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Art Print of Joseph and Mary Going to Bethlahem Lds

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Star, according to the Gospel of Matthew, revealing the birth of Christ

Adoration of the Magi by Florentine painter Giotto di Bondone (1267–1337). The Star of Bethlehem is shown as a comet above the kid. Giotto witnessed an appearance of Halley's Comet in 1301.

The Star of Bethlehem, or Christmas Star,[1] appears in the nativity story of the Gospel of Matthew chapter 2 where "wise men from the East" (Magi) are inspired by the star to travel to Jerusalem. In that location, they meet King Herod of Judea, and ask him:

Where is He who has been born King of the Jews? For we take seen His star in the E and take come up to worship Him.[two]

Herod calls together his scribes and priests who, quoting a poesy from the Book of Micah, interpret it every bit a prophecy that the Jewish Messiah would be born in Bethlehem to the s of Jerusalem. Secretly intending to find and kill the Messiah in lodge to preserve his ain kingship, Herod invites the wise men to render to him on their style abode.

The star leads them to Jesus' Bethlehem birthplace, where they worship him and requite him gifts. The wise men are then given a divine warning non to return to Herod, then they return home past a unlike route.[iii]

Many Christians believe the star was a miraculous sign. Some theologians claimed that the star fulfilled a prophecy, known as the Star Prophecy.[iv] Astronomers have fabricated several attempts to link the star to unusual celestial events, such every bit a conjunction of Jupiter and Saturn or Jupiter and Venus,[v] a comet, or a supernova.[6]

Some modern scholars practice not consider the story to be describing a historical event only a pious fiction created past the writer of the Gospel of Matthew.[7]

The field of study is a favorite at planetarium shows during the Christmas flavour.[8] However, nigh ancient sources and Church building tradition generally betoken that the wise men visited Bethlehem sometime after Jesus' nascence.[9] The visit is traditionally celebrated on Epiphany (January 6) in western Christianity.[10]

Matthew'south business relationship describes Jesus with the broader Greek word παιδίον (paidion), which can hateful either "infant" or "kid" rather than the more than specific word for baby, βρέφος (bréphos). This possibly implies that some time has passed since the birth. However, the discussion παιδίον (paidíon) is also used in Luke's Gospel specifically concerning Jesus' birth and his afterwards presentation at the temple.[11] Herod I has all male Hebrew babies in the surface area upwards to age 2 killed in the Massacre of the Innocents.

Matthew'south narrative [edit]

The Gospel of Matthew tells how the Magi (often translated equally "wise men", simply more than accurately astrologers)[12] make it at the court of Herod in Jerusalem and tell the king of a star which signifies the birth of the King of the Jews:

Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, 2 "Where is he who has been born rex of the Jews? For we accept seen his star in the East, and have come to worship him." 3 When Herod the king heard this, he was troubled, and all Jerusalem with him; 4 and assembling all the principal priests and scribes of the people, he inquired of them where the Christ was to exist born. 5 They told him, "In Bethlehem of Judea; for so information technology is written by the prophet:

6 'And you, O Bethlehem, in the land of Judah, are by no means least amid the rulers of Judah; for from y'all shall come up a ruler who will govern my people Israel.'"

7 Then Herod summoned the wise men secretly and ascertained from them what time the star appeared; viii and he sent them to Bethlehem, saying, "Become and search diligently for the kid, and when you have found him bring me word, that I too may come up and worship him." 9 When they had heard the king they went their fashion; and lo, the star which they had seen in the East went before them, till it came to residue over the place where the kid was. x When they saw the star, they rejoiced exceedingly with great joy; 11 and going into the house they saw the child with Mary his female parent, and they savage down and worshiped him. Then, opening their treasures, they offered him gifts, golden and frankincense and myrrh.[13]

Herod is "troubled", not because of the appearance of the star, but because the Magi have told him that a "king of the Jews" had been born,[14] which he understands to refer to the Messiah, a leader of the Jewish people whose coming was believed to be foretold in scripture. So he asks his advisors where the Messiah would be born.[xv] They answer Bethlehem, birthplace of King David, and quote the prophet Micah.[nb i] The king passes this data along to the Magi.[16]

