The Star of Bethlehem: The Timing of the Life of Jesus

By T Tippett

The star of Bethlehem has been determined to be the sun. It was used by Magi astrologers to forecast for the King of Persia, but they could tell it was signifying the coming of a most divine birth Robert Tippett has determine the precise birth data for Jesus, which means astrology can predict his life (in hindsight) and establish the t

• Language: English
• Publisher: Katrina Pearls
• Release date: Dec 7, 2020
• ISBN: 9781952076077

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The Star of

Bethlehem

The Star of

Bethlehem

The Timing of the

Life of Jesus

Robert Tippett

Edited by

The Rev. Dr. Joycelyn Stabler-Tippett

Dedication

This book is dedicated to the memory of my loving wife, who passed away in late 2019. Joycelyn Tippett was a fellow Apostle; my partner in service to God. She was the editor of my books and everything I have written since we married in 2006. She is greatly missed by a world that needs more like her. I am comforted by her continued spiritual presence with me and the insight to this series of books I owe to that presence.

Copyright © 2020

All rights reserved. Produced in the United States of America. No part of this publication may be reproduced, or transmitted, in any form or by any means electronic, mechanical, photocopying, recording, or otherwise, without the prior written permission of the author.

ISBN 978-1-952076-06-0 Print

ISBN 978-1-952076-07-7 E-book

Published by Katrina Pearls, LLC

Table of Contents

The Preface ........................................................................................................ 8

The Christmas Stories ................................................................................... 10

The Luke story

Verses 1-7: Born in Bethlehem ....................................... 11

Verses 8-14: Shepherds watching flocks by night ............. 14

Verses 15-20 – The shepherds visit Jesus ........................... 18

The Matthew Christmas story

Verses 1-6: The Magi arrive in Jerusalem ........................... 19

Verses 7-8: Herod speaks privately to the Magi ................ 23

Verses 9-12: The Magi complete their mission ................. 24

The After Christmas Stories .......................................................................... 29

The Luke after Christmas story

Verses 21-38: The Bris & the Redemption of the Son ....32

Verses 39-40: The return home .......................................... 33

The Matthew after Christmas story

Verses 13-14: The anger of Herod .................................... 34

Verses 15-18: Prophecy fulfilled ......................................... 35

Verses 19-23: The family returns to Galilee ..................... 37

The Infancy Gospel of Thomas (Multiple Forms)

Chapters I-III: Latin Form ................................................. 40

Paragraphs 1-11 [Greek Second Form] ............................ 44

Paragraphs 12 & 14-19 [Greek First Form] .................... 54

Concluding Notes on the Infancy Gospel ...................... 62

The Missing Adult Years ............................................................................. 63

The Essenes ..................................................................................... 63

Jesus in India .................................................................................... 65

Jesus leaves India ............................................................................. 71

Jesus and those he loved ................................................................ 74

The Biblical Timing Stories ........................................................................ 80

The Final Passover Timing ......................................................................... 94

1 Nisan - 14 Nisan (3789)

Sunday, 1 Nisan, 3789 ................................................................ 95

Shabbat, 7 Nisan (technically 8 Nisan after 6:00 PM) ........... 98

Sunday, 8 Nisan (noon) .............................................................. 101

Monday, 9 Nisan (morning) ...................................................... 104

Monday, 9 Nisan (afternoon) .................................................... 104

Monday, 9 Nisan (evening) ........................................................ 106

Tuesday, 10 Nisan (morning) .................................................... 107

Tuesday, 10 Nisan (afternoon) .................................................. 108

Tuesday, 10 Nisan (evening) ...................................................... 111

Wednesday, 11 Nisan (morning) ............................................... 112

Wednesday, 11 Nisan (afternoon) ............................................. 120

Wednesday, 11 Nisan (evening) ................................................. 125

Thursday, 12 Nisan (morning) .................................................. 131

Friday, 13 Nisan ........................................................................... 133

Shabbat, 14 Nisan (technically 15 Nisan): 6:00 PM ............... 133

The Final Seder Timing ............................................................................... 137

15 Nisan - 16 Nisan (3789)

Sunday, 15 Nisan (morning) ...................................................... 137

Sunday, 15 Nisan (technically 16 Nisan): 6:00 PM ................. 144

Sunday, 15 Nisan (technically 16 Nisan): 6:15 PM ................. 145

Sunday, 15 Nisan (technically 16 Nisan): 6:30 PM ................. 146

Sunday, 15 Nisan (technically 16 Nisan): 6:45 PM ................. 146

Sunday, 15 Nisan (technically 16 Nisan): 7:45 PM ................. 149

Sunday, 15 Nisan (technically 16 Nisan): 8:15 PM ................. 151

Sunday, 15 Nisan (technically 16 Nisan): 9:00 PM ................. 153

Sunday, 15 Nisan (technically 16 Nisan): 9:45 PM ................. 155

Sunday, 15 Nisan (technically 16 Nisan): 10:00 PM ............... 157

Sunday, 15 Nisan (technically 16 Nisan): 10:15 PM ............... 159

Sunday, 15 Nisan (technically 16 Nisan): 10:30 PM ............... 159

Sunday, 15 Nisan (technically 16 Nisan): 10:45 PM ............... 160

Sunday, 15 Nisan (technically 16 Nisan): 11:00 PM ............... 162

Monday, 16 Nisan: Midnight ..................................................... 165

Monday, 16 Nisan: 12:30 AM .................................................... 167

Monday, 16 Nisan: 12:45 AM .................................................... 169

Monday, 16 Nisan: 1:00 AM ...................................................... 169

Monday, 16 Nisan: 1:15 AM ...................................................... 171

Monday, 16 Nisan: 1:30 AM ...................................................... 173

Monday, 16 Nisan: 1:35 AM ...................................................... 174

Monday, 16 Nisan: 1:40 AM ...................................................... 175

Monday, 16 Nisan: 1:45 AM ...................................................... 176

Monday, 16 Nisan: 1:55 AM ...................................................... 178

Monday, 16 Nisan: 2:00 AM ...................................................... 178

Monday, 16 Nisan: 2:10 AM ...................................................... 179

Monday, 16 Nisan: 2:15 AM ...................................................... 179

Monday, 16 Nisan: 2:30 AM ...................................................... 181

