An in depth look at how the early Jewish-Christians would have viewed the Mysteries of the Rosary, along with an unveiling of the prophecies and signs in the Scriptures pointing to the coming of Christ.
Una mirada en profundidad a cómo los primeros judíos cristianos habrían visto los Misterios del Rosario, junto con una revelación de las profecías y señales en las Escrituras que apuntan a la venida de Cristo.
La fecha del nacimiento de Jesús: El cumplimiento de los Tabernáculos. Lucas nos dice que Juan el Bautista comenzó su ministerio en el año 15 de Tiberio...
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La fecha del nacimiento de Jesús: El cumplimiento de los Tabernáculos
Lucas nos dice que Juan el Bautista comenzó su ministerio en el año 15 de Tiberio César.
(Lc 3:1), que reinó desde el 17 de septiembre del año 14 d.C.
1
Tiberio César no se convirtió en emperador hasta el 17 de septiembre, a pesar de que Augusto murió el 19 de agosto del año 14 d. C. Véase: Tiberio, emperador romano.t http://Britannica.com
hasta el 37 d. C. Eso significa que su decimoquinto año comenzó el 17 de septiembre del 28 d. C. y terminó en su decimoquinto aniversario, que habría sido el 17 de septiembre del 29 d. C.
Juan era hijo de un sacerdote. También lo llamaban «Rabí».
(Jn 3:26),
Juan se habría formado como rabino. Un sacerdote, como un rabino, comenzó su ministerio a los 30 años. También sabemos que Jesús tenía 30 años cuando fue bautizado por Juan y comenzó su ministerio
(Lc 3:23),
Aproximadamente 6 meses después de que Juan comenzara su ministerio. Por lo tanto, si Juan tenía 30 años para el 17 de septiembre del año 29 d. C., nació en el año 2 a. C. o a finales del 3 a. C. No existía el año 0. Por lo tanto, si nació en el año 2 a. C., tenía 1 año en el año 1 a. C.; 2 años en el año 1 d. C.; y 30 años en el 29 d. C. Por lo tanto, lo más probable es que Juan haya sido concebido en el año 3 a. C.
Sabemos por las Escrituras que Zacarías estaba sirviendo en el templo durante el curso “normal” de servicio de su división cuando el ángel se le apareció.
(Lc 1:1),
El curso normal de servicio significa que no estaba sirviendo durante una de las convocaciones en las que un hombre de cualquier división podía servir para las ofrendas específicas de la Fiesta. Sabemos que él era de la división de Abías
(Lc 1:5),
que es la octava división. Había 24 divisiones
(1Chr 24:7-18),
y cada uno servía una semana dos veces al año. 24 divisiones dos veces al año equivalen a 48 semanas. Hay 51 semanas (50 semanas y 4 días) en un año según el calendario judío. En un año bisiesto hay 4 semanas y 2 días adicionales. Es tentador pensar que las semanas adicionales eran semanas comunes o que la rotación continuaba durante el año bisiesto, pero se detenía durante las convocaciones: semanas festivas de Pascua, Pentecostés y Tabernáculos, cuando todos los hombres debían estar en Jerusalén.
2
Existe cierta controversia sobre si las semanas del año bisiesto eran semanas comunes. Esto no puede ser así, ya que viajar de Nazaret a Jerusalén tomaba seis días, por lo que los sacerdotes que vivían fuera de Jerusalén estarían en camino cuando el sacerdote designado examinara la cebada para ver si era un año bisiesto. Esto implicaría que el sacerdote viajero tenía que regresar a casa o quedarse en Jerusalén durante un mes, lo cual no es lógico.
Indica que durante las festividades, todos los Kohanim, sacerdotes, podían servir en el servicio específico de la festividad. Eran seleccionados por sorteo para ese servicio. Todos compartían del Lechem Hapanim, el pan de la proposición, y los dos panes de Shavuot, el pan leudado ofrecido en Pentecostés. Otros sacrificios eran ofrecidos por el mishmar, la división de sacerdotes de esa semana.
5
La Guemará Suka 55b-56a parece implicar que los sacerdotes asignados a esa semana continuaron sirviendo y completaron su rotación normal a pesar de los sacerdotes adicionales. Esto no importa, ya que hubo 216 semanas comunes entre Av del 70 d. C. y Tamuz del 3 a. C. Eso son exactamente 9 rotaciones: ¡qué coincidencia!
