem seeking the
king of the Judeans. This occurred in December of elimination of this child who was prophesied to be a
2 B.C. In their homeland the Magi had seen a planet king, Herod ordered an execution of all male chil-
rise in the eastern sky, a planet they continued to dren two years old and under throughout the region
watch as it majestically heralded the birth of a king in of Bethlehem. However, by that time Jesus was en
Judea, whom we know as the Messiah. Their arrival route to Egypt with his family, because Joseph had
and questions caused no small stir in Jerusalem, es- been instructed by an angel to take Mary and Jesus
pecially disturbing Herod the Great. and go to Egypt to avoid Herod’s destruction.
Herod demanded that the Temple leaders tell him After Herod died, sometime before the Passover
where the Christ was supposed to be born. They told on April 8, 1 B.C., an angel revealed to Joseph that
him in Bethlehem of Judea. Thus Herod sent the it was safe to return to Israel from Egypt. Joseph’s
Magi to Bethlehem, instructing them to bring him initial plan upon returning was to settle again in
word when they found the child. Bethlehem. However, because of an uprising against
As the Magi traveled to Bethlehem, the king Archelaus, Herod’s son who ascended his father’s
planet Jupiter which they had originally seen in the throne in Jerusalem, Joseph took his family to
east was again visible. This time the planet “went Galilee and settled in his own hometown of
before them,” reaching its highest point in the south- Nazareth.
ern sky directly in front of them as they traveled. There in Nazareth Jesus was reared. He was in-
There the planet stood over Bethlehem, confirming structed in the Scriptures, and more and more he
their destination. came to realize who he was and the mission he was
In Bethlehem the Magi found the child who by sent to accomplish.
then was more than a year and three months old. When Jesus was twelve years old, his mother and
They presented gifts to him and paid him homage. father took him with them to Jerusalem for the Feast
Before they returned to Jerusalem, an angel ap- of Unleavened Bread. But he did not rejoin the cara-
peared to the Magi in a vision, instructing them not van on its return to Nazareth after the feast ended.
to return to Herod to inform him of the whereabouts Unaware of this, Mary and Joseph began their
of the child. So the Magi obediently headed back to journey home without him. Upon finding him miss-
their homeland by a different route. ing, they hurried back to Jerusalem. Their three-day
When the Magi did not return to Jerusalem, search ended with their discovery of Jesus in the
Herod was exceedingly angry. In order to insure the Temple listening to and questioning the learned
religious leaders before an awed audience. When ances he had a humble beginning, Jesus Christ was
Mary questioned Jesus, Jesus replied by asking, God’s only begotten Son, God’s anointed king, the
“How is it that ye sought me? Know ye not that I world’s redeemer. The coming of our savior, the
must be about my Father’s business?” The parents promised seed, which was surrounded by so many
should have realized that Jesus would be in the Tem- magnificent, miraculous, and significant events, was
ple preparing himself for the mission for which God the fulfillment of God’s promise made long before, as
had sent him. recorded in Genesis 3:15. Jesus Christ was the prom-
With no further account of Jesus’ youth, God’s ised seed who would crush the very head of the
Word simply summarizes the quality of his youth by Adversary and once more give mankind ready access
saying that Jesus Christ grew and increased in to God Himself.
wisdom and stature and in favor with God and man. This promised seed was God’s seed, His only
By the age of thirty he was completely prepared to begotten Son, the Christ. As God’s Son, Jesus Christ
publicly and officially begin his ministry to Israel.1 was God’s seed bearer and thus His namesake. Be-
Jesus Christ accepted the challenge God had set cause Jesus Christ lived without sin and then gave
before him of accomplishing man’s redemption. As his life as the ultimate sacrifice, it became possible
the long-awaited seed of the woman, as the Messiah for God to give His incorruptible, spiritual seed to all
foretold throughout the ages by the prophets, Jesus who would believe on the name of Jesus Christ and
Christ prepared himself for the mission given to him. be God’s namesake. Thus, all of us who are born
In his brief life and ministry, he would do more for again of God’s Spirit carry God’s gift of seed in us. It
mankind than any other person in all history: he is God in Christ in us. This seed gives us eternal life
would fulfill the law and bring salvation to all who and access to the very power of God, and all of this
would believe. has come about because, just as He had promised in
Jesus Christ gives to those who believe the victory the stars and in His written Word, God sent His
of all of God’s promises. Yet he, as the king of the Son, Jesus Christ our promised seed.
Judeans, was born in a lowly stable and laid in a
manger in Bethlehem. Although in outward appear-
1. Thirty was the age that the priests and Levites were originally
numbered by Moses and Aaron according to Numbers 4:3, 23, and 30.
APPENDICES
APPENDIX 1
THE TRIPLE PLANETARY