The Passover Trials Timing ....................................................................... 184

16 Nisan - 22 Nisan (3789)

Monday, 16 Nisan: 2:45 AM ...................................................... 184

Monday, 16 Nisan: 2:50 AM ...................................................... 185

Monday, 16 Nisan: 2:55 AM ...................................................... 185

Monday, 16 Nisan: 3:15 AM ...................................................... 186

Monday, 16 Nisan: 6:30 AM ...................................................... 187

Monday, 16 Nisan: 9:00 AM ...................................................... 190

Monday, 16 Nisan: 12:00 PM ................................................... 190

Tuesday, 17 Nisan: 7:00 AM ...................................................... 192

Tuesday, 17 Nisan: 9:00 AM ...................................................... 193

Tuesday, 17 Nisan: Noon ........................................................... 194

Tuesday, 17 Nisan: 1:00 PM ....................................................... 195

Tuesday, 17 Nisan: 2:30 PM ....................................................... 196

Tuesday, 17 Nisan: 2:45 PM ....................................................... 196

Tuesday, 17 Nisan: 3:00 PM ....................................................... 197

Tuesday, 17 Nisan (technically 18 Nisan) ................................. 197

Wednesday, 18 Nisan: 5:00 AM ................................................. 198

Wednesday, 18 Nisan: 6:30 AM ................................................. 198

Wednesday, 18 Nisan: 7:00-9:00 AM ........................................ 201

Wednesday, 18 Nisan: 11:30 AM ............................................... 204

Wednesday, 18 Nisan: from Noon-2:55 PM ............................ 205

Wednesday, 18 Nisan: from 2:56-3:00 PM ............................... 207

Wednesday, 18 Nisan: from 3:01-3:15 PM ............................... 208

Wednesday through Friday, 18-20 Nisan .................................. 209

Friday, 20 Nisan: 2:30 PM ........................................................... 210

Friday, 20 Nisan: 3:00 – 4:00 PM ............................................... 212

Friday, 20 Nisan: 4:00 – 6:00 PM ............................................... 213

Friday becomes the Sabbath, 20 Nisan: 4:00-6:00 PM ........... 214

Sabbath, 21 Nisan: 9:00 AM ....................................................... 214

Sunday, 22 Nisan: Midnight ........................................................ 216

The Resurrection to the 219

22 Nisan - 4 Sivan (3789)

Sunday, 22 Nisan: 6:00 AM ......................................................... 219

Sunday, 22 Nisan: 6:30 AM ......................................................... 221

Sunday, 22 Nisan: 6:45 AM ......................................................... 221

Sunday, 22 Nisan: 7:15 AM ......................................................... 222

Sunday, 22 Nisan: 7:20 AM ......................................................... 224

Sunday, 22 Nisan: 7:30 AM ......................................................... 225

Sunday, 22 Nisan: 2:00 PM .......................................................... 226

Sunday, 22 Nisan: 4:00 PM .......................................................... 229

Sunday, 22 Nisan: 5:00 PM .......................................................... 230

Sunday, 22 Nisan (technically Monday, 23 Nisan): 6:00 PM .. 232

Monday, 23 Nisan to Tuesday, 25 Nisan ................................... 234

25 Nisan to 4 Sivan (3789): Forty Days

April 26 to June 4, 29 A.D. ........................................................ 236

The dreams of John .................................................................... 236

Near the end of forty days ......................................................... 240

Sabbath, 4 Sivan (3789): 10:00 AM ........................................... 240

The Astrology of Jesus ..................................................................................243

An overview .................................................................................... 243

Biblical views of divination .......................................................... 243

Apocrypha ....................................................................................... 244

The Book of Enoch ...................................................................... 244

The Armenian Apocrypha Relating to Abraham ..................... 245

Old Testament

Books of Moses ................................................................. 246

Books of Kings .................................................................. 252

The Books of Prophets .................................................... 255

Summary of the Old Testament Warnings .................... 260

New Testament

The Gospels ....................................................................... 262

The Apostles of Christianity ........................................... 266

Other Biblical references ............................................................. 268

The Episcopal Church ................................................................. 269

Logical Conclusions ..................................................................... 270

The Understanding of Astrology ..............................................................272

A broad perspective

The Definition of Astrology ..................................................... 273

New Advent’s Catholic Encyclopedia .................................... 274

Skeptic’s Dictionary .................................................................... 277

Wikipedia: Astrology and Science ............................................ 278

Psychology as a Science ............................................................. 279

A Definition of Astrology by Kepler College .................... 281

What Astrology is Not ............................................................ 281

What Astrology Is ......................................................................... 283

So How Does Astrology Work? .................................................. 284

The Zodiac Belt ........................................................................... 286

Precession ..................................................................................... 288

Biblical Reference to Knowledge ................................................ 292

Some Variations of Astrology ..................................................... 295

About the Author ............................................................................................300

A History Lesson

Of Faith ......................................................................................... 300

Of Works ....................................................................................... 309

Of Spirituality ................................................................................ 312

A Conclusion ................................................................................... 328

The Preface

This is the first book of two planned. The premise of both is the star of Bethlehem is the sun, the source of life for the earth. The Magi were astrologers who cast an astrological chart that was based on the sun’s position. Therefore, realizing the star of Bethlehem as the sun demands both a theological and an astrological explanation.

This book will deal with the theological element, which is the life of Jesus of Nazareth, born of a woman in Bethlehem. In that process, the astrological will be mentioned and somewhat explained, relative to how the theological addresses the metaphysical. In that function, the astrological will be shown a safe topic to discuss, as no attempt will be made to sway one to believe anything more than the theological.

The basic premise of the astrological is forecasting the life of an individual. When the individual is a past historical figure, such as Jesus, the forecast should match the known details. The Magi would have been strongly attracted to a forecast of greatness and Jesus has a history of greatness, as recorded in the Gospels. However, the Gospels leave gaps in the wholeness of Jesus’ life.

This book presents the birth of Jesus as detailed in Matthew’s and Luke’s Gospels. It then presents the document known as The Infancy Gospel of Thomas as evidence of events in Jesus’ life as a child. The Gospel of Luke adds a story of Jesus at the age of twelve. From there, various documents present the life of Jesus in an unrecognized ministry that took him from Judea to India and then Persia, before returning to Judea and then on to Egypt. During this period of time it is speculated that Jesus married and sired a son, as part of his duty as a Jewish male. It is recognized that this history is not recognized as canon; but it is set forth here as the unknown life of Jesus that can be seen in an astrological forecast of a life of greatness, which will be specifically addressed in the follow-up work.