Así, las semanas que servía cada división cambiaban de un año a otro y la rotación nunca se detenía. Esto significa que una división podía, con el tiempo, servir en cualquiera de las semanas. No hay referencia en las Escrituras sobre qué división de sacerdotes servía en una fecha en particular. Sin embargo, hay una referencia en el Talmud que indica que Joiarib servía el 9 de Av del año 70 d. C. (sábado 4 de agosto del año 70 d. C.), y una referencia correspondiente en Josefo que indica que la división de Joiarib servía el 9 de Av del año 70 d. C. cuando el templo fue destruido.
6
Talmud Mishnah (b. Ta?an 29a). Av 9 fell on Saturday, August 4th
in 70 AD
Trabajando hacia atrás en el calendario del templo desde el 9 de Av del año 70 d. C. (a lo largo de 3800 semanas), podemos encontrar cuándo servían los cursos.
8
Juan fue concebido el 10 de Shevat de 3758 (26 de enero del año 3 a. C.), lo que implicaría que Jesús nació el 15 de Nisán de 3759.
9
Belén era una ciudad de unos 400 habitantes. En aquella época, era el centro de la cría de ovejas para los sacerdotes del templo. Contaba con un caravasar, una posada con un patio amurallado. El patio se usaba para proteger a los animales de carga y las propiedades de sus dueños de los animales salvajes y los ladrones. Los pobres dormían en el suelo dentro del patio con los animales de carga, mientras que los ricos dormían en la posada. Para que la posada estuviera llena, significaba que tenía que haber una gran celebración en Jerusalén, que estaba a 8 kilómetros de distancia. Quienes viajaban a Jerusalén se habrían alojado allí si hubieran esperado que las posadas de Jerusalén estuvieran llenas. No había nada más que ovejas para atraer a la gente a quedarse en Belén, pero Jerusalén estaba a solo una hora de distancia.
Eso podría explicar por qué el caravasar estaba lleno (no había espacio en la posada).
Juan fue concebido el 1 de Av. de 3758 (13 de julio del año 3 a. C.), lo que implica que Jesús nació el 15 de Tishrei de 3760 (13 de septiembre del año 2 a. C.). Esto explica por qué el caravasar estaba lleno; por qué Jesús nació en un establo y fue acostado en un pesebre; por qué se envió a los pastores al pesebre; y cómo se cumplió la Fiesta de los Tabernáculos, e incluso cumple la Fiesta de Janucá. También explica cómo María, una niña de catorce años, llegó de Nazaret a Ein Kerem, a 148 kilómetros de distancia.
Sabemos que María concibió de inmediato, ya que, cuando María llegó a Ein Kerem siete días después, Isabel supo que estaba embarazada. Podríamos entonces asumir que Isabel también concibió de inmediato, especialmente porque Zacarías recibió un gran incentivo para creer lo que el ángel le dijo. Como Zacarías no creyó inicialmente, para demostrar su punto, el ángel lo dejó mudo.
(Lk 1:20)
Scripture tells us that Zechariah served the rest
of his week before returning home (Lk 1:23). If Elizabeth
conceived on Av 1, 3758, the night Zechariah returned home; then Av, Elul,
Tishrei, Cheshvan, and Kislev were the 1st thru 5th
months of her pregnancy. Tevet is Elizabeth’s 6th month. If the
Archangel Gabriel appeared to Mary on Tevet 2 then 278 days later (during the
40th week[10]), Mary gave birth on the 15th of Tishrei:
The Feast of Tabernacles, The Feast of God with Us, The Feast of Emanuel. That
means the Incarnation occurred on the 8th day of Chanukah.
The
number 8 stands for new beginnings and dedication to God:
·Sukkoth lasts 8 days,
·Boys are circumcised on the 8th
day,
·Temple dedication took 8 days.
The 8th day of the
celebration of the re-dedication of the Temple, after the temple had been
polluted by Antiochus Epiphanies, marked a new beginning in the relationship
between the Israelites and Yahweh. That year, 3 BC, it was truly a new
beginning in man’s relationship with God: God became man!