In a dream, they are warned non to return to Jerusalem, so they go out for their own country by another road.[17] When Herod realizes he has been tricked, he orders the execution of all male children in Bethlehem "2 years old and younger," based on the age the child could be in regard to the information the magi had given him concerning the time the star offset appeared.[nb 2]

Joseph, warned in a dream, takes his family to Egypt for their safety.[xviii] The gospel links the escape to a verse from scripture, which it interprets every bit a prophecy: "Out of Arab republic of egypt I called my son."[19] This was a reference to the deviation of the Hebrews from Egypt under Moses, and so the quote suggests that Matthew saw the life of Jesus as recapitulating the story of the Jewish people, with Judea representing Egypt and Herod standing in for pharaoh.[xx]

Afterwards Herod dies, Joseph and his family return from Egypt,[21] and settle in Nazareth in Galilee.[22] This is besides said to be a fulfillment of a prophecy ("He will be called a Nazorean," (NRSV) which could exist attributed to Judges 13:5 regarding the nascence of Samson and the Nazirite vow. The give-and-take Nazareth is related to the give-and-take netzer which means "sprout",[23] and which some Bible commentators think refers to Isaiah eleven:1, "There shall come along a Rod from the stalk of Jesse, And a Branch shall grow out of his roots."[25] [nb 3]

Explanations [edit]

Pious fiction [edit]

Many scholars who run into the gospel birth stories equally subsequently apologetic accounts created to establish the messianic status of Jesus regard the Star of Bethlehem as a pious fiction.[26] [27] Aspects of Matthew's business relationship which have raised questions of the historical event include: Matthew is the only one of the 4 gospels which mentions either the Star of Bethlehem or the Magi. Some scholars suggest that Jesus was born in Nazareth and that the Bethlehem nativity narratives reverberate a desire by the Gospel writers to present his birth as the fulfillment of prophecy.[28]

The Matthew business relationship conflicts with that given in the Gospel of Luke, in which the family unit of Jesus already lives in Nazareth, travel to Bethlehem for the demography, and render dwelling house almost immediately.[29]

Adoration of the Magi, by Jean Fouquet (15th century). The Star of Bethlehem can be seen in the summit right. The soldiers and castle in the background may represent the Battle of Castillon (1453).

Matthew'due south description of the miracles and portents attention the nascence of Jesus can exist compared to stories concerning the nascence of Augustus (63 BC).[nb 4] Linking a birth to the first appearance of a star was consistent with a popular conventionalities that each person'south life was linked to a particular star.[xxx] Magi and astronomical events were linked in the public mind by the visit to Rome of a delegation of magi at the fourth dimension of a spectacular appearance of Halley's Comet in Ad 66[31] led by King Tiridates of Armenia, who came seeking confirmation of his championship from Emperor Nero. Ancient historian Dio Cassius wrote that, "The King did non return by the route he had followed in coming,"[31] a line similar to the text of Matthew's business relationship, simply written some time afterwards the completion of Matthew'due south gospel.[32]

Fulfillment of prophecy [edit]

The ancients believed that astronomical phenomena were connected to terrestrial events – As In a higher place, Then Below. Miracles were routinely associated with the birth of of import people, including the Hebrew patriarchs, as well equally Greek and Roman heroes.[33]

The Star of Bethlehem is traditionally linked to the Star Prophecy in the Book of Numbers:

I see him, but not now;
I behold him, but not virtually;
A Star shall come out of Jacob;
A Scepter shall rise out of State of israel,
And batter the forehead of Moab,
And destroy all the sons of tumult. [34]

Although possibly intended to refer to a time that was long past, since the kingdom of Moab had long ceased to exist past the time the Gospels were being written, this passage had become widely seen every bit a reference to the coming of a Messiah.[4] It was, for case, cited by Josephus, who believed it referred to Emperor Vespasian.[35] Origen, one of the most influential early Christian theologians, connected this prophecy with the Star of Bethlehem:

