In this study it is hoped that two thousand years of tradition are to be stripped away by answering the following questions:
What is meant by the Nativity? p.1;
Why was the Nativity necessary? p.1;
How was this accomplished? p.3;
When did this take place? p.5, (i) year p. 4, (ii) time of year p.6;
Where did the birth take place? p.9, (i) town p.9, (ii) building p. 9;
Who were the visitors to the Child? p.10, (i) shepherds p. 10, (ii) magi p. 11;
Who were the Innocents? p.13;
Post-Nativity p. 15;
The Nativity in the Book of Revelation p. 17.
The Nativity
What is meant by the Nativity?
“In the beginning was the Word, and the Word was with `Elohiym, and the Word was `Elohiym…The Word became flesh, and lived among us. We saw His glory, such glory as of the one and only Son of the Father, full of grace and truth.” (John 1:1, 14). “Behold, the virgin shall be with child, And shall bring forth a Son. He shall be called Immanu`el; Which is, being interpreted, ‘`El with us.’” (Matt. 1:23). The meaning of nativity is birth, but the use of the definite article requires to consider that there was a unique birth, unlike any in history, past, present or future. When we talk about the Nativity, we are discussing the incarnation of `Elohiym.
“Have this in your mind, which was also in the Messiah Yahusha, who, existing in the form of `Elohiym, did not consider it robbery to be equal with `Eloakh, but emptied Himself, taking the form of a servant, being made in the likeness of men.” (Phil. 2:5-7).
#G2758 ἐκένωσεν ekenōsen to nullify – the Master laid aside His divinity. The Master Yahusha did not make void His divine nature, but selflessly set it aside in order to become as Man (Kittel & Friedrich p. 427). This is of critical importance as the Master did not, and could, perform any miracle (healing, walking on water etc.) or resisted temptations because of His divinity. “For we do not have a High Priest who cannot be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin.” (Heb. 4:15). By laying aside His divinity, all miracles and resistance can only be attributed to `Eloakh working through the Man, Yahusha. If this was not so, the Master could not have been our true High Priest.
“That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life,” (1 John 1:1). Yochanan testified that `Elohiym came to live amongst Man, not as a spirit but in a flesh and blood body.
Why was the Nativity necessary?
“Yahuah `Elohiym commanded the man, saying, ‘Of every tree of the garden you may freely eat: but of the Tree of the Knowledge of Good and Evil, you shall not eat of it: for in the day that you eat of it you will surely die.’” (Gen. 2:16, 17). “When the woman saw that
-1-
the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit of it, and ate; and she gave some to her husband with her, and he ate.” (Gen. 3:6). Yahuah `Elohiym placed only one restriction for Man to live in Gan Eden: not to eat of the Tree of the Knowledge of Good and Evil. By Adam disobeying this commandment, sin and death entered Creation. The judgement of death was not an immediate physical death but of spiritual death. Although Man was not made immortal, until this act of rebellion occurred, there was no mechanism whereby Man could physically die. Nevertheless, with spiritual death also came physical death, “Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all have sinned.” (Rom. 5:12).
“Both of their eyes were opened, and they knew that they were naked. They sewed fig leaves together, and made themselves aprons.” (Gen. 3:7). Another consequence of this rebellion was that Man became aware of sin (in this case, probably lust cf Gen. 2:25) and the need to cover up. However, when Yahuah `Elohiym confronted the couple, they also knew of the wrath of Yahuah and so became afraid of the Presence. “Yahuah `Elohiym made coats of skins for Adam and for his wife, and clothed them.” (Gen. 3:21). The effort of Man to provide for himself a suitable covering was not acceptable by Yahuah. Only the shedding of the blood of an innocent animal would be required to cover or atone for the act of rebellion or disobedience, known as sin, for, “According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no forgiveness.” (Heb. 9:22).
“Speak to all the congregation of Yisra`el, saying, ‘On the tenth day of this month, they shall take to them every man a lamb, according to their fathers’ houses, a lamb for a house-hold… Your lamb shall be without blemish, a male a year old…’” (Exod. 12:3, 5a). It was a requirement of the righteousness of Yahuah, that the Pesach offering and all other sacrifices, whereby the animal was to be without a blemish. “ …For indeed the Messiah, our Pesakh, has been sacrificed in our place.” (1 Cor. 5:7b). Jukes rightly attests to the Messiah being the culmination of all the offerings (Jukes p. 34).