The
Feast of Tabernacles and the 8th day of Chanukah are the two celebrations
of light in the Jewish religion. On the eighth day of Chanukah all nine
candles on the menorah are lit (8 candles for the 8 days and the center candle which is used to light the daily candles). On that day Jesus, the light of the world, was
conceived. On the Feast of Tabernacles four giant menorahs were constructed in
the court of women in the temple and lit[11]. The light from the four giant menorahs could be
seen all over Jerusalem, making it light all night long, and the light from the
75’ menorahs could be seen in Bethlehem where Jesus, the light of the world,
was born[12].
The
Jewish tradition has been that Elijah would return on Passover, Nisan 15. The
angel told Zechariah that John would have the spirit of Elijah (Lk 1:17)
and Jesus himself confirmed that John the Baptist was Elijah (Mt 11:14),
so he would be born on Passover. [13]
All
that being said, we could have simply looked at scripture. Jesus fulfills all
the Feasts of the Lord, so He also fulfills the Feast of Tabernacles with his
birth on Tishrei 15. Tabernacles celebrates God’s physical presence with the
Israelites, in the pillar of cloud by day and the pillar of fire by night (The Light of the World)
during the Exodus and is also called the feast of Emanuel “God with us”.
Thus,
we have established from scripture the date of Jesus birth and validated it via
the story of the conception of John the Baptist. There should be no further requirement,
but our atheistic society demands extra biblical validation and Luke was kind
enough to provide it. The biggest obstacle to dating Christ birth is the
belief that because Herod’s son began his reign in 4 BC, Herod must have died
in 4 BC. Thus, Jesus must have been born before Herod died. However, Herod
was reduced from a “friend” to a “subject” by Cesar Augustus in 4 BC[14] for sending troops into Arabia. He did not die! He
then had to share his reign with his chosen heir, Antipater [15].
Antipater considered his two younger half-brothers who were of
“Royal”, Hasmodean, descent a potential threat. He connived to have them
executed for treason. Then Antipater plotted to kill Herod, so he would not
have to wait to have control of the kingdom. His plot was discovered and
exposed. Since Herod had been demoted, he had to get Varus, governor of Syria,
to hear the case. (That would be difficult to do while dead.) Varus found
Antipater guilty and left the punishment up to Herod. Herod ordered him
executed[16]. Herod then decided to split the kingdom between his three
remaining sons: Archelaus, Antipas, and Philip. Their reigns were antedated to
when Herod was demoted to show the continuity of reign. Coins confirm that
antedating was common. Herod died 3 years after Antipater was executed[17].
Josephus gives two indications of the length of the rule of Herod:
1) He says Herod had a reign of 37 years from the time he was proclaimed king
by the Romans and; 2) He says he reigned for 34 years after the death of
Antigonus, which happened shortly after Herod took Jerusalem.[18] Herod took Jerusalem late in 36 BC
(after the fast which occurs from the 3rd through the 9th
of Tishrei; the 17th through the 23rd of September in 36
BC): Josephus says Herod captured Jerusalem 27 years to the day that Pompey
committed his abominations, which happened in 63 BC. He also said it was on
the occasion of the 185th Olympiad which began in July of 36 BC.[19] Both clearly give 36 BC for Herod's capture
of Jerusalem. If we use the common accession method of
counting years of rule[20], a practice the Jews copied from the Babylonians, the date to
start his 34 years is on the 1st of Tishrei in 35 BC or on the 1st
of Nisan in 35 BC (the beginning of the Temple year following the capture of
Jerusalem). So, Herod's 34th year of rule would start with the 1st
of Tishrei in 2 BC and end with the 1st of Tishrei in 1 BC or would
start with the 1st of Nisan in 2 BC and end with first of Nisan in 1 BC. Now
34 years after 35 BC would give 1 BC for the death and end of the reign of
Herod. Because Josephus points out the fast that occurs from the 2nd
to the 10th of Tishrei, it is likely he was using the Judean
tradition of accession dating beginning the years with the Secular Calendar
rather than the Northern kingdom tradition of non-accession dating beginning
with the Religious calendar.