CONJUNCTION OF 7 B.C.
O ne proposal submitted as “his star” of Mat-

thew 2 has been the three conjunctions of
Jupiter and Saturn in Pisces in 7 B.C. Although the
dates of these conjunctions are too early to fit the rest
of the historical context of Jesus’ life, this celestial
display is worth observing for other reasons. These
planets came into conjunction three times in one
year—May 27, October 5, and December 1 of 7
B.C.—a great rarity, made possible by what is
known in astronomy as “retrograde motion.”
If this proposal were valid, then the conjunction
on May 27, 7 B.C., would have been the star ap-
pearance of Matthew 2:2. This conjunction occurred
near dawn in the eastern sky; it would therefore have
been described as “in the rising.” The conjunction
on December 1, 7 B.C., would then have been the
star appearance which “went before” the Magi as
they traveled from Jerusalem to Bethlehem in
271
272 / Appendix 1 Triple Conjunction of 7 B.C. / 273
Matthew 2:9. On December 1, 7 B.C., both Jupiter have been recognized as a sign of the Messiah’s
and Saturn were visibly close together high in the birth. Finally, the appearances of this conjunction on
eastern sky at sunset, approximately one and one- the dates of May 27 and December 1 fit well with the
half hours east of the meridian of Jerusalem and details given in Matthew 2:2 and 9 in that the con-
Bethlehem. By 8 P.M. that night they would have junction appeared “in the rising” in May and in the
been visible from Jerusalem in the southern sky on the southern sky over Bethlehem in December.
meridian of Jerusalem and Bethlehem, thus appearing The reason this proposal is too early is that if Jesus
over Bethlehem when viewed from Jerusalem. The had been born in 7 B.C., then he would have been
actual point of conjunction was then reached later in less than a year old when the Magi arrived that
the evening, high in the western sky. Finally, there December. Indeed, if he were born in the fall, the
was a massing of planets involving Jupiter, Saturn, Magi would have found a child only two or three
and Mars in Pisces on February 25, 6 B.C. At that months old. Less than eight months would have
time the three planets appeared in the same part of elapsed since the conjunction was first seen. In light
the sky forming an isosceles triangle in which the of these facts, it would be difficult to explain why
long side was seven degrees long and the other sides Herod slew children two years and under.
were four degrees each. Also, if Jesus were born in 7 B.C., his thirtieth
Aspects of this proposal are interesting. In medi- birthday could not possibly occur after 23 A.D. Jesus
eval Judean tradition, conjunctions of Jupiter and was baptized at “about thirty” and began his
Saturn were believed to have Messianic significance. ministry soon thereafter. Historical and chronolog-
Pisces, the sign of the fishes, was thought to ical details become nearly irreconcilable if Jesus’
designate the House of Jacob. Pisces is regarded by thirtieth birthday is placed before 26 A.D. It is simply
many as the ruling constellation of Near Eastern too early.2
lands, especially Palestine. Conjunctions of Jupiter
and Saturn were believed by some medieval Judean
philosophers to portend an important birth or event
that would affect Israel.1 Thus, a Jupiter-Saturn
conjunction in the constellation of Pisces could well 2. The fifteenth year of Tiberius in which John the Baptist began his
ministry, according to Luke 3:1, has been reckoned to be one of the
years from 26 A.D. to 29 A.D. Pontius Pilate was sent as procurator of
1. A.H. Silver, A History of Messianic Speculation in Israel (Boston: Judea in 26 A.D. The date of 23 A.D. for Jesus’ thirtieth year is thus
Beacon Press, 1927), p. 125. clearly too early by at least three years.
APPENDIX 2
THE HISTORICAL ROOTS