This book then returns to the Gospels to document the time of Jesus’ ministry. The specifics of Jesus’ first two and a half years of ministry are not minutely presented here, as the focus is on the Scripture that presents timing elements, based on Roman history. Scholars have long combed over this evidence and argued to secure a birth year for Jesus. There is scholastic evidence that some have projected the birth year of Jesus being the same year as I present. Others present the same birth month of Jesus, with the year different from what I present. The Gospel evidence is shown to match the birth data that is my premise.

Knowing that the ministry of Jesus is given to be three years (beginning on a Passover and ending during a fourth Passover), the most critical elements of his ministry are those leading up that final Passover of Jesus’ ministry. These are the most critical because the most text presented in the four Gospels covers what amounts to the final month of Jesus’ life. The four Gospels are then broken down minutely, so the four tell one chronological story of that time period. Two chapters detail the chronological life of Jesus over days and then hours of days, all using the Biblical text in a manner that has never been done before.

With the life of Jesus then constructed as whole, from birth to ascension, an astrological analysis of that known timing can be done. The timing of major life events, such as birth, childhood, long-distant travels, marriage, fatherhood, and ministry can be compared to astrological timing. This will be done in detail in the follow-up work.

The element of astrology is addressed in this book, by presenting what the Holy Bible says about that topic. My premise is solidly set upon astrology being an artwork designed by God and not human beings. Scriptural evidence that points to this conclusion is presented. The general fear of astrology is then shown as misinterpretations of Scripture, such that what one should avoid as a child of God does not mean one should fear knowing what it is one should avoid. I present two chapters that first places focus on those misinterpretations and second explains what astrology is, so there is no reason to fear it. Nothing presented here promotes the use of astrology.

Finally, in this work I present a personal history that explains how I have come to be able to figure out the star of Bethlehem is the sun. I tell that story, and how I made that discovery in late 2016; but, only now am I able to make this publicly known. In order for the reader to feel comfortable with how I have come to be the one to tell this story, I lay out bare my history over the past nineteen years.

It is imperative that all readers know that nothing I present in this book or the follow-up book is done for the purpose of me having others believe in me. I have not been allowed to see the truth of divine writings because I have worked all my life digging through documents and scouring libraries, looking for a breakthrough that will make me famous. My history shows a trail of persecution for speaking the truth shown to me, for the whole purpose to make it public knowledge. Nothing I present is due to my scholastic abilities, as everything I present has come to me from God. I do not make that statement as a boast, but to tell everyone they too can receive the same guidance from God. Therefore, I do not expect anyone to believe in me; but God expects everyone to believe in Him.

The Christmas Stories

Most American adults have driven around their neighborhood at night during the Christmas season and seen nativity scenes, either in yards or at churches. A nativity scene is a wooden shed with a feeding tough of hay, a mule, a cow, a sheep and Mary and Joseph kneeling by baby Jesus laying on the hay in the trough. There is a lit star above the scene, with a couple of angels to either side and some shepherd boys kneeling around the manger looking at the baby. The wise men are usually placed further away, until after Christmas Day has passed. Then, camels and wise men (usually three) kneel by the baby in the hay trough, holding out presents.

These scenes are a combination of two readings usually read during the Christmas season: Luke 2:1-20; and Matthew 2:1-12. The reading from Luke is traditionally read on Christmas Day. The reading from Matthew is read on Epiphany (the twelfth day of Christmas) or the second Sunday of Christmas [if there is a year with two]. Details and timing of the birth of Jesus have been condensed into a dioramic view of Scripture. However, those depictions misrepresent what is written, causing people to believe the manger scene is the whole truth of the Christmas story, when it is not accurate.

The Christmas stories are the divine Word that was spoken by prophets, whose books were written by saints Matthew and Luke. Neither of those two men were present at the birth of Jesus, but Luke is understood to be the Gospel writer who told the story of Mary, the mother of Jesus. Mary was a direct witness to the birth of her son and the events prior and subsequent to it. Matthew’s account of the Magi can only be attributed to divine inspiration, where he was allowed to witness the events surrounding foreign magi that the mother of Jesus did not tell Luke about. This means that the birth of Jesus is told by God, through men, for a divine purpose. There is deep meaning intended to be understood above and beyond the simple Christmas card manger scenes. This book will unpack the text of the familiar Christmas story and discuss symbolism, definitions, connections, and timing; reveal layers of meaning too often overlooked.

Realizing that the Gospels of Luke and Matthew were written in Greek and this publication is not directed to readers who are fluent in Greek, I will present the Luke and Matthew stories in a standard English translation. I will use the New American Standard Bible version (NASB). Certainly, there are other popular readings, such as the New International Version (NIV) and the King James Version (KJV). Regardless of the English version of translation, all words of Greek that are translated into English can be closely examined for the full scope of meaning the Greek word contains. That is where the deeper answers can be found.

It is important that the reader read with an inquisitive mind. Christians have been trained to hear the words of these readings and drift into a fantasy dream of children’s delights about Christmas, without seeing the overarching intention being told in these stories. It is important to read these stories as holy documents that contain clues to when and where and under what circumstances Jesus was born. Who was there? When did they arrive? There are clues that help us discern the actual birth date of Jesus. And, that means erasing the concept of December 25th from one’s mind.

The false presentation of Jesus being born in December began when the Church, under Emperor Constantine, sought to incorporate the pagan winter festivals with Christian beliefs. The pagan worship of the sun saw its descent into the Southern Hemisphere, at the Winter Solstice, as a sign of death. After seeming not to move for three days, when the Northern Hemisphere nights were longest, the sun appeared to be reborn around the twenty-fifth. Each day thereafter became longer as the sun rose in the sky, with winter slowly turning to spring and spring into summer. The Church sold pagans on Jesus being the promise of the sun’s return after all seemed lost.