“For what the Torah could not do by itself, because it lacked the power to make the old nature cooperate, God did by sending His own Son as a human being with the nature like our own sinful one [but without sin]. God did this in order to deal with sin, and in so doing He executed the punishment against sin in human nature so that the just requirements of the Torah might be fulfilled…” (Rom. 8:3, 4a CJB). Due to the sinful nature of Man, there was nothing Man was capable of doing or saying that would make him acceptable. Therefore, a suitable sacrificial substitute had to be provided, “For Him who knew no sin He [`Eloakh] made to be the sin offering on our behalf; so that in Him we might become the righteousness of `Eloakh.” (2 Cor. 5:21).
However, it becomes even more profound when considering the biblical account of The Akedah or Binding of Yitz`chak (Gen. 22:1-18), universally taken as being a type of the Crucifixion. Abraham was commanded to sacrifice his son, Yitzchak. “Yitz` chak spoke to Abraham his father, and said, ‘My father?’ He said, ‘Here I am, my son.’ He said, ‘Here is the fire and the wood, but where is the lamb for a burnt offering?’” (Gen. 22:7). All that was necessary for the sacrifice was available, except in that the sacrificial animal was missing.
-2-
“Abraham said, ‘`Elohiym will provide Himself for the lamb, a burnt offering, my son.’ So they both went together.” (Gen. 22:8). It is here that we are told typically that `Elohiym Himself will give Himself to be the Sacrifice. How is this at all possible if `Elohiym is only Spirit? The Spirit does not have blood, and as we have seen above, there can be no forgiveness without the shedding of Blood (Heb. 9:22). The LXX (Septuagint) piously mistranslated this passage in an attempt to remove the humiliation of `Elohiym in becoming Man in the flesh and suffering death .
If there was no Nativity, there could not be a Crucifixion and Resurrection and so no salvation for Man (see also the Maxi Bible Study pp. 2, 46 The Crucifixion – First Generation Assembly).
How was this accomplished?
“Now in the sixth month, the messenger Gavri`el was sent from `Eloakh to a city of the Galil, named Natzeret, to a virgin betrothed to a man whose name was Yosef, of the house of Dawid. The virgin’s name was Miryam…’ Behold, you will conceive in your womb, and bring forth a Son, and will call His name Yahusha.’… Miryam said to the messenger, ‘How can this be, seeing I am a virgin?’ The messenger answered her, ‘The Ruakh HaQodesh will come on you, and the power of Ha`Elyon will overshadow you. Therefore, also the Set Apart one who is born from you will be called the Son of `Eloakh.” (Luke 1:26-35).
“‘She shall bring forth a son. You shall call His name Yahusha, for it is He who shall save His people from their sins.’ Now all this has happened, that it might be fulfilled which was spoken by Yahuah through the prophet, saying, ‘Behold, the virgin shall be with child, And shall bring forth a son. He shall be called Immanu’el;’ Which is, being interpreted, ‘`El with us.’” (Matt. 1:21-23).
“Ya`akob became the father of Yosef, the husband of Miryam, from whom was born Yahusha, who is called the Messiah.” (Matt. 1:16); “Yahusha Himself, when He began to teach, was about thirty years old, being the son, as was supposed, of Yosef, the son of Eli,” (Luke 3:23).The Master Yahusha is never called the seed of Yosef, but that He was the son of the wife of Yosef.
The adoption of Yahusha by Yosef acknowledged His sonship but not his seed as that was prohibited to sit on the throne of Dawid. This was to fulfil the prophecy, “Yahuah `Elohiym said to the serpent, ‘…I will put enmity between you and the woman, and between your seed and her seed. He will bruise your head, and you will bruise His heel.” (Gen. 3:14, 15). (for further information see Maxi Bible Study The Seed – First Generation Assembly). This clearly indicates that the sinful nature of Man comes only from the seed of Man and not from the Woman’s.
“Yishai became the father of Dawid the king. Dawid became the father of Shlomo by her who had been the wife of Uriyah. Shlomo became the father of Rechav`am… Yoshiyahu became the father of Yekhonyah and his brothers, at the time of the exile to Bavel.” (Matt. 1:6, 7a, 11). It could be assumed that the Seedwould be from Shlomo (according to the genealogy of Mattityahu). However, due to sin, “‘As I live, says Yahuah, ‘though Konyahu the son of Yehoiakim king of Yahudah were the signet on my right hand, yet would I pluck you there…’ Thus says Yahuah, ‘Write you this man childless, a man who shall not prosper
-3-
in his days; for no more shall a man of his seed prosper, sitting on the throne of Dawid, and ruling in Yahudah.” (Jer. 22:24, 30). Yekonyah/Konyahu was cursed by Yahuah because of his sin of raising up high places to worship idols and abandoning the `Elohiym of Yisra`el (threemacs.org).