OF THE MODERN
CHRISTMAS CELEBRATION
O n the modern calendar, December 25 is the day

set aside by most of Christendom to celebrate
Jesus Christ’s birth. Although Biblical scholars have
long recognized that Jesus was not born on this
date,1 Christians continue to celebrate his birth at
that time. The origin of this tradition is interesting to
research.
There is no historical evidence of a holiday
designated in observance of Jesus Christ’s birth
before the fourth century A.D. The observance of
December 25 as the date of Jesus Christ’s birth can
be traced back to 336 A.D. in Rome; in Antioch, to
1. Major outside sources used in this study have been: J.D. Douglas,
ed., The New International Dictionary of the Christian Church (Grand
Rapids: Zondervan, 1974), s.v. “Christmas,” by James Taylor; Alex-
ander Hislop, The Two Babylons, 2d American ed. (1916; Neptune,
N.J.: Loizeaux Brothers, 1959), pp. 91-103; and Finegan, Handbook of
Biblical Chronology, p. 132.
275
276 / Appendix 2 Historical Roots of Christmas / 277
375 A.D.; in Constantinople, to 380 A.D.; and in Christmas celebration. Saturnalia was usually
Alexandria, to 430 A.D. The celebration of Christ’s celebrated over a period of several days, December
birth on December 25 was unknown in Jerusalem 17-24.
until the sixth century A.D. In 274 A.D., the Romans designated December
So how did it come about that December 25 is 25 as the birthday of the unconquered sun, being the
observed as Jesus Christ’s birthday? December 25 is time when the sun begins noticeably to show an in-
near the time of the winter solstice, when the sun crease in light, resulting in longer daylight hours. By
reaches its lowest point in the southern sky and from 336 A.D., the church in Rome was adapting this fes-
there would rise daily higher in the sky. In ancient tival, spiritualizing its significance as a reference to
times, long before Christ, many cultures had a Jesus Christ, and calling it the “Feast of the Nativity
festival in late December at the time of the winter of the Sun of Righteousness.” Attempting to Chris-
solstice in celebration of the birth of the sun god. In tianize and incorporate the pagan traditions of antiq-
ancient Babylon, the winter solstice celebrated the uity, the church in Rome adopted this midwinter
birth of the sun god, Tammuz. The sun was not wor- holiday celebrating the birth of the sun god as one of
shipped as simply a symbol, but actually as the god its own observances, somewhat changing its signifi-
incarnate. In India, the sun, known as Surya, was cance, but retaining many customs of the pagan
represented as being incarnate and born for the pur- festival. As the Roman church spread its influence
pose of subduing the enemies of the gods. In Egypt, religiously and militarily, this holiday of December
the sun god’s name was Osiris. Other gods supposed 25 became the most popular date in Christendom to
to have been born at this time are Horus, Bacchus, celebrate the birth of Jesus Christ. A special mass
Adonis, and Mithra. These are a few of the many was established for Christ, hence, the name “Christ-
gods the ancients believed had been born during the mass,” abbreviated “Christmas.”
time of the winter solstice. Later, in the ninth century, Nicholas, a fourth-
When this midwinter festival was adopted in century bishop of Myra (southwest Turkey) was
Rome, it was known as the Saturnalia or the Feast of canonized, and eventually St. Nicholas Day
Saturn, characterized by Devil worship, excessive (December 6) became a popular pre-Christmas holi-
drunkenness, orgies, and other licentious activity. day, especially in northern Europe. The name St.
The celebration also included the exchanging of Nicholas was corrupted to Santa Claus and he
gifts, the decorating of fir trees, the yule log, and became associated with the Christmas tradition in
other customs which remain in the modern Protestant countries. In the Roman church, the
278 / Appendix 2
adoration of the Magi is celebrated twelve days after