Erase that pagan slate of symbolic beliefs clean. One has to remember that the core belief of Christianity is God. Yahweh is the Father who promised the coming of a Messiah to the Jews. Christmas is about the birth of that Messiah, and much more. Christmas is about the deliverance of God’s gift, in the form of His Son. When one loses sight of God, one begins to stop thinking about how Jesus was the plan of salvation God had promise since the beginning. Nothing about the birth of the Son of God was happen-chance or meaningless.

God is all about light. Day is then the time of God. God is all about eternal life, and not about a changing cycle of life that waxes and wanes and rises and falls. When one keeps God in mind, then the stories of Christmas are easier to see from a devout perspective, not a pagan one.

With that guidance given, please slowly read through the stories related to the birth of God’s holy Son, who was born of a woman. Feel free to make notes of insights that come to you about what is read: Why is this important? How does this help me understand the timing? Keep in mind that these words are spoken by God, through prophets, with purpose. Nothing is inconsequential or superfluous.

Luke 2:1-20 (NASB)

1. Now in those days a decree went out from Caesar Augustus, that a census be taken of all the inhabited earth. 2 This was the first census taken while Quirinius was governor of Syria. 3 And everyone was on his way to register for the census, each to his own city. 4 Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David which is called Bethlehem, because he was of the house and family of David, 5 in order to register along with Mary, who was engaged to him, and was with child. 6 While they were there, the days were completed for her to give birth. 7 And she gave birth to her firstborn son; and she wrapped Him in cloths, and laid Him in a manger, because there was no room for them in the inn.

8 In the same region there were some shepherds staying out in the fields and keeping watch over their flock by night. 9 And an angel of the Lord suddenly stood before them, and the glory of the Lord shone around them; and they were terribly frightened. 10 But the angel said to them, Do not be afraid; for behold, I bring you good news of great joy which will be for all the people; 11 for today in the city of David there has been born for you a Savior, who is Christ the Lord. 12 This will be a sign for you: you will find a baby wrapped in cloths and lying in a manger. 13 And suddenly there appeared with the angel a multitude of the heavenly host praising God and saying,

14 "Glory to God in the highest,

And on earth peace among men with whom He is pleased."

15 When the angels had gone away from them into heaven, the shepherds began saying to one another, Let us go straight to Bethlehem then, and see this thing that has happened which the Lord has made known to us. 16 So they came in a hurry and found their way to Mary and Joseph, and the baby as He lay in the manger. 17 When they had seen this, they made known the statement which had been told them about this Child. 18 And all who heard it wondered at the things which were told them by the shepherds. 19 But Mary treasured all these things, pondering them in her heart. 20 The shepherds went back, glorifying and praising God for all that they had heard and seen, just as had been told them.

Matthew 2:1-12 (NASB)

1. Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, magi from the east arrived in Jerusalem, saying, 2 Where is He who has been born King of the Jews? For we saw 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 Gathering together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. 5 They said to him, "In Bethlehem of Judea; for this is what has been written by the prophet:

6 ‘And you, Bethlehem, land of Judah,

Are by no means least among the leaders of Judah;

For out of you shall come forth a Ruler

Who will shepherd My people Israel.’"

7 Then Herod secretly called the magi and determined from them the exact time the star appeared. 8 And he sent them to Bethlehem and said, Go and search carefully for the Child; and when you have found Him, report to me, so that I too may come and worship Him. 9 After hearing the king, they went their way; and the star, which they had seen in the east, went on before them until it came and stood over the place where the Child was. 10 When they saw the star, they rejoiced exceedingly with great joy. 11 After coming into the house they saw the Child with Mary His mother; and they fell to the ground and worshiped Him. Then, opening their treasures, they presented to Him gifts of gold, frankincense, and myrrh. 12 And having been warned by God in a dream not to return to Herod, the magi left for their own country by another way.

The Luke story

Verses 1-7: Born in Bethlehem

The first two verses of this story tells three specific things that are designed to lock down the year of Jesus’ birth, based on historical evidence that was maintained by the Romans. First, verse one states, a decree went out from Caesar Augustus. Second, we are told, a census [had to] be taken of all the inhabited earth. Third, the evidence states, Quirinius was governor of Syria. Each name will be found to be truthfully told, relative to a general census that was ordered to be taken in all of the lands in Rome’s empire.

Researchers and historians have struggled over Mary mentioning the name and title of Quirinius. Publius Sulpicius Quirinius was appointed governor over Syria by Augustus Caesar, and he was also given Judea as a region of control after Herod Archelaus had been disposed, for the purpose of conducting a tax census. This was well after the death of Herod the Great and that makes the evidence provided by Luke be questioned.

In reality, Quirinius was twice appointed governor over Syria. His first assignment there was by the legate of the East, Tiberius, in 4 B.C. Due to Herod being near death at that time, Quirinius was made responsible for carrying out the Census of the World in both Syria and Judea, in 3 B.C. He returned to govern Syria in 5 C.E., after Herod was dead and Archelaus was not having the favor of Rome, soon to be disposed from Judea. It was this first the experience of Quirinius of which Luke wrote, and Mary recalled. Quirinius would also be rector of Caesar in Judea, when Archelaus was called to Rome to explain his problems created in Judea, between 1 and 2 C.E. Still, 4 B.C. was the year Herod the Great died, meaning that the Judean census that Quirinius oversaw was not the year that Jesus was born.

There are two elements of verse two that have to be realized in order to clear up the confusion and make the truth be clearly known. First, one has to recall that Luke is telling the story of Mary, the mother of Jesus. For as holy as Mary was and for as crystal clear the Holy Spirit made her memories be recalled for Luke’s Gospel, Mary was a simple girl from Nazareth in Galilee, only sixteen years of age. Mary remembered that she had traveled with Joseph to Bethlehem for a census, but her youth made her completely ignorant of who the governor of Syria was at that time.

This brings up the second element, which is that verse two has been repeatedly mistranslated. The Greek written says: "hautē apographē prōtē egeneto hēgemoneuontos tēs Syrias Kyrēniou. Without applying any paraphrasing from English syntax and without any implication of Greek syntax altering the word ordering, the written words literally state: this census-taking before came about was governing the [one] Roman province of Syria Cyrenius [a.k.a. Quirinius]."

Young Mary may not have known the name of the governor of Syria. Herod the Great was the one responsible for the census taken in his kingdom, to placate the Roman emperor’s decree. Mary was a sixteen year old pregnant girl at the time of the census and registration in Bethlehem that she took part in with Joseph. She was from rural Galilee and, like most girls her age, knew little of Roman-Jewish politics. What she told Luke then explains that ignorance of her first census experience.