The genealogy of the Master according to Mattityahu (Matt. 1:1-17), was written for Jewish people to hear, proclaiming the Jewishness of the Master, “The book of the generation of Yahusha the Messiah, the son of Dawid, the son of Abraham.” (Matt. 1:1), tracing the lineage from Abraham to Yosef. This is also evident in the embedded allusions found in this passage:
The emphasis of the lineage from Dawid (BioLogos), notably when the Son of Dawid entered the City of Dawid, “The multitudes who went Before Him, and who followed kept shouting, ‘Hoshia`na to the Son of Dawid! Blessed is He who comes in the name of Yahuah! Hoshia`na in the highest!’ When He had come into Yerushalayim, all the city was stirred up, saying, ‘Who is this?’ The multitudes said, ‘This is the prophet, Yahusha, from Natzeret of the Galil.’” (Matt. 21:9-11).
“the son of Mal`ah, the son of Manah, the son of Mattatah, the son of Natan, the son of Dawid,” (Luke 3:31). Luke’s genealogy, on the other hand, was written for a Gentile audience, emphasising the humanity of the lineage from Adam to Yosef (Luke 3:23-38).
However, the relationship between the Master to Yosef is not clearly defined as it was in the Mattityahu’s genealogy. “Yahusha Himself, when He began to teach, was about thirty years old, it was supposed that He was the son of Yosef, he of `Eli” (Luke 3:23).
This relationship stemsfrom ἐνομίζετο #G3543 e-no-mee-zeto from the root νόμος #G3551 no-moss – according to the law. Yosef was betrothed to Miryam and it was assumed that he was the natural father of the Master for, “Now the birth of Yahusha the Messiah was like this; for after His mother, Miryam, was engaged to Yosef, before they came together, she was found pregnant by the Ruakh HaQodesh. Yosef, her husband, being a righteous man, and not willing to make her a public example, intended to put her away secretly.” (Matt. 1:18, 19). However, the grammar is ambiguous as the Master was a Son of the Torah (ben mitzvah), as it may refer to the Master being adopted by Yosef or that Yosef was the son-in-torah of `Eli, or both. If this is so, then the genealogy recorded by Luke is for Miryam through her father, `Eli (threemacs.org).
Here, it is essential to understand the inheritance laws of the Tanakh. “You shall speak to the children of Yisra`el, saying, If a man dies, and has no son, then you shall cause his inheritance to pass to his daughter.” (Num. 27:8). “Every daughter, who possesses an inheritance in any tribe of the children of Yisra`el, shall be wife to one of the family of the tribe of her father, that the children of Yisra’el may possess every man the inheritance of his fathers.” (Num. 36:8). This ruling was laid down by Yahuah via Moshe to the daughters of Tz`lof`khad who had no sons to whom his estate could be handed down.
Therefore, if Miryam bat `Eli ben Yahudah had no brothers, then her father’s estate would be bequeathed to her, but only if she married someone from the same tribe, such as Yosef ben Ya`akob ben Yahudah. “Therefore, when Yahusha saw His mother, and the disciple whom He loved standing there, He said to His mother, ‘Woman, behold your son!’ Then He said
-4-
to the disciple, ‘Behold, your mother!’ From that hour, the disciple took her to his own home.” (John 19:26, 27). Under normal circumstances, a young widow would return back to her father’s house to live with him or with the son who had inherited his estate. As the Master knew that Miryam had no living father or brothers, He requested Yochanan to look after her and her children.
“I will pour on the house of Dawid, and on the inhabitants of Yerushalayim, the spirit of grace and of supplication; and they will look to me whom they have pierced; and they shall mourn for Him, as one mourns for his only son, and will grieve bitterly for Him, as one grieves for his firstborn.” (Zech. 12:10). Commentators usually associate this verse with the nation of Yisra`el in the End Times. However, the literal context would have the meaning for the natural family to mourn the Messiah. “and Shim`on blessed them, and said to Miryam, his mother, ‘Behold, this child is set for the falling and the rising of many in Yisra`el, and for a sign which is spoken against. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed.” (Luke 2:34, 35).
When did this take place?
Much has been written regarding the prophecy of Dan. 9:24-27, regarding the birth of the Messiah. Although the exact date can be determined with respect to the period between the decree to re-build the Temple and arrival of the Messiah in Yerushalayim (Reasons to Believe), no consensus can be arrived at as to the exact starting date. What can be sure of is that the Messiah “who was foreknown indeed before the foundation of the world, but was revealed at the end of times for your sake,” (1 Peter 1:20). The chronology was known and fixed by Yahuah `Elohiym and on the appointed time, or mo`ad, the Master was born.