If, then, at the commencement of new dynasties, or on the occasion of other of import events, at that place arises a comet so called, or any similar celestial body, why should information technology be matter of wonder that at the nativity of Him who was to introduce a new doctrine to the homo race, and to make known His educational activity not only to Jews, only besides to Greeks, and to many of the brutal nations as well, a star should have arisen? Now I would say, that with respect to comets there is no prophecy in circulation to the effect that such and such a comet was to ascend in connection with a particular kingdom or a particular time; merely with respect to the appearance of a star at the nascency of Jesus there is a prophecy of Balaam recorded past Moses to this effect: At that place shall ascend a star out of Jacob, and a homo shall ascension upward out of State of israel. [36]

Origen suggested that the Magi may have decided to travel to Jerusalem when they "conjectured that the man whose appearance had been foretold forth with that of the star, had actually come into the globe".[37]

The Magi are sometimes chosen "kings" because of the conventionalities that they fulfill prophecies in Isaiah and Psalms apropos a journey to Jerusalem past gentile kings.[38] Isaiah mentions gifts of gold and incense.[39] In the Septuagint, the Greek translation of the Old Testament probably used past Matthew, these gifts are given as gold and frankincense,[40] similar to Matthew's "gold, frankincense, and myrrh."[41] The gift of myrrh symbolizes mortality, according to Origen.[37]

While Origen argued for a naturalistic explanation, John Chrysostom viewed the star every bit purely miraculous: "How and so, tell me, did the star signal out a spot so confined, just the space of a manger and shed, unless information technology left that pinnacle and came down, and stood over the very head of the young child? And at this the evangelist was hinting when he said, "Lo, the star went before them, till information technology came and stood over where the young Child was."[42]

Astronomical object [edit]

Although magi (Greek μαγοι) is usually translated as "wise men," in this context it probably means 'astronomer'/'astrologer'.[43] The involvement of astrologers in the story of the birth of Jesus was problematic for the early on Church, because they condemned star divination as demonic; a widely cited explanation was that of Tertullian, who suggested that astrology was allowed 'only until the time of the Gospel'.[44]

Planetary conjunction [edit]

In 1614, German astronomer Johannes Kepler determined that a series of 3 conjunctions of the planets Jupiter and Saturn occurred in the yr 7 BC.[8] He argued (incorrectly) that a planetary conjunction could create a nova, which he linked to the Star of Bethlehem.[8] Mod calculations show that in that location was a gap of nearly a degree (approximately twice a diameter of the moon) between the planets, and so these conjunctions were not visually impressive.[45] An ancient annual has been establish in Babylon which covers the events of this flow, but does not indicate that the conjunctions were of any special interest.[45] In the 20th century, Professor Karlis Kaufmanis, an astronomer, argued that this was an astronomical event where Jupiter and Saturn were in a triple conjunction in the constellation Pisces.[46] [47] Archaeologist and Assyriologist Simo Parpola has as well suggested this caption.[48]

In 6 BC, there were conjunctions/occultations (eclipses) of Jupiter by the Moon in Aries. "Jupiter was the regal 'star' that conferred kingships – a ability that was amplified when Jupiter was in close conjunctions with the Moon. The second occultation on April 17 coincided precisely when Jupiter was 'in the e', a condition mentioned twice in the biblical account about the Star of Bethlehem."[49]

In 3–two BC, there was a series of seven conjunctions, including three between Jupiter and Regulus and a strikingly close conjunction between Jupiter and Venus near Regulus on June 17, 2 BC. "The fusion of two planets would have been a rare and awe-inspiring issue", according to Roger Sinnott.[l] Another Venus–Jupiter conjunction occurred earlier in August, iii BC.[51] Even so, these events occurred after the more often than not accepted date of 4 BC for the death of Herod. Since the conjunction would have been seen in the west at dusk it could not have led the magi southward from Jerusalem to Bethlehem.[52]

Double occultation on Saturday (Sabbath) Apr 17, 6 BC [edit]