Mary told Luke that Quirinius was not the governor of Syria during the census that caused Joseph to take Mary to Bethlehem to be registered. Mary would have learned that Quirinius was the governor of Syria and Judea after Herod Archelaus had been disposed, following the death of his father Herod the Great. Joseph had brought Mary and Jesus back to Judea [which then still included Galilee] when she was over twenty years of age and a seasoned Jewish mother. It was then that Mary learned that Quirinius [then the rector of Judea] had been associated with a Roman census, but not the one when she was sixteen, giving birth to Jesus. Thus, her account must be read in that light, where she told Luke, this census [when Jesus was born] was before the one that came about led by the governor of Syria, Quirinius.

According to Roman records, there was a General Census that took place when Herod the Great was still fit enough to rule strongly, which was decreed by Augustus Caesar. The legate governor of Syria, who one should assume ordered the census in Syria just as did Herod the Great in Judea, was Gaius Sentius Saturninus. He was a close associate of Tiberius. The early Christian writer Tertullian wrote that Jesus was born while Gaius Sentius Saturninus was legate, or military governor, of Syria. In combination with other sources this suggests Jesus was born in 8 or 7 BC. [Wikipedia article Gaius Sentius Saturninus, subheading Syria.] The correct year of Jesus’ birth is 9 BCE, which is (-8) JC [Julian Calendar].

With that timing established, verses three, four and five are addressing the guidelines of the census, as was applied by King Herod. Herod the Great was a client king of the Roman puppet state that was Judea. Herod was Jewish and Judea had significant populations of Jews. Herod was completely subservient to Rome, but he enjoyed using Rome’s wealth to beautify the Second Temple, which ingratiated the Temple elite to his power and control.

Part of that control was making sure that kohanic Jews registered in the places of their ancestry, so they could be certified as sacrificial priests in the twenty-four kohanic divisions created for the Second Temple. The Levite-kohanic line was deemed the aristocracy of the Temple. In the lineage of the kings of Israel and Judah, the Davidic line was seen as a threat to the client king Herod I, so it makes sense that all who were descendants of the Tribe of Judah, of the Davidic line, should also register.

This means that only Jews who claimed ancestral rights as Temple priests and those who were of the Davidic line had to register in this way. All non-priestly Jews, all Israelite remnants [such as the Samaritans], and all Gentiles of Judea were ordered to register at the nearest Judean census office. Joseph was of this Davidic lineage. He, therefore, had to travel for this special registration; doing this after registering for the census in Nazareth.

Certainly, none of the citizens of Judea were ordered to go beyond their city of residence to register for the census. This is why verse three says, And everyone was on his way to register for the census, each to his own city. Verse four even offers the suggestion that Joseph registered for the census in Nazareth, as Luke wrote, Joseph also went up from Galilee, from the city of Nazareth. It is the concluding segment of words in verse four that indicate Joseph had to register a second time, because Luke added, to Judea, to the city of David which is called Bethlehem, because he was of the house and family of David. That would mean a Davidic certification was then attached to the census decreed by Augustus Caesar, where Herod the Great required a secondary priestly registration.

That secondary requirement was then explained in verse five, when Mary explained to Luke, in order to register along with Mary, who was engaged to him, and was with child. The kohanic line is relative to the father’s ancestry, whereas the Jewish identification is relative to the mother. [ref.¹] The same requirement of Jewish mothers is also expected for the Davidic line. This means Joseph and Mary knew they were pregnant with a child that demanded Mary’s lineage be confirmed as Jewish, at the same time that Joseph confirmed he was Davidic.

With this background understood, it is then important to realize that a Roman census was not mandated to take place as soon as possible. There was no thirty-day census planned or prepared for. Each Roman census was to take place over a designated year, which by then had been decreed by the emperor to begin January 1 and end December 31. As such, the travel for Joseph and Mary would have been planned ahead of time, at their convenience. Because all devout Jews in Judea recognized the importance of attendance in Jerusalem for the Passover festival, the Pentecost, and the Sukkot festival, it can be deduced that Joseph planned to incorporate his Davidic registration in Bethlehem with a yearly pilgrimage. In that way, he would check off two items from his to-do list at about the same time, for no extra cost.

Seeing this freedom to register sometime during a full year, the least likely time would be to plan to travel during the dead of winter, as the Roman Catholic Church made it appear. Passover was an eight-day festival in the middle of the first month of spring (early-to-mid April). Pentecost was fifty days after the first full day of Passover, which was somewhere between late May and early June. Sukkot was the festival of booths at the end of summer, around mid-October.

It should be noted that the Roman calendar and the Hebrew calendar had been similar not long before (46 B.C.), as both the Roman and Hebrew calendars began based on the arrival of spring. The months we know as September, October, November, and December each have Latin number prefixes that mean: Seventh month, eighth month, ninth month, and tenth month. January and February were the eleventh and twelfth months of the Roman year, until they were switched to first and second. The Roman month of March signaled that the sun would soon cross the Vernal equinox, on March 21st. Each subsequent month changed when the sun entered a new sign of the zodiac. Similarly, the Hebrew calendar is lunar based, such that 1 Nisan is their New Year’s Day, and it was timed to occur when the first new moon happens, after the sun has entered spring.

Knowing how the calendar year of a Roman census began with the advent of spring, the safest time to plan to register for the Davidic certification, to Judea, to the city of David which is called Bethlehem, would have been after Joseph and Mary had traveled to Jerusalem for the Passover festival. There would have been no urgency to go register immediately after the Passover was completed, as it would have made sense to remain close to Jerusalem through the fifty days [the Counting of the Omer] until Pentecost Day. Quite probably, the couple would have been welcomed into the home of Cleopas, who is believed to have been the brother of Joseph. Cleopas lived in Emmaus, which was only seven miles west of Jerusalem.

Because of the many Jewish pilgrims who traveled to Jerusalem for the Passover and also stayed until the Pentecost, all of the rooms in all of the inns would have been filled. Many would have stayed with friends or relatives, like Joseph and Mary. But, there could have been traveling merchants who took advantage of the busy crowds, who may have secured the rooms for visitors without connections. Because Bethlehem is only six miles south of Jerusalem, it would have been just as packed with temporary residents when Joseph and Mary came to register.