(i) The year:
(a) Dated by Mattityahu:
“Now when Yahusha was born in Beit-Lechem of Yehudah in the days of Herod the king, behold, wise men from the east came to Yerushalayim, saying, ‘Where is He who is born King of the Yehudim? For we saw His star in the east, and have come to worship Him.’” (Matt. 2:1, 2). Herod died in spring of 4 B.C.E.
“Then Herod, when he saw that he was mocked by the wise men, was exceedingly angry, and sent out, and killed all the male children who were in Beit-Lechem and in all the surrounding countryside, from two years old and under, according to the exact time which he had learned from the wise men.” (Matt. 2.16). The Slaughter of the Innocents took place some time prior to Herod’s death and would give a window for the birth of the Master of no later than spring 4 B.C.E. and no earlier than 6 B.C.E.
(b) Dated by Luke:
“Now it happened in those days, that a decree went out from Caesar Augustus that all the world should be enrolled.” (Luke 2:1). Augustus was Emperor between 27 B.C.E. and 14 C.E. “This was the first enrollment made when Quirinius was governor of Aram.” (Luke 2:2). This census has been dated to 6 B.C.E.
-5-
“Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Yehudah, and Herod being tetrarch of the Galil, and his brother Pilipos tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, in the Chief Priests of Anan and Kayafa, the word of `Eloakh came to Yochanan, the son of Zekharyah, in the wilderness.” (Luke 3:1, 2). Taking into account the year of succession, the dating of all these events would be 27 to 29 C.E.
“Yahusha Himself, when He began to teach, was about thirty years old, being the son (as was supposed) of Yosef, the son of Eli,” (Luke 3:23). With a window of His birth being 6 and 4 B.C.E., this would make the Master between thirty-one and thirty-five years of age when He began His ministry (GotQuestions.org).
(ii) The time of year:
(a) Timing through Yochanan HaMatbil (John the Baptiser/Immerser):
“For by the last words of Dawid the sons of Levi were numbered, from twenty years old and upward. For their office was to wait on the sons of Aharon for the service of the house of Yahuah, in the courts, and in the chambers, and in the purifying of all set apart things, even the work of the service of the house of `Elohiym…and to offer all burnt offerings to Yahuah, on the Shabbatot, on the new moons, and on the set feasts, in number according to the ordinance concerning them, continually before Yahuah” (1 Chron. 23:27, 28). King Dawid set up a system of rotation among the descendantsof Levi in order to help the Temple priests.
“There were more chief men found of the sons of El`azar than of the sons of Itamar; and thus were they divided: of the sons of El`azar there were sixteen, heads of fathers’ houses; and of the sons of Itamar, according to their fathers’ houses, eight.” (1 Chron. 24:4).There were twenty-four divisions, each serving a period of two weeks, the remaining weeks consisted of the major feasts of Pesakh, Shavu`ot and Sukkot, when it was necessary that all divisions to minister in the Temple.
“There was in the days of Herod, the king of Yehudah, a certain priest named Zekharyah, of the division of Aviyah. He had a wife of the daughters of Aharon, and her name was Elisheva. Now it happened, while he executed the priest’s office before `Eloakh in the order of his division,” (Luke 1:5, 8). “the seventh to Hakkotz, the eighth to Aviyah,” (1 Chron. 24:10). As a descendant of Aviyah,Zekharyah was of the eighth division. This service would cover the two-week period in mid-summer or about nine months before Pesakh.
“A messenger of Yahuah appeared to him, standing on the right side of the altar of incense. But the messenger said to him, ‘Do not be afraid, Zekharyah, because your request has been heard, and your wife, Elisheva, will bear you a son, and you shall call his name Yochanan.’” (Luke 1:11, 13). Zekharyah was serving in the Temple when he was given the news that he and Elisheva were to have a son.
“After these days Elisheva, his wife, conceived, and she hid herself five months, saying,” (Luke 1:24). “Now in the sixth month, the messenger Gavri`el was sent from `Eloakh to a city of the Galil, named Natzeret, to a virgin pledged to be married to a man whose name was Yosef, of the house of Dawid. The virgin’s name was Miryam.” (Luke 1:26, 27). When Elisheva was six months pregnant, Miryam conceived the Master by HaRuakh.
-6-
If Yochanan was born on Pesakh (one of Yahuah’s mo`edim), six months later the Master would have been born, on the first day of Sukkot (another of Yahuah’s mo`edim). It is a regular occurrence when Yahuah uses a specific day in the year as a type, fore-shadowing a much more significant date. These recurring dates are known as mo`edim.