Josephus also tells us that Herod burned Matthias and his companions for raising a
sedition. And that very night there was an eclipse
of the moon.”[21] Herod died soon after the total eclipse of the moon as indicated
by Josephus. The eclipse occurred on Jan. 10, 1 BC. [22]
Luke also ties the birth of Jesus to a census taken while
Quirinius was governor of Syria (Lk
2:2). This has caused problems because Quirinius reigned from 6 to 9
AD. But considering that: “there
was found near Tibur (Tivoli) in AD.1764 a fragment of marble known as the
Lapis Tiburtinus, with part of an inscription, which is now preserved in the
Lateran Museum of Christian Antiquities, as one of the important monuments
bearing on the history of Christianity:
Lapis Tiburtinus
The inscription records the career and honors of a Roman
official who lived in the reign of Augustus, and who survived that emperor. He
conquered a nation; he was rewarded with two Supplicationes and the Ornamenta
Triumphalia, i.e., the gorgeous dress of a triumphing general, with ivory
scepter and chariot, etc.; he governed Asia as proconsul; and he twice governed
Syria as legatus of the divine Augustus.
Though the name has perished, yet these
indications are sufficient to show with practical certainty (as all the highest
authorities are agreed -- Mommsen, Borghesi, de Rossi, Henzen, Dessau, and
others), that the officer who achieved this splendid career was Publius
Sulpicius Quirinius. His government of Syria in 6-9 AD, was therefore his
second tenure of that office. He had administered Syria at some previous time.
Is not this earlier administration the occasion to which Luke refers?[23]
“Here again, however, we are confronted
with a serious difficulty. The supreme authority on the subject, Mommsen,
considers that the most probable date for Quirinius's first government of Syria
is about BC.3-1.”[24]
That serious difficulty evaporates when we realize that Jesus
was born in 2 BC not sometime before 4 BC as was assumed by Mommsen and others.
We have established now that Quirinius
was the Governor of Syria at the time of Jesus’ birth. We still want to validate the rest of
Luke’s statement, that there was a requirement to go to the ancestral home for
taxation. The Romans levied both a Land Tax and a Poll tax. The Land Tax was
levied every 14 years and only affected the wealthy who owned property. The
Poll Tax was also levied every 14 years. It affected both men (age 14 to 60) and
women (age 12 to 60). The Poll Tax required everyone to return to their home
city and register. The Poll Taxation occurred half way between the Land
taxations. There was a Land tax riot mentioned by Josephus which occurred in 6
AD. Thus, the prior Land Tax would have occurred in 9BC and the Poll tax would
have occurred in 2 BC and would have been executed by Quirinius during his first reign as
governor of Syria from 3 to 1 BC.[25]
Jewish Temple Priest Rotation- Courses of Priest from 70 AD to 4 BC
This spreadsheet is very large so it will take a few moments to completely load onto screen. To scroll down use the scroll wheel on your mouse, or the scroll bar on the right side of the spreadsheet. There are two sheets. Sheet1 shows the serving Division of Priest beginning in the week ending 8/11/70 AD and goes back in time to the week ending 1/5/3 BC while Sheet2 begins with week ending 1/5/3 BC and goes forward in time to week ending 8/11/70 AD. Also, those interested can view the full document in Excel format here.
Dates of the Birth and Death of Jesus
As related in depth in the Joyful Mysteries section of this website, having extensively studied this calendar along with the Jewish Feasts and religious customs, Greg Biltz has concluded that Jesus was born on September 13th, 2BC (the Feast of Tabernacles), and that Jesus died on the Feast of Passover, April 3rd, 33AD.
Concerning the date of the Birth of Jesus he writes:
"If Jesus fulfills the Feast of God with us: Emanuel; that has to be the date [September 13, 2BC] as that is the date of the feast of Tabernacles in 2 BC. It also is validated by the story in Luke of Zechariah of the division of Abjiah getting his vision. We have always known that December 25 is nothing more than the feast of the Roman sun god. Most Messianic Jews hold that Jesus was born on the feast of Tabernacles. There is something about the date of Jesus’ birth that the devil just doesn’t want it known. There has been centuries of obfuscation. Herod died in 4 BC, Quirinius didn’t serve as governor of Syria until 6 AD, and there was no reason to register. I have shown with sources referenced the answers to those objections. I made nothing up. The Feast of Tabernacles explains:
Why there was no room in the inn(the caravansary courtyard): it was full of wealthy men’s tents (sukkot).