Astronomer Michael R. Molnar argues that the "star in the due east" refers to an astronomical effect with astrological significance in the context of ancient Greek astrology.[53] He suggests a link between the Star of Bethlehem and a double occultation of Jupiter by the moon on March xx and April 17 of 6 BC in Aries, particularly the second occultation on Apr 17.[54] [55] Occultations of planets by the moon are quite common, but Firmicus Maternus, an astrologer to Roman Emperor Constantine, wrote that an occultation of Jupiter in Aries was a sign of the birth of a divine rex.[54] [56] He argues that Aries rather than Pisces was the zodiac symbol for Judea, a fact that would affect previous interpretations of astrological cloth. Molnar's theory was debated by scientists, theologians, and historians during a colloquium on the Star of Bethlehem at holland' Academy of Groningen in Oct 2014. Harvard astronomer Owen Gingerich supports Molnar's explanation only noted technical questions.[57] "The gospel story is 1 in which Male monarch Herod was taken by surprise," said Gingerich. "So information technology wasn't that in that location was all of a sudden a brilliant new star sitting there that anybody could have seen [only] something more than subtle."[57] Astronomer David A. Weintraub says, "If Matthew'southward wise men actually undertook a journeying to search for a newborn king, the vivid star didn't guide them; it only told them when to set out."[53]

There is an explanation given that the events were quite close to the sun and would not have been visible to the naked eye.[58]

Regulus, Jupiter, and Venus [edit]

Attorney Frederick Larson examined the biblical business relationship in the Gospel of Matthew, chapter two[59] and found the following 9 qualities of Bethlehem's Star:[threescore] [61] It signified birth, information technology signified kingship, it was related to the Jewish nation, and it rose "in the E";[62] King Herod had not been aware of it;[63] it appeared at an verbal time;[64] it endured over time;[65] and, co-ordinate to Matthew,[66] information technology was in front of the Magi when they traveled due south from Jerusalem to Bethlehem, and then stopped over Bethlehem.[67]

Using the Starry Dark astronomy software, and an article[68] written by astronomer Craig Chester[69] based on the work of archeologist and historian Ernest 50. Martin,[lxx] [71] Larson thinks all nine characteristics of the Star of Bethlehem are found in events that took place in the skies of 3–2 BC.[61] [72] Highlights[73] include a triple conjunction of Jupiter, called the rex planet, with the stock-still star Regulus, called the king star, starting in September 3 BC.[74] [75] Larson believes that may be the time of Jesus' conception.[72]

By June of 2 BC, nine months subsequently, the man gestation period,[76] Jupiter had connected moving in its orbit around the sun and appeared in close conjunction with Venus[75] in June of ii BC.[77] In Hebrew Jupiter is called "Sedeq", meaning "righteousness", a term besides used for the Messiah, and suggested that considering the planet Venus represents beloved and fertility, and then Chester had suggested astrologers would take viewed the shut conjunction of Jupiter and Venus every bit indicating a coming new king of Israel, and Herod would accept taken them seriously.[lxx] Astronomer Dave Reneke independently found the June 2 BC planetary conjunction, and noted it would accept appeared as a "bright beacon of light".[78] According to Chester, the disks of Jupiter and Venus would have appeared to touch on[68] and there has not been as shut a Venus-Jupiter conjunction since then.[seventy]

Jupiter next connected to motility and and then stopped in its apparent retrograde motion on Dec 25 of 2 BC over the town of Bethlehem.[75] Since planets in their orbits have a "stationary point",[68] [70] a planet moves eastward through the stars merely, "As it approaches the opposite point in the sky from the sunday, it appears to slow, come to a full finish, and move backward (due west) through the heaven for some weeks. Again it slows, stops, and resumes its due east course," said Chester.[68] The date of December 25 that Jupiter appeared to cease while in retrograde took place in the season of Hanukkah,[68] and is the appointment later chosen to celebrate Christmas.[75] [79]

Heliacal ascent [edit]