(b) Timing by Torah
“Speak to the children of Yisra`el, and tell them, ‘The set feasts (mo`edim) of Yahuah, which you shall proclaim to be set apart convocations, even these are my set feasts (mo`edim)….In the first month, on the fourteenth day of the month in the evening, is Yahuah’s Pesakh’….Speak to the children of Yisra`el, and say, ‘On the fifteenth day of this seventh month is the feast of Sukkot for seven days to Yahuah.’” (Lev. 23:2, 5, 34).
“You shall dwell in booths (sukkot) seven days. All who are native-born in Yisra`el shall dwell in booths (sukkot), that your generations may know that I made the children of Yisra`el to dwell in booths (sukkot), when I brought them out of the land of Egypt. I am Yahuah your `Elohiym.” (Lev. 23:42, 43). “Then the cloud covered the tent of meeting, and the Glory of Yahuah filled the tent.” (Exod. 40:34). When the people of Yisra`el celebrated the dwelling in the temporary structures known as sukkot, they would automatically remember that it was this time that Yahuah’s Shekinah (Presence/Glory) came to dwell amongst Man (Immanu`el) (Messianic Sabbath).
“Seven days you shall offer an offering made by fire to Yahuah. On the eighth day shall be a set apart convocation to you; and you shall offer an offering made by fire to Yahuah. It is a solemn assembly; you shall do no regular work.” (Lev. 23:36). “When eight days were fulfilled for the circumcision of the Child, His name was called Yahusha, which was given by the messenger before He was conceived in the womb.” (Luke 2:21).The eighth day after the first day of Sukkot is known as Shemini Atzeret or Assembly of the Eighth (day being inferred) and is another of Yahuah’s mo`edim.
The significance of the eighth day is far reaching:
“This is my covenant, which you shall keep, between me and you and your seed after you. Every male among you shall be circumcised…He who is eight days old will be circumcised among you, every male throughout your generations,” (Gen. 17:10, 12a). To enter into and become part of the Covenant People, Yahuah commands all male children to be circumcised on the eighth day.
“You shall not delay to offer from your harvest and from the outflow of your presses. You shall give the first-born of your sons to me. You shall do likewise with your oxen and with your sheep. Seven days it shall be with its mother, then on the eighth day you shall give it me.” (Exod. 22:29, 30). All first-born sons had to be redeemed back from Yahuah, but the first-born animals were sacrificed. “that you shall set apart to Yahuah all that opens the womb, and every first-born which you have that comes from an animal. The males shall be Yahuah’s… It shall be, when your son asks you in time to come, saying, ‘What is this?’ that you shall tell him, ‘By strength of hand, Yahuah brought us out from Egypt, from the
-7-
house of bondage… and it happened, when Par`oh would hardly let us go, that Yahuah killed all the first-born in the land of Egypt, both the first-born of man, and the first-born of animals. Therefore, I sacrifice to Yahuah all that opens the womb, being males; but all the first-born of my sons I redeem.’” (Exod. 13:12-15). The significance of this is that Miryam’s first-born son shed His blood sacrificially and typically in the act of both redemption and of entering into Yahuah’s Covenant.
“You shall not go out from the door of the Tent of Meeting seven days, until the days of your consecration are fulfilled: for He shall consecrate you seven days. What has been done this day, so Yahuah has commanded to do, to make atonement for you.” (Lev. 8:33, 34). “Aharon lifted up his hands toward the people, and blessed them; and he came down from offering the sin offering, and the burnt offering, and the shalom offerings…Moshe and Aharon went into the Tent of Meeting, and came out, and blessed the people: and the Glory of Yahuah appeared to all the people.” (Lev. 9:22, 23). It was only on the eighth day that the High Priest was fully consecrated and be able to offer up the required sacrifices(Messianic Sabbath).
“Behold, there was a man in Yerushalayim whose name was Shim`on; and this man was righteous and devout, looking for the consolation of Yisra`el, and the Ruakh HaQodesh was on him. It had been revealed to him by the Ruakh HaQodesh that he should not see death before he had seen Yahuah’s Messiah… ‘For my eyes have seen your yahshu`ah…’ There was one Hanah, a prophetess, the daughter of Penu`el, of the tribe of Asher (she was of a great age, having lived with a husband seven years from her virginity, and she had been a widow for about eighty-four years), who did not depart from the Temple, worshipping with fastings and petitions night and day. Coming up at that very hour, she gave thanks to Yahuah, and spoke of Him to all those who were looking for redemption in Yerushalayim.” (Luke 2:25-34). HaRuakh brought up both Shim`on, representing the men of Yisra`el and Hannah, representing the women of Yisra`el, to witness the dedication of the Eternal High Priest and the sacrificial shedding of the Covenant-ratifying blood of the Lamb, found in the Messiah Yahusha. “For such a High Priest was fitting for us: set apart, guiltless, undefiled, separated from sinners, and made higher than the heavens; who does not need, like those High Priests, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this He did once for all, when He offered up Himself.” (Heb. 7:26, 27).