Why Jesus was born in a stable: it qualified as a sukkah and provided more privacy than a poor man's sukkah.
Why none of Joseph’s relatives opened their home to Mary who was about to give birth: she wouldn’t have stayed anywhere but in a sukkah.
How Mary, a fourteen-year-old girl got from Nazareth to Ein Kerem.
It fulfills both Jewish celebrations of light:
The incarnation on the last day of Chanukah , the little celebration of light, when every family had lit all eight candles on the Menorah (a half a million families with 8 candles on each Menorah produces 8 million candle power.)
The great celebration of light at the feast of Tabernacles,for which 4 giant (75’) Menorahs were erected in the Court of Women. Those Menorahs provide enough light to make it as daylight during the 8 day festival in the Jerusalem area and was visible in Bethlehem.
The year also has to be 2 BC because that is the year of the taxation that required all to register. That only happened every 14 years!"
In addition he adds: "One of the things about the story of the Nativity that struck me the most was that Jesus was born in a stable used to protect paschal lambs from the weather, He was inspected by Levitical shepherds and found without blemish thus qualified for sacrifice on Passover: the Lamb of God. That would not have happened if He had not been born on the Feast of Tabernacles. He would have been born in a family home, remember Joseph was from Bethlehem. He certainly had friends and family there."
Through his studies he also believes that John the Baptist was born on Passover, March 20, 2BC, noting how the Jews always leave a place for Elijah at the table, as in Jewish custom and tradition he is believed to return on a Passover.
Some conclusions concerning the dates of the birth and death of Jesus that can be drawn from studying this calendar
By Greg Biltz
It is one thing to derive the approximate year of Jesus birth and to believe that Jesus fulfilled the feast of Tabernacles with his birth. It is another to show that is in accord with Luke’s description of the events surrounding the conception of John the Baptist. There is no reference in scripture as to which division of Priests was serving on any particular date. Once I found a reference in the Talmud: Mishnah (b. Ta?an 29a) that Jehoiarib was serving on the 9th of Av in 70 AD, Saturday, August 4th 70 AD and a correlative reference in Josephus Wars 6.4.5, I realized that the project was doable. All I had to do was to figure out the Hebrew calendar and walk it back in time. My brother, Mark, pointed me to a PC based Hebrew calendar program that he was using. It went back to the Gregorian year 1.
All the historians seem to begin with establishing the date of Jesus’s death. Using a Hebrew calendar it was easy. There were only three occasions during Pilate’s reign, on which Passover was on a Saturday. The first year in AD 26, the year AD 33, and on the last year of his reign 36 AD. It could not have been his first or his last therefore there was only one possibility. It was apparent none of the historians bothered to look at the Hebrew calendar.
Image from Kaluch3 Hebrew Calendar for PC or for those who would prefer a standard calendar here is the same from https://www.timeanddate.com/calendar/monthly.html?year=33&month=4&country=34
As can be seen from the Calendar above, for April of 33 AD, that Passover, Nisan 15 appears on April 4th which begins at sunset on April 3rd.
Further we can see from both the NOAA's solar calendar and the sunrise/set app shown below that sunrise was at 5:25 am and sunset was at 5:59pm. The moonrise for April 3 comes from https://www.cambridgeincolour.com 's sunsrise and moonrise calculators.
NOAA Sunrise Sunset Calculator
At that time there was no notion of time zones. It was mid day when the sun was directly overhead so that any notion of time will be scewed by how far the individual location is from the center of the time zone. Jerusalem is on the right side of the time zone denoted UTC+2. It is therefore possible that these times may be off as much as 20 minutes (earlier in the day: sunrise may have been as early as 5:05am local time) but all times will be off by the same amount. To see the detail for moon rise or sunrise click on the image and it will show full size in your browser.
Using the sunrise and sunset times we can divide daylight into 12 hours as ocurrs with the sundial to determine when each of the hours started. We know from scripture that that Jesus died at the 9th hour. We now know that He died at about 2pm. I want to point out for those who may think the ancients were unsophisticated in calculating the calendar. The full moon is shown as on April 3rd, not on April 4 which for the Israelites is Nisan 15: the day of the full moon. However if you look carefully the moon rises as a full moon at 6:44 pm and sunset was at 5:58 pm which is the start of Nisan 15! Exactly right!