The Magi told Herod that they saw the star "in the E,"[eighty] or according to some translations, "at its ascension",[81] which may imply the routine advent of a constellation, or an asterism. One theory interprets the phrase in Matthew ii:2, "in the e," every bit an astrological term apropos a "heliacal ascension." This translation was proposed by Edersheim[82] and Heinrich Voigt, among others.[83] The view was rejected by the philologist Franz Boll (1867–1924). Ii modern translators of aboriginal astrological texts insist that the text does not use the technical terms for either a heliacal or an acronycal ascension of a star. However, i concedes that Matthew may take used layman's terms for a rising.[84]

Comet [edit]

Other writers highly suggest that the star was a comet.[45] Halley's Comet was visible in 12 BC and another object, perchance a comet or nova, was seen by Chinese and Korean stargazers in nigh 5 BC.[45] [85] This object was observed for over seventy days, possibly with no movement recorded.[45] Ancient writers described comets as "hanging over" specific cities, but as the Star of Bethlehem was said to have "stood over" the "identify" where Jesus was (the boondocks of Bethlehem).[31] Notwithstanding, this is generally idea unlikely as in ancient times comets were generally seen as bad omens.[86] The comet explanation has been recently promoted by Colin Nicholl. His theory involves a hypothetical comet which could have appeared in vi BC.[87] [88] [89]

Supernova [edit]

A contempo (2005) hypothesis advanced by Frank Tipler is that the star of Bethlehem was a supernova or hypernova occurring in the nearby Andromeda Galaxy.[90] Although it is difficult to detect a supernova remnant in another milky way, or obtain an accurate engagement of when it occurred, supernova remnants have been detected in Andromeda.[91]

Another theory is the more likely supernova of February 23 4 BC, which is at present known as PSR 1913+xvi or the Hulse-Taylor Pulsar. Information technology is said to have appeared in the constellation of Aquila, near the intersection of the winter colure and the equator of date. The nova was "recorded in China, Korea, and Palestine" (probably pregnant the Biblical business relationship).[92]

A nova or comet was recorded in China in four BC. "In the reign of Ai-ti, in the third year of the Chien-p'ing period. In the third month, twenty-four hours chi-yu, at that place was a rising po at Hoku" (Han Shu, The History of the Former Han Dynasty). The date is equivalent to April 24, 4 BC. This identifies the engagement when it was commencement observed in China. Information technology was also recorded in Korea. "In the fifty-4th year of Hyokkose Wang, in the spring, second month, twenty-four hours chi-yu, a po-hsing appeared at Hoku" (Samguk Sagi, The Historical Record of the Three Kingdoms). The Korean is particularly decadent because Ho (1962) points out that " the chi-yu day did not fall in the 2d month that year merely on the get-go month" (February 23) and on the third month (April 24). The original must have read "day chi-yu, beginning calendar month" (Feb 23) or "day chi-yu, third calendar month" (April 24). The latter would coincide with the date in the Chinese records although professor Ho suggests the engagement was "probably February 23, 4 BC."....[93]

Relating the star historically to Jesus' birth [edit]

If the story of the Star of Bethlehem described an actual issue, it might identify the year Jesus was built-in. The Gospel of Matthew describes the birth of Jesus every bit taking identify when Herod was king.[94] According to Josephus, Herod died later a lunar eclipse[95] and earlier a Passover Feast.[96] [97] Some scholars suggested dates in v BC, because it allows seven months for the events Josephus documented betwixt the lunar eclipse and the Passover rather than the 29 days allowed past lunar eclipse in 4 BC.[98] [99] Others suggest it was an eclipse in 1 BC.[100] [101] [102] The narrative implies that Jesus was born quondam between the first appearance of the star and the appearance of the Magi at Herod's courtroom. That the king is said to have ordered the execution of boys two years of age and younger implies that the Star of Bethlehem appeared within the preceding two years. Some scholars date the birth of Jesus as 6–4 BC,[103] while others suggest Jesus' birth was in 3–2 BC.[100] [101]