שלוש רגלים Shalosh Regalim or the Three Pilgrimage Festivals “You shall observe a feast to me three times a year. You shall observe the feast of matzah (Pesakh)… And the Khag-HaKatzir, the first fruits of your labours, which you sow in the field (Shavu`ot): and the Khag-HaKatzir, at the end of the year, when you gather in your labours out of the field (Sukkot).” (Exod. 23:14-16). Pesakh and Shavu`ot are bracketed by major agricultural periods. Springtime would have been a very busy time for any tradesman, within the agricultural environment. Prior to and during the sowing and harvesting seasons, the manufacture and repair of farming implements would be at a peak and it would be, therefore, unlikely that Yosef would have travelled at this time. This would leave the probable timing as shortly after the autumn harvest.
(c) Timing through culture
The weather conditions of Yisra`el would severely curtail any form of travel during winter or summer and would indicate either a spring or autumn time for the couple to travel. It would
-8-
be normal for the man only to travel in order to pay taxes (or census). However, Yosef’s young wife was due to go into labour, so it was understandable for her to accompany Yosef.
“There were shepherds in the same country staying in the field, and keeping watch by night over their flock.” (Luke 2:8). The altitude ofBeit-Lekhem is 2543 ft. and 100 ft. above Yerushalayim. Around the eighth month (Oct.-Nov.), the shepherds would take the sheep to much lower altitudes for the winter. As the shepherds were still at Beit-Lekhem, the timing would be before this round-up.
This would further strengthen the timing of Sukkot.
If this was the case, then nine months before Sukkot is Khag Khanukkah (חֲנוּכָּה חָג), the Festival of Lights. This is a celebration of the dedication of the new altar in the Second Temple in 164 B.C.E. after the desecration by the Seleucid King Antiochus Epiphanes. The subsequent successful Maccabean revolt and miraculous provision of the military victory.
The festival is centred around the lighting of a nine candle Khanukiyah that signifies the bringing of light into the world (Chabad.org). This would signify that the Master Yahusha’s conception was the beginning of His incarnation.
For each night of eight nights, representing the eight days of the miracle, a candle is lit from the main candle known as the Shammash or Servant. It is from the light of this Shammash, that all the other candles obtain their light.
Shammash – Messiah Yahusha stated, “Whoever of you wants to become first among you, shall be servant of all. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many.” (Mark 10:44, 45).
Candle 1 – “`Elohiym said, ‘Let there be light,’ and there was light. `Elohiym saw the light, and saw that it was good. `Elohiym divided the light from the darkness.” (Gen. 1:3, 4).
Candle 2 – “Yahuah went before them by day in a pillar of cloud, to lead them on their way, and by night in a pillar of fire, to give them light, that they might go by day and by night: the pillar of cloud by day, and the pillar of fire by night, did not depart from before the people.” (Exod. 13:21, 22).
Candle 3 – “By Dawid. ‘Yahuah is my light and my salvation. Whom shall I fear? Yahuah is the strength of my life. Of whom shall I be afraid?’” (Psa. 27:1); “For you will light my lamp, Yahuah. My `Elohiym will light up my darkness.” (Psa. 18:28).
Candle 4 – “NUN Your word is a lamp to my feet, And a light for my path.” (Psa. 119:105).
Candle 5 – “In Him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.” (John 1:4, 5).
Candle 6 – “Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.” (Matt. 5:16).
Candle 7 – “Arise, shine; for your light is come, and the glory of Yahuah is risen on you… Nations shall come to your light, and kings to the brightness of your rising.” (Isa. 60:1,3).
Candle 8 – “The city has no need for the sun, neither of the moon, to shine, for the very glory of `Eloakh illuminated it, and its lamp is the Lamb.” (Rev. 21:23) (Hanukah).
Although Khag Khanukkah is a traditional (not Biblical) feast, it is mentioned in Scripture, “It was the Feast of Khanukkah at Yerushalayim.” (John 10:22). By ignoring traditional Jewish teaching, much of the beauty of Scripture may be lost.
-9-
Where did the birth take place?