Finally, the moon rose over Jerusalem as a partial blood moon: in a partial eclipse on April 3rd of the year 33 A.D. This was referenced by Peter's speech referring to the day of Jesus' crucifixion on Pentecost (Acts 2:20) as a fulfillment of Joel's prophecy (Joel 2:10). We can validate that via NASA's eclipse web site:
Now back to the establishment of the date of Jesus birth. The walk back in time from the 9th of Av, August 4th in 70 AD to the year one was easy because I had a Hebrew Calendar app which showed both the Gregorian date and the Hebrew dates for each week. Then it got difficult because I had to establish the calendar myself to go back to 4 BC. That meant I had to figure out when the leap years were. Fortunately I found the pattern for leap years at:
https://www.timeanddate.com/date/jewish-leap-year.html. There is a 19-year cycle for leap years: 1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19 where each bolded year is a leap year. A cycle began in the year 3 AD so 2 AD (year 19), 1 BC (year 17), and 4 BC (year 14) are leap years.
Once the spread sheet contained the parallel calendars all that was necessary was to lay in the rotation of priests. Luke specified that Zachariah was not serving on a common week. There are three common weeks per year: Passover, Pentecost, and Tabernacles. There are 51 weeks per year and with 24 divisions that served twice a year that is 24 divisions * 2 cycles/year + 3 common weeks = 51. made sense, right? But what happened during leap years? Since the determination of a leap year was made based on the barley harvest on the last day of the month of Adar there would be no time to communicate to priests who lived more than a few hours walk from Jerusalem to prevent them from coming to serve when it was not necessary, so the rotation had to just continue. Thus, I ran the rotations based on that assumption and established the date of Jesus birth based on Zachariah serving from Tammuz 23 to 29, 3758,
[26]July 7 to July 13, 3 BC.
A year or so later another Hebrew Calendar app came out that went back beyond the year 1. So, with great trepidation I checked my calculations and was off only one day (I had missed one of the adjustments made to the calendar to prevent Sabbaths from occurring back to back. That just meant gestation was a day longer. Jesus could still have been born on the Feast of Tabernacles.
In July of 2017, while reviewing what I had discovered, I realized I had made an assumption about the rotation of the priests because I realized that the common feasts did not all fall on the Sabbath, when the rotation of priests changed. So what did they do: change the rotation to split the week? When in doubt ask a rabbi! Rabbi Mordechai Cohen pointed me to Gemara Suka 55b-56a and Rambam Hilchos Klei Hamkidash 4:4-6 in the Talmud. He also indicated that the rotation changed at dawn on the Sabbath. Now was panic time: the rotation didn’t ever pause. There were Feast specific offerings that anyone from any division could serve and the service of those offerings were the ones determined by lot. I had finished the Joyful Mysteries and it all made so much sense, all the questions were answered and now it was all based on an invalid assumption. But this is a God thing. God's way is the truth, and if I sought the truth I must be willing to accept it when I find it. I ran the new rotation only to discover that there are 216 common weeks between Tammuz in 3 BC. and Av in 70 AD. 216 is exactly 9 cycles of priests. The date did not change.
Validation of the Jewish Calendar
Some scholars may complain that I used a derived calendar, whereas the Jews only started using a derived calendar after the destruction of the temple in 70 AD and therefore, all my dates are suspect at best because all the dates are on or before 70 AD. However the derived calendar was derived based on 2000 years of practice. And was self correcting every spring. So to validate the calendar I will demonstrate its validity using NASA’s solar and lunar eclipse records. All dates are going to be plus or minus 1 day because the date changes at sunset not midnight and because the Jews tweaked the calendar to prevent back to back Sabbaths. Because the Hebrew calendar is a lunar based calendar a total solar eclipse can only occur on the 1st of the month and a total lunar eclipse can only occur on the 15th of a month.
We have shown that the temple destruction began on the 9th of Av, of 70 AD and the Talmud establishes that on the 10 of Av the priests were reciting the prayers for the afternoon of the first day of the week when the soldiers came into the Holy of Holies. On our derived calendar the 9th of Av is also a Saturday, August 4th and the 10th is thus also a Sunday the first day of the week: Sunday August 5th: exactly right.