The Gospel of Luke says the census from Caesar Augustus took place when Quirinius was governor of Syrian arab republic.[104] Tipler suggests this took place in Ad 6, ix years after the death of Herod, and that the family of Jesus left Bethlehem presently after the nativity.[90] Some scholars explain the credible disparity as an fault on the part of the author of the Gospel of Luke,[105] [106] last that he was more concerned with creating a symbolic narrative than a historical account,[107] and was either unaware of, or indifferent to, the chronological difficulty.[108]

Yet, there is some debate among Bible translators well-nigh the right reading of Luke 2:two ("Αὕτη ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς Συρίας Κυρηνίου"). Instead of translating the registration as taking place "when" Quirinius was governor of Syria, some versions translate it as "before"[110] [111] or utilize "before" every bit an alternative,[112] [113] [114] which Harold Hoehner, F.F. Bruce, Ben Witherington and others take suggested may be the correct translation.[115] While non in agreement, Emil Schürer besides acknowledged that such a translation can be justified grammatically.[116] According to Josephus, the revenue enhancement census conducted by the Roman senator Quirinius peculiarly irritated the Jews, and was ane of the causes of the Zealot motility of armed resistance to Rome.[117] From this perspective, Luke may have been trying to differentiate the demography at the time of Jesus' nativity from the tax census mentioned in Acts 5:37[118] that took place under Quirinius at a later time.[119] One ancient writer identified the census at Jesus' birth, not with taxes, merely with a universal pledge of allegiance to the emperor.[120]

Jack Finegan noted some early writers' reckoning of the regnal years of Augustus are the equivalent to iii/ii BC, or 2 BC or later for the nativity of Jesus, including Irenaeus (iii/ii BC), Clement of Alexandria (iii/2 BC), Tertullian (iii/ii BC), Julius Africanus (iii/2 BC), Hippolytus of Rome (three/2 BC), Hippolytus of Thebes (3/2 BC), Origen (3/two BC), Eusebius of Caesarea (three/2 BC), Epiphanius of Salamis (three/2 BC), Cassiodorus Senator (3 BC), Paulus Orosius (ii BC), Dionysus Exiguus (i BC), and Chronographer of the Year 354 (AD one).[121] Finegan places the death of Herod in i BC, and says if Jesus was built-in two years or less earlier Herod the Peachy died, the birth of Jesus would have been in 3 or ii BC.[122] Finegan also notes the Alogi reckoned Christ's birth with the equivalent of 4 BC or Ad nine.[123]

Religious interpretations [edit]

Eastern Orthodoxy [edit]

Russian icon of the Nativity. The Star of Bethlehem is depicted at the middle meridian as a dark semicircle, with a single ray coming down.

In the Eastern Orthodox Church, the Star of Bethlehem is interpreted as a miraculous event of symbolic and pedagogical significance, regardless of whether it coincides with a natural miracle; a sign sent by God to lead the Magi to the Christ Child.[ citation needed ] This is illustrated in the Troparion of the Nascence:

Your birth, O Christ our God,
dawned the light of knowledge upon the globe.
For by Your nascence those who adored stars
were taught by a star
to worship You, the Sun of Justice,
and to know You, Orient from on High.
O Lord, glory to You.[124]

In Orthodox Christian iconography, the Star of Bethlehem is often depicted not equally golden, only every bit a dark aureola, a semicircle at the top of the icon, indicating the Uncreated Lite of Divine grace, with a ray pointing to "the place where the young child lay" (Matt ii:ix). Sometimes the faint epitome of an angel is drawn inside the aureola.