If Joseph and Mary were staying in Emmaus, they would have planned a day trip to Bethlehem, not planning for an emergency stay there. The total distance there would have been roughly fifteen miles, which could have been a planned return after twelve hours. Due to Mary’s pregnancy, she might have been set on a donkey [either one of Cleopas’ or Joseph’s] to assist when she tired of walking. Once the couple arrived in Bethlehem, Joseph would have placed the donkey in a stable, which meant in a large cave in the rock hills. Joseph would have paid the stable owner to provide feed and water for the animal. He then would have gone to the records office to apply for his Davidic certification, which would have added Mary as his wife. It would have then been after the registration was finished that Mary’s water broke and she went into labor.

Assuming this began between eleven and noon, having left Emmaus at daybreak (6:00 AM), Joseph would have known to seek a midwife to assist Mary with the delivery. In that process, he would have inquired about the availability of a room, only to find that none were available. Having boarded his donkey in the stable, that would be the space Joseph knew was secured for him and Mary. It might have been a very quick delivery (being a divine child), but it might have been the next day when baby Jesus was delivered. Whichever is the case, one must grasp how Jesus was born exactly when God planned for him to be born. It would have been when the sun was high in the sky.

Verses 8-14: Shepherds watching flocks by night

This shift of focus begins by stating, In the same region there were some shepherds staying out in the fields and keeping watch over their flock by night. The Greek word "chōra has been translated as the generality of region. The better statement of meaning recognizes chōra means, the country, distinct from town. This means the same country" that is surrounding, thus part of Bethlehem. Clarity comes from understanding that sheep are let out to roam the countryside during the day, and they are called back nearer the town before nightfall. The town is the place where the sheep owners live together.

In addition to "chōra meaning the nearby countryside of Bethlehem, Luke wrote the Greek word agraulountes, which has been translated as staying out in the fields. The root word here (agrauleó) means to bivouac or to spend the night in the open." This means the shepherds were temporarily camping out at the edge of town, in a place where the fields that the people of Bethlehem used to plant crops met the pathway to the countryside, along which the grazing animals were led to feed. This paints an important picture that is helpful for determining more timing of the birth of Jesus.

Here it is important to recall how Jesus told the Pharisees that the flock of Israel needed a good shepherd. Jesus spoke to them in analogy, using a real system of shepherding that they could understand, even though the analogy still flew over their heads. One must grasp the reality of shepherding sheep, as depicted in this part of Luke’s story, based on the reality of what Jesus said to the Pharisees. We read of that conversation:

Truly, truly, I say to you, he who does not enter by the door into the fold of the sheep, but climbs up some other way, he is a thief and a robber. But he who enters by the door is a shepherd of the sheep. To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name and leads them out. When he puts forth all his own, he goes ahead of them, and the sheep follow him because they know his voice. A stranger they simply will not follow, but will flee from him, because they do not know the voice of strangers. (John 10:1-5, NASB)

Later in that comparison, Jesus said:

Truly, truly, I say to you, I am the door of the sheep. (John 10:7, NASB)

Jesus then added:

I am the good shepherd; the good shepherd lays down His life for the sheep. He who is a hired hand, and not a shepherd, who is not the owner of the sheep, sees the wolf coming, and leaves the sheep and flees, and the wolf snatches them and scatters them. He flees because he is a hired hand and is not concerned about the sheep. (John 10:11-13, NASB)

All of this states that a responsible adult is the keeper of the sheepfold or sheep pen. Children who are shepherds are members of families. David was a shepherd of Jesse’s flock, such that David was given the responsibility of leading the flock out to pasture and back in to the sheepfold. David was not expected to watch the sheep by night, as Jesse’s flock would have been placed in a pen with the flocks of other adult sheep owners, so the younger shepherds would go home at night and a responsible sheepfold manager would sleep by the sheepfold and make sure no wolves or thieves came around. As such, a sheepfold became a business that could have been managed by a paid, hired hand. Because one should not expect significant changes in the ‘institution’ of shepherding to occur over the course of Jesus’ life, from birth to the time he spoke these words about shepherding to the Pharisees, the same conditions very likely existed on the day Jesus was born.

By grasping the significance of shepherds being family members of the Jewish population of Bethlehem, and that ordinarily they would not tend the flock in the fields by night, being the sheepfold manager would have been deemed work. This would mean that every Sabbath the sheepfold would not be attended by night by a Jew whose work was to ensure the safety of multiple flocks of sheep. The travel outside a city-town, the preparation of food, and even erecting tabernacles or tents would have been forbidden by Jewish laws for the Sabbath. Therefore, shepherds would be sent to set up a camp at the sheepfold on Friday (the day of preparation), with plans to let the sheep out on the morning of the Sabbath and then call them home on the evening of the Sabbath.

Once the sheep had returned to their pen, the shepherds would be free to return home or camp another night by the sheep. Still, the key element is the Sabbath. God would not have His Son be born on any other day than the seventh day, while the sun was high in the sky, indicating a most holy day of rest. This perfect timing of the Son of God’s birth is then confused by the reference to the shepherds watching over their flocks by night. That reference also needs deeper reflection.

The reference to night (the Greek word "nyktos") is the only such reference in both of the Christmas stories. While that word can give the impression of late at night, well after darkness had fallen, this is not the case. Again, if Jesus was born on the Winter Solstice, when the longest nights of the year [in the Northern Hemisphere] take place, it would easily match those conditions of darkness by 5:30 PM. However, the hours of daylight in late April extend beyond 7:00 PM and, by the time late May arrives, it is still light until 8:00 PM.

The Jewish distinction of day is the twelve hours between 6:00 AM and 6:00 PM, with night being between 6:00 PM and 6:00 AM, means that when the books of the Holy Bible say by night, it is not a guaranteed meaning of after dark. In the story where an angel of the Lord suddenly stood before them, and the glory of the Lord shone around them, the general impression is that suddenly there was light in the darkness where the shepherds were. There is a new way to read that statement, based on the angel appearing at 6:15 PM, on an evening when the sun would not set before 7:45 PM. In other words, the angel appeared when there was still an hour and a half of sunlight still available.