December 25 on January 6 and called “Three
Kings’ Day” or “Epiphany.” Traditionally in
Roman Catholic countries the children await the
“three kings,” rather than Santa Claus, bearing
gifts on January 6. This celebration dates to the
fourth century. January 6 is when some of the BIBLIOGRAPHY
Eastern orthodox churches celebrate the birth of
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In 525 A.D., a Roman Catholic monk, named Di-
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Nweeya, Samuel K. Persia: The Land of the Magi. 5th ed.
Mosley, John, and Martin, Ernest L. “The Star of rev. Philadelphia: John C. Winston, 1913.
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Moulton, Harold K., ed. The Analytical Greek Lexicon.
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1977. nian Chronology 626 B. C. —A.D. 45. 2d ed. Chicago:
University of Chicago, 1946.
Moulton, James Hope. Early Zoroastrianism. 1913. Re-
print. Amsterdam: Philo Press, 1972. Phillips, J.B., trans. The New Testament in Modern English.
New York: Macmillan Co., 1958.
_______. The Treasure of the Magi. London: Oxford
University Press, 1917. Pillai, K.C. Light Through an Eastern Window. New York:
Robert Speller & Sons, 1963.
Murdock, James, trans. The Syriac New Testament
Translated into English from the Peshitto Version. 1851. 9th _______. The Orientalisms of the Bible. Fairborn, Ohio:
ed. Boston: H.L. Hastings & Sons, 1896. Munkus Publishing Co., 1969.
Neil, James. Everyday Life in the Holy Land. 4th ed. 1913. Plummer, Alfred. The International Critical Commentary: A
Reprint. London: Church Missions to Jews, 1930. Critical and Exegetical Commentary on the Gospel according to
S. Luke. 1896. 5th ed. Edinburgh: T. & T. Clark, n.d.
Neugebauer, Paul V. Sterntafeln. Leipzig: J.C.
Hinrichs’sche Buchhandlung, 1912. Prat, Ferdinand. Jesus Christ: His Life, His Teaching, and
His Work. Vol. 1. Translated from the 16th French ed.
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_______. Power for Abundant Living. New Knoxville, Ohio:

SCRIPTURE INDEX
GENESIS 29:29 160

1 77 34:1-4 153
1:1 5,fn81 34:2 fn187
1:2 5 49 42
1:14 xii,5,6 49:9,10 8
2:7 70 49:10 9,95,fn95
3:15 6,85,88,91-92,93,267 50:24 fn175
4:1 194
EXODUS
4:17 194
4:25 194 2:1 fn187
7:11 75,fn76 6:23 fn134
8:4 fn76 12 77
8:13 76 12—15
11:12 fn127 fn241
16:16 fn92 12:2 75
17:1-27 fn216 13:2 fn218
19:2 fn256 13:11-16 fn218
19:8 194 13:12 fn218
19:14 194 20:4, fn125
21:1 fn175 22:29fn218
21:1-5 fn92 34:19,20 fn218
21:1-12 fn216
21:12 92,93 LEVITICUS
24:16 154 12 220
25:1,2 fn92 12:1-8 219
25:12 160 15:19-28 220
29:24 160 17:11 116,117
297
298 / Scripture Index Scripture Index / 299
I SAMUEL
18:17,18 fn187 JEREMIAH
EZRA
20:14 fn187 23:5 38,103
1 161
20:17 fn187 23:5,6 38
1:11 161 2:36-39 fn135
20:21 fn187 31 fn244
1:16 161
23 78 31:15 243,244,fn244,fn245
1:18 161
23:23-25 78 31:16-40 fn244
1:19,20 195 ESTHER
1:24-28 257 33:14,15 104
NUMBERS 33:15,16 38
2:18 257 2:17 154
2:26 257 33:17 97
3:12,13 fn218 2:19 154
16:1-4 204,fn208 41:17 fn208
3:39-51 fn218
25:41 160
4:3 fn266 PSALMS EZEKIEL
4:23 fn266
II SAMUEL
4:30 mn266 16:4 207
6:24-26 fn144 19:1-3 4
19:4-6 5 16:24 fn245
10:10 79 7:12,13 96
47 fn81 16:25 fn245
18:14-16 fn218 7:16 96
51:5 115 16:31 fn245
23:21 95 12:25 101
60:7 fn95 16:39 fn245
28:11-15 79 19:31-40 fn208
29:1-3 78 81:3 79
89:3,4 97 DANIEL
29:4-6 79 I KINGS
93 fn81
96 fn81 2:2 fn16
DEUTERONOMY 2:7 fn208 5:7 fn16
97 fn81
8:2 fn76 98 fn81 5:11 17
18 fn94 8:25 96 5:31 17
18:15 93 99 fn81
11:12-14 80 104:19 fn82 6:3 17
18:18 93 12:1 37
20:7 fn187 110:4 94
II KINGS 132:11 96
22:13 fn187 HOSEA
22:13,14 fn164 147 4,fn5
2:12 fn141 147:4 3,8
22:13-22 fn186 8:24—9:27 fn125 11:1 99,241,247.
22:14-17 153 11:2—12:20 fn125
22:19 154 14:1-19 fn125 ISAIAH JOEL
22:20-24 fn164 23:34—24:6 fn125
22:30 fn187 4:2 105 1:8 154
24:1 fn164,fn187 I CHRONICLES 7—8 100,fn101 2:29 160
24:5 fn152 7—9 100
29 fn125 23:6—24:19 134 7:1-16 190
29:20 fn125 24:10 135 MICAH
7:3 100
24:19 135 7:10-16 fn100
JUDGES 27:1,2 fn136 7:14 99,100,102,189,191,fn19l 5:2 97,fn204,206,232
8:4 100
19:15-19 fn256 II CHRONICLES 8:6-18 190
ZECHARIAH
8:18 100
22:1-9 fn125 9:6 fn191
RUTH 24:1-22 fn125 11:1 97 3:8 104
25 fn125 11:10 97 4:1 192
1:6 fn175 36:1-8 fn125 47:12-14 fn7 6:12 105
MATTHEW 2:15 241 1:29 155-156 2:13 211,212
2:16 67,fn202,235,242 1:30,31 156 2:14 212,fn212
1 124-125,fn125, 2:17,18 243 1:31 158,188,215 2:15 213
129,159,192 2:18 243 1:32 157 2:16 21,213,fn233
1:1 119 2:19 239 1:33 157 2:17 213
1:2-12 120 2:19,20 245 1:34 157 2:18 214
1:2-16 123,126,185 2:21,22 246 1:35 fn114,158 2:19,20 214
1:6,7 129 2:22 fn202,239,246,fn251 1:36 158,fn183 2:21 xxiii,215,216,217,fn233
1:13-16 121 2:23 xxiii,102,103,246 1:37 159 2:22 220
1:16 122,123,124 3:11 fn180 1:38 160 2:22-24 xxiii,217,221
1:17 123,124 3:11-17 fn142 1:39 fn183 2:23 218,fn218
1:18 114,184,185,fn185,186 8:24 fn245 1:39,40 165 2:24 219
1:18-24 xxiii 11:11 179 1:39-56 xxiii 2:25-28 222