Simon the Athonite founded the monastery of Simonopetra on Mount Athos after seeing a star he identified with the Star of Bethlehem.[125]

The Church of Jesus Christ of Latter-day Saints [edit]

LDS members believe that the Star of Bethlehem was an bodily astronomical result visible the world over.[126] In the 1830 Book of Mormon, which they believe contains writings of ancient prophets, Samuel the Lamanite prophesies that a new star volition appear as a sign that Jesus has been built-in, and Nephi later writes well-nigh the fulfillment of this prophecy.[127]

Jehovah's Witnesses [edit]

Members of Jehovah'southward Witnesses believe that the "star" was a vision or sign created past Satan, rather than a sign from God. This is because information technology led the pagan astrologers first to Jerusalem where King Herod consequently found out about the birth of the "king of the Jews", with the result that he attempted to have Jesus killed.[128]

Seventh-24-hour interval Adventist [edit]

In her 1898 book, The Desire of Ages, Ellen White states "That star was a distant company of shining angels, but of this the wise men were ignorant."[129]

Depiction in fine art [edit]

Paintings and other pictures of the Adoration of the Magi may include a depiction of the star in some course. In the fresco by Giotto di Bondone, information technology is depicted as a comet. In the tapestry of the subject designed past Edward Burne-Jones (and in the related watercolour), the star is held by an angel.

The colourful star lantern known as a paról is a cherished and ubiquitous symbol of Christmas for Filipinos, its blueprint and lite recalling the star. In its basic form, the paról has five points and two "tails" that evoke rays of light pointing the way to the Christ Child, and candles within the lanterns have been superseded past electrical illumination.

In the Church building of the Nativity in Bethlehem, a silverish star with 14 undulating rays marks the location traditionally claimed to be that of Jesus' birth.

In quilting, a common eight-pointed star design is known as the Star of Bethlehem.

See likewise [edit]

  • Caesar's Comet[130]
  • Star of David – The Jewish symbol of Male monarch David, which the Star of Bethlehem is often associated with having been a miraculous advent of.

Notes [edit]

  1. ^ Matthew 2:five–6. Matthew'due south version is a conflation of Micah 5:2 and ii Samuel v:2.
  2. ^ Matthew 2:16 This is presented as a fulfillment of a prophecy and echoes the killing of firstborn by pharaoh in Exodus xi:1–12:36.
  3. ^ Judges 13:v–7 is sometimes identified equally the source for Matthew 2:23 considering Septuagint ναζιραιον (Nazirite) resembles Matthew's Ναζωραῖος (Nazorean). Simply few scholars have the view that Jesus was a Nazirite.
  4. ^ Augustus' mother was said to have get pregnant by the god Apollo and there was a "public portent" indicating that a king of Rome would soon exist born. (Suetonius, C. Tranquillus, "The Divine Augustus", The Lives of the Twelve Caesars chapter 94, archived from the original on 2006-09-20 ).

References [edit]