(i) The town
“But you, Beit-Lekhem Efratah, Being small among the clans of Yehudah, Out of you one will come forth to me that is to be Ruler in Yisra`el; Whose goings forth are from of old, from everlasting.” (Mic. 5:2). This verse is commonly cited as the reason that Beit-Lekhem was chosen as the birth-place of the Master. However, this is completely about face. Beit-Lekhem was in the plan of Yahuah from the foundation of the earth. This was the reason that Yahuah had His prophet fore-tell of the birth-place. The shepherds’ watch-tower or Migdal Eder on the road to Beit-Lekhem was also the rabbinically accepted place of the emergence of the Messiah (Wadge p.29 #13 quoting Targum Yonatan).
בֵּיתלֶחֶם #H1035 Beit-Lekhem – House of Bread (Food). Like most cultures, the word for food is usually the same as that of the staple diet. “Yahusha therefore said to them, ‘Most assuredly, I tell you, it was not Moshe who gave you the bread out of heaven, but my Father gives you the true Bread out of heaven.’ Yahusha said to them, ‘I am the Bread of Life. He who comes to me will not be hungry, and he who believes in me will never be thirsty.’” (John 6:32, 35). It was the miraculous provision of man(na) that temporarily sustained the Yisra`elites throughout the wilderness journeying. It should not be any surprise, therefore, that the Bread of Life should be miraculously provided by Yahuah for eternal life.
“Now Dawid was the son of that Efratite of Beit-Lekhem-Yehudah, whose name was Yishai…” (1 Sam. 17:12a); “Yosef also went up from the Galil, out of the city of Natzeret, into Yehudah, to the City of Dawid, which is called Beit-Lekhem, because he was of the house and family of Dawid;” (Luke 2:4). Beit-Lekhem Efratah was the birth-place and traditionally the burial place of King Dawid (Wadge p. 26). It was this that gave rise to the town being called the City of Dawid (Barclay p. 15). This was in the land of the tribe of Benyamin in contradistinction to Beit-Lekhem in the northern land of Z`vulun.
The area around Beit-Lekhem was highly fertile and was renowned for the rearing of sheep. It was from these flocks that the sacrificial lambs would be selected for sacrifice in the Temple.
(ii) The building
“It happened, while they were there, that the appointed day (mo`ad)had come that she should give birth. She brought forth her firstborn son, and she wrapped Him in bands of cloth, and laid Him in a feeding trough, because there was no room for them in the inn.” (Luke 2:6, 7). Traditionally, any traveller could seek shelter in a person’s home. How much more so would have a young, heavily pregnant woman, probably in the early stages of labour, been welcomed into a home.
Καταλύματι #G2646 katalymati – inn, lodging place, +guestroom. This has the connotation of a temporary dwelling place, commonly an inn. Due to the high numbers of travellers, it would be probable that any inn would have had no spare room. However, as shown above, it would be unlikely that a traveller would be turned away from someone’s home, especially were kinsmen may live. It may refer to a guestroom, either at the back of a house or up on the roof. However, homes in a small town such as Beit-Lekhem, would unlikely have the luxury of spare, unused rooms.
-10-
These rooms may have been full, so that the couple may have been lodged in a home. The owners of the house would invariably be living in sukkot, the temporary booths. According to Christian traditionally, the couple were led to a stable that housed animals, and into the manger was placed the new-born baby. However, it was common that animals were brought into the home for night protection and Bailey argues for this scenario quoting the biblical account of Jephthah in Judges 11:29-40 (Bailey p. 30).
If the timing of the birth was on the first day of Sukkot, then Beit-Lekhem would have been a popular town in which travellers from afar would look for hospitality, especially for the paying of tithes, taxes in Yerushalayim and fulfilling the census. Although tradesmen were not required to tithe as a form of income tax, the commandments for the agricultural producers to take the מעשר שני ma`aser sheni – Second Tithe to the Temple, and attend Sukkot, would make all spare accommodation approaching Yerushalyaim scarce.
To what then, could the mention to temporary dwelling refer? If indeed, it was Sukkot, then the temporary dwelling would be the sukkot or booths, built annually to remember the wilderness wanderings. All Torah observant people would be expected to live in the booths for the week of the feast. The scenario could well have been the righteous couple arriving in Beit-Lekhem just in time for the birth, and wanting to stay in a booth. However, all were fully occupied and none could be built as the first day would be a Shabbat, in which no work would be allowed. In any event, the local women would have ushered Miryam into one of their homes, away from the eyes of the local men. The local mid-wife would deliver the baby and placed it in a feeding trough, at the animal end of the home.