In verse nine, there are three segments that are broken by punctuation (comma pauses). Each segment is introduced by the Greek word "kai, a word that translates as and. The word kai is repeated frequently, which makes it easy to overlook. From my work in interpreting the language of Nostradamus, I believe that a parallel can be drawn to kai and Nostradamus’ use of ampersands. That symbol is also seen as a simple statement of addition, but in reality the symbol is a mark that alerts the reader that an element of importance is being stated. Following that model, the repetition of kai" should be read in the same way.

Verse nine can be seen to present three important statements:

1. kai – an angel of the Lord stood by them [the shepherds] ,

2. kai – the unspoken manifestation of the Lord shone around them ,

3. kai – they feared reverence great.

The minds of Christians can easily be swayed by the New American Standard Bible (NASB) translation to see a scene where a radiant and beautiful human-like figure suddenly appears in the midst of the shepherds; that some stranger, suddenly appearing, causes the shepherds to fear greatly. That view, which is reinforced by traditional Christmas pageants and manger scenes, misses the point of the Lord ("Kyriou) being twice stated. It also misses how two Greek words in the third segment – ephobēthēsan phobon" – can each be translated as reverence or fear. The omission of reverence, while completely focusing on fear, is incorrect.

Furthermore, the angel, from the Greek word "angelos, means a supernatural messenger from God, which is not limited to an artistic concept of an angel. A supernatural messenger could be simply an auditory experience that each shepherd heard clearly, while seeing nothing to explain from where the voice came. It could have easily been a talking sheep that amazed them, or it could have been a beam of bright light that spoke. The impact comes not from seeing an angel as having any special powers to revere, but from seeing it clearly as a messenger of the Lord."

The Greek word translated as shone around is "perielampsen. This can be seen as an illumination internal to each shepherd, as the word implies a halo. God’s Apostles and Saints are often depicted in art with a circular glow of light above their heads. That is simply a symbolic statement of God’s invisible light, which also can be understood as the presence of the Christ Mind. As such, the impact of the second segment is to explain how the messenger of the Lord was heard within each shepherd, known by all psychically, without necessarily conveyed by a physical presence in their midst. The angel of the Lord did not stand before them, so much as its presence was set upon them."

The Greek word translated as stood before is "epestē. That word is rooted in the combined form ephistémi" [from epi + histémi], which means, to set upon, set up, to stand upon, be present. The position of that stance is presumed to be before them and not upon them. It was this sudden presence of the Holy Spirit, which was the messenger of the Lord, that each shepherd received.

Each shepherd experienced the power of God’s Word upon him. Collectively, they were allowed that presence due to their complete devotion to Yahweh, their Lord. His presence filled them all with the halo of divine awareness, with both fear of the Lord and reverence to the Lord. The inner voice then tells them, Not fear, where the capitalization of the Greek word "Mē states an important state of being that would Not occur, relative to their fear."

The presence of God within a disciple is the sudden experience of God’s love. This is so great that it goes far beyond any form of emotional love a human body can know. This means the commandment to fear only God means to only serve Yahweh, based on the love God gives and the love in one’s heart in return. To not fear the Lord is to love other gods [including oneself]. The shepherds experienced the overwhelming presence of God’s love and feared losing that loving presence upon them; thus, they were reassured that the presence of the Lord would Not be lost.

With this view of the shepherds being assured of the continued presence of God, recall the quotes of Jesus speaking to the Pharisees about the Good Shepherd. The shepherds hear the voice of God within them just as sheep recognize the voice of their master. And, the angel of the Lord said (recognizing the segment breaks):

behold , for I bring good news to you a source of joy great , which will be to all the people , because has been born to you today a savior , who is the Anointed One Lord , in city of David ,

Verses ten and eleven are then God commanding the devoted of His flock to See! that the promised Messiah has arrived. The good news brought to them is (from the Greek word "euangelizomai) the message of salvation. The Greek root word (euaggelizó) [according to HELPS-Word studies] refers to sharing the full Gospel of Christ – literally, gospelizing that announces the complete message of the good news.

That means that each of the shepherds [could there have been twelve of them?] became filled with the Christ Spirit, due to the birth of Jesus, and that divine presence within would forever be a source of great joy. They would then become evangelists for Christ, sent by the Holy Spirit into the world, because the message will be to all the people. The element of birth is personal to them, individually, in the same way the birth of Jesus is born to you [shepherds] today a Savior. Souls have been promised eternal life born as extensions of the Anointed One of the Lord. The shepherds mirror the disciples, present at the beginning and at the end of Jesus’ human life.

When the comparison between shepherds and disciples is seen and one realizes it was on the day of Pentecost that Jesus’ disciples were filled with the Holy Spirit, one can then see a clue appear: Jesus also was born close to Pentecost. In addition, Jesus ascended on a Sabbath, returning in each of his twelve disciples on Pentecost Sunday. God has His Son ascend into Heaven on a Sabbath and also be born on a Sabbath. The shepherds are filled with the Holy Spirit after the birth of Jesus, beyond the 6:00 PM time when the Sabbath would change to a new Sunday. The angel of the Lord makes this announcement to new disciples who would become Apostles on Pentecost.

From that awareness, when verse twelve says: This will be a sign for you: you will find a baby wrapped in cloths and lying in a manger, that singular translation misses the important inward transformation the birth of Jesus had on the shepherds personally.

While it certainly means that the Messiah could be identified by being found in a feeding trough with hay (where normal babies would not be expected to be found), the beginning of this verse has the Greek actually state: "touto hymin sēmeion, that literally says, this to you the sign. The word sēmeion not only means sign, but also a miracle, indication, mark, or token. When hymin is seen as being directed to you or to yourselves, in reference to the shepherds, this means this refers back to A Savior born, who is Christ the Lord, in the city of David. The shepherds (to you) are indelibly marked" by their experience.

The presence of the messenger of the Lord marks their lives and instructs them not to fear losing His presence. Then the shepherds are given directions to the Christ child. The Greek words written here are: "heurēsete brephos esparganōmenon , keimenon en phatnē. These two segments literally state: you will find infant wrapped in swaddling clothes , placed on feeding trough."

The Greek word "heurēsete states you will find, but also says, you will learn and you will discover," where the implication is the result after searching. In other words, the Christ child is there for everyone, but not everyone will search for him, thus not everyone will find Jesus. This instruction told to the shepherds is the same instruction given to all who will be Christians. It is not up to Jesus to find one lost, as much as it is up to one lost to search for him, showing a desire to find him.