  1. ^ A Christmas Star for SOHO, NASA, archived from the original on Dec 24, 2004, retrieved 2008-07-04 .
  2. ^ Matthew 2:1–2
  3. ^ Matthew 2:11–12
  4. ^ a b Freed, Edwin D. (2001), The Stories of Jesus' Nascency: A Critical Introduction, Continuum International, p. 93, ISBN0-567-08046-three
  5. ^ Telegraph (2008-12-09), "Jesus was born in June", The Daily Telegraph, London, retrieved 2011-12-fourteen .
  6. ^ "Star of Bethlehem." Cantankerous, F. L., ed. The Oxford dictionary of the Christian Church building. New York: Oxford Academy Press. 2005.
  7. ^ For example, Paul L. Maier, "Herod and the Infants of Bethlehem", in Chronos, Kairos, Christos II, Mercer Academy Press (1998), 171; Geza Vermes, The Nascency: History and Legend, London: Penguin, 2006, p. 22; E. P. Sanders, The Historical Figure of Jesus, 1993, p. 85; Aaron Michael Adair, "Scientific discipline, Scholarship and Bethlehem's Starry Night", Sky and Telescope, Dec. 2007, pp. 26–29 (reviewing astronomical theories).
  8. ^ a b c John, Mosley. "Common Errors in 'Star of Bethlehem' Planetarium Shows". Archived from the original on 2008-05-16. Retrieved 2008-06-05 . .
  9. ^ Andrews, Samuel James (2020). "When did the Magi visit?". Salem Spider web Network . Retrieved 3 February 2020.
  10. ^ Ratti, John, Offset Lord's day after the Epiphany, archived from the original on 2008-06-13, retrieved 2008-06-05 .
  11. ^ Luke affiliate two, verses 17 and 27. Retrieved on December 15, 2019.
  12. ^ Dark-brown 1988, p. xi.
  13. ^ Matthew 2:1–11 Revised Standard Version.
  14. ^ Thomas 1000. Long, Matthew (Westminster John Knox Press, 1997), p. 18.
  15. ^ Matthew 2:4.
  16. ^ Matthew 2:viii.
  17. ^ Matthew 2:12.
  18. ^ Matthew 2:13–fourteen
  19. ^ Matthew 2:15 The original is from Hosea 11:ane.
  20. ^ "An Exodus motif prevails in the entire affiliate." (Kennedy, Joel (2008), Recapitulation of Israel, Mohr Siebeck, p. 132, ISBN978-3-xvi-149825-i , retrieved 2009-07-04 ).
  21. ^ Matthew 2:x–21
  22. ^ Matthew 2:23
  23. ^ Concordances on the meaning of the give-and-take "netzer" on Bible Hub. Retrieved December 29, 2015.
  24. ^ Isaiah chapter 11, poetry 1 on Bible Hub with commentaries. Retrieved on December 29, 2015.
  25. ^ Brown, Raymond E. (1993), The Birth of the Messiah, Anchor Bible Reference Library, p. 188 .
  26. ^ Markus Bockmuehl, This Jesus (Continuum International, 2004), p. 28; Vermes, Géza (2006-11-02), The Nativity: History and Legend, Penguin Books Ltd, p. 22, ISBN0-14-102446-one ; Sanders, Ed Parish (1993), The Historical Effigy of Jesus, London: Allen Lane, p. 85, ISBN0-7139-9059-vii ; Believable Christianity: A lecture in the annual October serial on Radical Christian Organized religion at Carrs Lane URC Church building, Birmingham, October v, 2006.
  27. ^ Nikkos Kokkinos, "The Relative Chronology of the Nativity in Tertullian", in Ray Summers, Jerry Vardaman and others, eds., Chronos, Kairos, Christos 2, Mercer University Press (1998), pp. 125–26.
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Bibliography [edit]

  • Dark-brown, Raymond East. (1973). The Virginal Conception and Bodily Resurrection of Jesus. Paulist Printing. ISBN978-0809117680.
  • Brown, Raymond E. (1999). The Birth of the Messiah: A Commentary on the Infancy Narratives in the Gospels of Matthew and Luke. Yale University Printing. ISBN978-0300140088.
  • Dark-brown, Raymond E. (1988). An Adult Christ at Christmas: Essays on the Iii Biblical Christmas Stories. Liturgical Press. ISBN0-8028-3931-2.

External links [edit]

  • Example, Shirley Jackson (2006). Jesus: A New Biography, Gorgias Press LLC: New Ed. ISBN one-59333-475-3.
  • Coates, Richard (2008) 'A linguist's angle on the Star of Bethlehem', Astronomy and Geophysics, 49, pp. 27–49
  • Consolmagno South.J., Guy (2010) Looking for a star or Coming to Adore?
  • Gill, Victoria: Star of Bethlehem: the astronomical explanations and Reading the Stars past Helen Jacobus with link to, Jacobus, Helen, Ancient astrology: how sages read the heavens/ Did the heavens predict a male monarch?, BBC
  • Jenkins, R.M., "The Star of Bethlehem and the Comet of 66AD Archived 2018-10-05 at the Wayback Machine", Journal of the British Astronomy Association, June 2004, 114, pp. 336–43. This commodity argues that the Star of Bethlehem is a historical fiction influenced by the advent of Halley's Comet in Advertisement 66.
  • Larson, Frederick A. What Was the Star?
  • Nicholl, Colin R., The Great Christ Comet: Revealing the True Star of Bethlehem. Crossway, 2015. ISBN 978-one-4335-4213-eight
  • Star of Bethlehem Bibliography. Provides an all-encompassing bibliography with Web links to online sources.

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Source: https://en.wikipedia.org/wiki/Star_of_Bethlehem

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