1:18-25 197,205 13:55,56 fn196 1:41,42 165 2:25-35 xxiii
1:19 123 26:3,4 fn245 1:43 166 2:28 222
1:19,20 186 27:19 239 1:44 166 2:29-32 223
1:20 fn114,192,239 1:45 167 2:33-35 223-224
1:20,21 187,188 MARK 1:46-48 167 2:36-38 xxiii,225,226
1:21 197,215,216 1:48 160 2:38 226
1:21-25 190 1:7,8 fn180 1:49-55 168 2:39 xxiii,226,247
1:22,23 189 5:39-43 fn233 1:56 169 ,fn183 2:40 xxiii,fn178,fn233,249,250
1:23 101,102,191 1:57,58 172 2:41 250
1:24 191-192 LUKE 1:57-80 xxiii 2:41-50 xxiv
1:25 xxiii,193,195,196, 1:59 172 2:42 251
197,208,216 1 23,134,146,147 1:60,61 173 2:43,44 251-252
2 13,23,33,34,39,88,230,235,271 1:5 134 1:62,63 173 2:45,46 252-253
2:1 14,16,fn16,fn19,fn202 1:5-25 xxii 1:64 174 2:47 253
2:1,2 18 1:6 136 1:65,66 174 2:48 253
2:1-3 230 1:7 137 1:67,68 175 2:49,50 254-255
2:1-9 fn60 1:8,9 137 1:68 fn175,176 2:51 255,256
2:1-12 xxiii 1:9 138,fn138 1:69-78 176 2:51,52 xxiv
2:1-13 229 1:10,11 139 1:77 fn177 2:52 257,258
2:2 19,fn19,20,40,59, 1:12,13 139 1:79 178 3 128,129,130-131
73,234,271,273 1:13 140 1:80 178 3:1 fn273
2:4 231 1:14,15 140 2 fn34,fn35,247 3:3 fn177
2:5,6 232 1:16,17 141-142 2:1 199,200 3:5 fn245
2:7 232 1:18 143 2:1-20 xxiii 3:15,16 fn180
2:8 233,fn233 1:19,20 143 2:2 201,202,203,fn203,204 3:23 121,128
2:9 20,63-64,fn73,233,fn233,234, 1:20 174 2:3,4 204 3:23-28 126
235,236,272,273 1:21 143 2:4 fn200,204 3:23-31 204
2:9-11 21 1:22 144 2:5 204-205 3:23-38 107,fn128, 129
2:10 234 1:23 144 2:6,7 205-207 3:29-36 127
2:11 fn233,238 1:24,25 145-146 2:7 208,fn208 3:31 129
2:12 239 1:26 37,148,fn183 2:8 fn70,209,210 3:36 fn127
2:13 192,239,240 1:26,27 152 2:9 210 3:37 fn127
2:13-15 99,fn99 1:26-38 xxiii 2:10 210 3:37,38 128
2:13-22 xxiii 1:27 148,152,fn154,fn155,204 2:11 211 3:38 fn128
2:14 240 1:28 155 2:12 211,fn233 4:3-11 fn245
2:30 fn96,119 I JOHN
4:28-30 fn245 8:12 81
7:28 179 3:14 fn122 9:1 81
1:5 fn180
8:22-25 fn245 3:22 fn94 9:13 81
1:9 fn177
15:8 1n150 7:37 fn94 11:15-17 81-82
24:19 fn122 14:12 37 REVELATION 12 85
24:27 110 17:5 fn122 12:1 69,70,71,73,fn73,74
24:44 110,247 19:4 fn180,182 5:5 10,fn109 12:1-5 68,fn69
8:2 81 12:2 70
ROMANS 8:3,4 fn138 12:3 70
JOHN 8:6 81 12:4 70
1:3 119 8:7 81 12:5 70
1:6 179 5:12 115 8:8 81 12:7 37
1:7,8 180 7:2 fn122 8:10 81 22:16 37,fn109
1:9,10 180
1:10,11 181 I CORINTHIANS
1:12 181,182
1:14 108 4:15 fn141
1:15 fn180 7:5 fn185
1:18 108 13:11 fn122
1:26-36 fn142,fn180 14:21 247
1:31 182
1:34 108
II CORINTHIANS
2:19 fn236
3:16 108
3:28-36 fn142,fn180 5:18 190
3:29 182 11:2 154
4:24 fn114
5:16-18 fn245 GALATIANS
5:39 110
5:43 181 3:16 93
6:14 fn94 4:4,5 fn215
7:1 fn245
7:30 fn245 EPHESIANS
7:32-48 fn245
8:59 fn245
2:5 fn115
9 108
10:22 fn236
10:31 fn245 COLOSSIANS
10:34 247
10:39 fn245 4:6 fn206
11 108
11:53-57 fn245 HEBREWS
15:25 247
20:31 108 1:1 4
2:14 116,117
5:6 94
ACTS 10:3,4 fn177
10:12-14 61177
2:18 160 13:2 255
ABOUT THE AUTHOR
V ictor Paul Wierwille has spent a lifetime, over