Once again the validity of the date of the crucifixion is easy because the moon rose over Jerusalem as a partial blood moon: in a partial eclipse on April 3rd of the year 33 AD.
[27]
(As referenced by Peter's speech referring to the day of Jesus' crucifixion on Pentecost (Acts 2:20) as a fulfillment of Joel's prophecy.(Joel 2:10) As shown in this Web publication the crucifixion happened on April 3rd, 33AD, the 14th of Nissan the eve of Passover.
To validate the calendar for the date of Jesus’ birth we have:
On February 15, 3 BC a total solar eclipse #4757 which occurred on the last day of Adar, 30 Adar
On January 10, 1BC a total lunar eclipse #4821 which occurred on the 15th of Shevat
On July 5, 1 BC a total lunar eclipse #4822 which occurred on the 14th of Tammuz
Since Jesus was born on Tishrei 15, of 2 BC, which is after the solar eclipse of February 15, 3 BC at which time the derived calendar was exactly right and before the total lunar eclipse of January 10th, 1 BC at which time the derived calendar was exactly right; we have established the date of his birth.
-Greg Biltz
___________________________________
Many more details concerning the birth and death of Jesus are related on this website in the Joyful Mysteries section, and also the Sorrowful Mysteries sections in particular.
FOOTNOTES:
[1]Tiberius Caesar did not become emperor until
September 17th even though Augustus died on August 19, 14 AD. See:
Tiberius roman emperor at http://Britannica.com
[2] There is some controversy over whether the weeks of
the leap year were common weeks. That cannot be the case as to travel just
from Nazareth to Jerusalem took 6 days so priests living away from Jerusalem
would be en route when the designated priest examined the barley to see if it
was a leap year. That would then imply that either the traveling priest had to
return home or stay in Jerusalem for a month which is not logical.
[5]La Guemará Suka 55b-56a parece implicar que los sacerdotes asignados a esa semana continuaron sirviendo y completaron su rotación normal a pesar de los sacerdotes adicionales. Esto no importa, ya que hubo 216 semanas comunes entre Av del 70 d. C. y Tamuz del 3 a. C. Eso son exactamente 9 rotaciones: ¡qué coincidencia!
[6] Talmud Mishnah (b. Ta?an 29a). Av 9 fell on Saturday, August 4th
in 70 AD
[9] Bethlehem was a town of about 400 people. It was, at
that time, the center for sheep production for the priests in the temple. It
had a caravansary which is an inn with a walled in courtyard. The courtyard
was used to protect pack animals and their owner’s property from wild animals
and thieves. Poor people slept on the ground inside the courtyard with the
pack animals while the wealthy slept in the inn. For the inn to be full means
there had to be a very large celebration going on inJerusalem which was 5 miles away. Travelers to
Jerusalem would have stayed there if they expected the inns in Jerusalem to be
full. There was nothing but sheep to attract people to stay in Bethlehem, but
Jerusalem was only an hour away.
[12]Which celebration of light was greater: The 8
candles on every menorah in 2 million homes throughout the world or 4 75ft, (23m)
menorahs each fueled by a barrel of oil with wicks made of rolled up priestly
garments? Jesus’ birth required the public manifestation while the incarnation
was the more significant event (my opinion).
[21]Antiquities of the Jews, Josephus Flavius Book 17 Chapter 6 verse 4
[22]http://eclipse.gsfc.nasa.gov/LEcat5/LE-0099-0000.html : 04821 0000 Jan 10 02:04:40 (note: NASA uses a year 0 in the eclipse list but since there was no year 0 that year is actually 1 BC.) (note: NASA uses a year 0 in the eclipse list but since there was no year 0 that year is actually 1 BC.) href="http://eclipse.gsfc.nasa.gov/5MCLEmap/-0099-0000/LE0000-01-10T.gif"
[23]Arthur Eedle, Seven Steps to Bethlehem page 81
and http://www.torahtimes.org/writings/roman-governors-of-syria/article.html
[26]Zachariah would have finished his service after the last sacrifices were offered Friday evening, after sunset. He could not travel more than 2000 cubits, less than a half a mile, since it was now the Sabbath. He would have had to wait until sunset on Saturday to walk the six miles home.
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