Being found by and finding Christ brings newness of life. This means that, the use of baby or infant (from "brephos) in narratives is not only about the physical state of Jesus (a timeless extension of God) but also about the new presence within that the shepherds (and all subsequent disciples that search and find Christ) have, as they themselves are anew. They are infants of God’s love. This new birth within is swaddled or wrapped" within a new body where a shepherd knows the baby is safely within one’s being. One lives with this new baby hidden and growing inside, as one’s self becomes an extension of the Christ Mind.

This infant Spirit is placed, set, destined, specially appointed, or laid into one’s being. It is not a birth that has come from one’s will, wish, or desire to be holy. It is like a virgin pregnancy relived, where no other human being made one become ‘with child’. Each of the shepherds had been specially appointed this gift by God above. Each shepherd then becomes a feeding trough, in which the infant Spirit is laid. God sets this gift upon one who will then do as Jesus told his disciple Simon-Peter, after his resurrection. John recalled:

When they had finished eating, Jesus said to Simon Peter, Simon son of John, do you love me more than these?"

Yes, Lord, he said, you know that I love you.

Jesus said, Feed my lambs.

Again Jesus said, Simon son of John, do you love me?

He answered, Yes, Lord, you know that I love you.

Jesus said, Take care of my sheep.

The third time he said to him, Simon son of John, do you love me?

Peter was hurt because Jesus asked him the third time, Do you love me? He said, Lord, you know all things; you know that I love you.

Jesus said, Feed my sheep. (John 21:15-17, New International Version)

The multifaceted meaning of simple directions to when and where baby Jesus could be found and the symbolic elements of a manger scene are profound. The stories of Jesus’ birth are prophetic of the impact his birth will have on the world through the devotion of Jews to Yahweh. When the whole story of Jesus’ physical life is realized, another symbolic picture emerges. The birth scene in Bethlehem becomes a reflection of the death scene in Jerusalem.

The stable where Joseph boarded his donkey and where Mary gave birth to Jesus was not in a wooden structure, but in a large, natural cave in the rock hills of Bethlehem. The tomb of Jesus was a newly carved ‘cave’ in a rock escarpment outside the ancient city walls and not far from the Place of the Skull (Golgotha). The baby Jesus was wrapped snugly in swaddling clothes, such that his arms were restricted to his body. The body of Jesus that had been prepared for interment on Friday (the day of preparation) was wrapped in linen cloths: a shroud and tallit [prayer shawl]. The baby Jesus was laid on a manger, filled with soft hay, set up in a cave. The body of Jesus was laid upon a rock slab, carved into a tomb carved in rock. There was a seemingly powerless Jesus presented, both in birth and death; but that is an illusion, since God’s unseen presence was always with His Son.

I watched a YouTube video of a student of Islam (I believe the man was Indian) who spoke of his lessons concerning the prophet Jesus. The core lessons of Christianity are present in Islam: Jesus is not God; Jesus is of God; Jesus is a divine prophet; Jesus breathed life into clay as a boy; Jesus raised the dead; Jesus will come again after his death; and Jesus is creation. One thing of interest that was said, which applies here in the birth story, is the Islamic belief that Jesus could speak as an infant. The man guessed that meant, As early as two days old. This act of speaking ability at such a young age is the power of God working through His Son; there has to be a source of that power attributed to the infant Jesus.

God is the Father of Jesus, conceived in a woman so Christ – the eternal Word – could be born in human form. In Greek mythology, the humans born of gods that mated with female humans were called heroes – part god, part human. For Islam to project Jesus in this heroic state – able to speak intelligently as a newborn – means messengers had to have been sent into the world telling of Jesus doing heroic deeds, prior to his ‘official’ ministry at age thirty. The only way such an idea could come into being, grow and expand over time, would be if Jesus had spoken to the shepherds (and later the magi visitors), just as Jesus rose from death and spoke to his disciples, letting them touch his wounds. The testament of the miracle birth of Jesus by first-hand witnesses would then be passed to others who would receive God’s love, be cleansed of sin by the Holy Spirit, and have the newborn Christ spirit laid within them. That would spread just as this story of shepherds watching over their flocks by night was not personally witnessed by Mary, but told to her by the shepherds.

They would have revealed to her how suddenly there appeared with the angel a multitude of the heavenly host praising God. While this verse makes it easy to see the nativity play being enacted on a church altar and suddenly the lights go up on a choir dressed in white robes singing a Christmas song, it is more than that. The translation that says, a multitude of the heavenly host comes from the Greek that states, "plēthos stratias ouraniou, which literally can say, an assemblage of the stars belonging to heaven." Just as the star of Bethlehem was not an unnatural celestial phenomenon, a choir of angels did not appear and suddenly start singing songs.

According to the Strong’s Concordance, the Greek word "stratia primarily means an army, such that the word host has the same primary meaning as an army, while implying a great number; a multitude. Still, the same word can routinely be used to denote the hosts of heaven (i.e. the stars). According to HELPS Word-studies, the word stradiá can mean, any organized host (e.g. of angels, constellations, etc.). Thayer’s Greek Lexicon lists a viable usage as denoting: the heavenly bodies, stars of heaven. When this leads one to consider the absence of angels, as human-like apparitions with wings, et al, and consider the lights of the sky [stars and planets] as the intent, the Greek word ouraniou supports that view, as it means, Belonging to or coming from the sky – heavenly." [Thayer’s Greek Lexicon]

The confusion comes from reading that the stars heavenly were praising God and saying, Glory to God in the highest." By reading words that tell of auditory acts, our mind thinks there were beings uttering sounds of praise and speech. However, every mark on this page appears to be doing the same, when each letter is simply a mark and each word formed is simply an indication of my mind attempting to say what I believe, so others will know what I believe is important to know. In this exact same way, the constellations [star groupings] and planets [orbs reflecting light] are speaking the language of astrology … silently … which demands one understand that language, in order to ‘hear’ what is being ‘said’.

Rather than think that a multitude of angels suddenly appeared, think of the timing of the day. It was after 6:00 PM, but it was still light outside. In fact, the sun would have been low on the western horizon, but still visible. Because of the sun’s