forty years, searching out the truths of God’s
Word. As part of his search he consulted and worked
with many outstanding individuals in Christian
studies for keys to power-filled, victorious living.
Such men as Karl Barth, Joseph Bauer, Glenn
Clark, Karl J. Ernst, Josiah Friedli, Louis C.
Hessert, Elmer G. Homrighausen, E. Stanley Jones,
George M. Lamsa, Richard and Reinhold Niebuhr,
K.C. Pillai, Paul Tillich, Ernst Traeger, and many
others, aided Dr. Wierwille in his quest to find the
truths of the Word of God.
Dr. Wierwille’s academic career includes Bachelor
of Arts and Bachelor of Theology degrees from Mis-
sion House (Lakeland) College and Seminary,
graduate studies at the University of Chicago and at
Princeton Theological Seminary, where he earned the
Master of Theology degree in Practical Theology.
305
306 / About the Author
Later he completed his work for the Doctor of

Theology degree.
For over forty years, Dr. Wierwille has devoted
his major energies to intensive research and teaching
of the accuracy of God’s Word. Since 1953 he has
taught Biblical research and teaching classes on
Power for Abundant Living. He is the founder and
first president of The Way International, a nonsec-
tarian, nondenominational Biblical research, teach-
ing, and fellowship ministry. He is noted as founder
and first president of several colleges and learning
centers, including The Way College of Biblical
Research, Indiana Campus; Camp Gunnison, The
Way Family Ranch; and LEAD Outdoor Academy
International. He is also past president of The Way
College of Emporia.
As Dr. Wierwille perseveres in his research of the
Word of God, he continues to write more research
works and to develop further classes in Biblical
studies, including The University of Life outreach
courses, an international Biblical studies cor-
respondence school. As a dynamic teacher and lec-
turer, he travels worldwide to hold forth the
greatness of God’s Word.
The Way International reaches out with the ac-
curacy of God’s Word to all parts of the United
States and the world—helping people to receive
power for abundant living.

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What is the book about?

What is the book about?

What are some of the prophecies mentioned in the book regarding the promised seed?

What are some of the prophecies mentioned in the book regarding the promised seed?

JESUS

VICTOR PAUL WIERWILLE

Receiving the Holy Spirit Today

American Christian Press

The scripture used throughout this book is quoted from

International Standard Book Number 0-910068-42-9

PART I THE CELESTIAL ANNOUNCEMENT

1. The Bible and Astronomy 3

PART II THE PROPHECIES AND PEOPLE

9. Prophecies about the Promised Seed 91

11. Zacharias and the Angel 133 ILLUSTRATIONS

SCRIPTURE INDEX 297

ABOUT THE AUTHOR 305

O ne of the most celebrated of holidays around

As the research team and I considered and recon-

T his book Jesus Christ Our Promised Seed came into

My daughter and long-time editor, Karen Wierwille THE CHRONOLOGICAL ORDER OF

Luke 2:41-50 Jesus stays behind at the Temple when

Jupiter-Regulus Conjunction Jupiter on Meridian Dec. 4

Longitude North Pole

T here is a divinely designed system and order to

In the beginning, when God created the heavens

“...The Lion of the tribe of Juda, the Root of

WHO WERE THE WISE MEN?

T o begin our study of the stars on the specific

T o discover exactly what “his star” was we

S ince early 1 B.C. is the latest year in which Jesus

considering the in light of the astronomical

events, one is immediately struck by the observation

significance of this appearance to the Magi and from

configuration in that constellation. In antiquity

months, the Magi in observing Jupiter’s celestial

were also visible in that constellation (fig. 6). All this

1. Jupiter and Venus in conjunction in Leo:

The final conjunction in Leo with its massing of

T he first recorded appearance of “his star” in

Watching Jupiter closely after its heliacal rising in

the long-promised king of the Judeans, the Messiah.

1. A. Aaboe, “Scientific Astronomy in Antiquity,” in The Place of

As the Magi left Jerusalem, they saw go before

moving in the direction of Bethlehem. The very star

Fig. 8. Magi Approach Bethlehem

DAY AND TIME OF DAY

I t is established that the eclipse recorded in

3. This heavenly sign mentioned in Revelation 12 should not be con-

3 B.C. fell on a Wednesday.4 Jesus Christ was born CHAPTER SEVEN

Leviticus 23:23-25: Now it should be noted that trumpets were blown

II Kings 11:12-14: The association of the blowing of a trumpet with

11. According to the traditional reckoning of the Hebrew calendar,

I n summary, the significant celestial events herald-

recognize that the birthdate of Jesus was in the early

T o comprehend the significance of the birth of

Psalms 132:11: Micah 5:2:

A s the Messiah, Jesus Christ had to fulfill certain

Matthew 1:18: for spirit cannot cohabit with flesh. Rather, by

Matthew 1:16: This truth is substantiated even further in Mat-