מִגְדַּל־עֵדֶר #H4029 mig-dal eh-dare Tower of the Flock. Many commentators look to here as the place of the birth, given that it was where the new-born lambs were placed. As above, this seems unlikely that one building is capable of holding thousands of lambs at a time. There would have been several military watchtowers across the area wherein the shepherds could look out for the dispersed flock and receive protection from predatory animals and thieves. It would be more probable that the entire region would be termed מִגְדַּל־עֵדֶר Migdal `Edar with an elevated area overlooking the whole region. It was from this area that the shepherds came to reveal the Lamb of `Eloakh.
Who were the visitors to the Child?
Culturally, the birth of any child is a time of great rejoicing. Along with the mid-wife and any attending women, that after being cleaned up, it would have been appropriate for the home-owners to welcome the new birth. Nevertheless, there are some visitors to whom Scripture records.
(i) The shepherds
“There were shepherds in the same country staying in the field, and keeping watch by night over their flock… ‘For there is born to you, this day, in the City of Dawid, a Saviour,
-11-
who is the Messiah the Master… This is the sign to you: you will find a baby wrapped in strips of cloth, lying in a feeding trough…’ It happened, when the angels went away from them into the sky, that the shepherds said one to another, ‘Let us go to Beit-Lekhem, now, and see this thing that has happened, which Yahuah has made known to us…’” (Luke 2:8-15). These were not just ordinary shepherds: these were Beit-Lekhem shepherds. As mentioned above, Beit-Lekhem was the area in which the Temple flocks were kept, and it was to these flocks that the shepherds tended. However, the shepherds were not only the guardians of the sheep, they had another, more vital role. It was their responsibility to closely inspect any new-born lamb to ensure that it was without spot or blemish. Any disqualifying imperfection would result in the lamb being taken out of the flock. This was required so that any male lamb that remained would be ritually acceptable for sacrifice and only perfect, female lambs were allowed to breed. It was their duty to inform the priests as to the status of all the new lambs.
When a lamb was found to be suitable for sacrifice, that is without any blemishes, the shepherd would wrap it up in strips of cloth to prevent damage or injury. Upon seeing the baby wrapped so, their thoughts would automatically go to the sacrificial animal (Gallaty p. 79). However, this may be problematic in considering the shear numbers involved. There was an estimated three million people in Yerushalayim for Pesakh (Bible History). If conservatively, one lamb fed twenty people, this would require 150,000 animals to be slaughtered, plus all the other lambs needed throughout the year, there would not be the space nor the amount of material to wrap up all the lambs born. As it was only male lambs that were sacrificed, this would double the number born every year.
The shepherds were told of a sign that, “you will find a baby wrapped in strips of cloth…” This would not have been a reliable sign, as, if traditionally, the Child was wrapped up in swaddling clothes. Any baby, would have been so wrapped up. However, if it was strips of cloth, this would be more like the wrapping up of a corpse, not a new-born baby (see (c) Myrrh below).
It is more likely that the sign would be that “you will find a baby… lying in a feeding trough.” A new-born baby would probably been placed in a bed or cot. However, it would have been most unusual for a baby to be in an animal’s trough.
“The angel said to them, ‘Do not be afraid, for behold, I bring you Good News of great joy which will be to all the people…’ When they saw Him, they publicized widely the saying which was spoken to them about this Child. All who heard it wondered at the things which were spoken to them by the shepherds. The shepherds returned, glorifying and praising `Eloakh for all the things that they had heard and seen, just as it was told them.” (Luke 2:10-20). The shepherds were also the first evangelists, witnessing to the people as to Who this Child was. The shepherds proclaimed the arrival of Immanu`el, Yahuah’s Annointed One.
This also strengthens the argument for the birth to have been witnessed by other people, but to these it was just the birth of another child. That is, until the arrival of the shepherds. It was only after their close inspection and acceptance that they told the on-lookers and then they left the town to return to their flocks.
-12-
(ii) The Magi
“Now when Yahusha was born in Beit-Lekhem of Yehudah in the days of Herod the king, behold, wise men from the east came to Yerushalayim, saying, ‘Where is He who is born King of the Yehudim? For we saw His star in the east, and have come to worship Him.’” (Matt. 2:1, 2). Contrary to tradition, there is no mention as to the number of wise men. The plural simply indicates more than one.
μάγοι #G3097 magoi – + member of the Persian priestly caste, possessor of supernatural knowledge and power, magician, deceiver. These were generally well-respected men, having responsibilities in Persia as the rabbis have in Yisra`el. They were teachers and interpreters of the torah and officiated at all sacrifices. However, as with all powerful positions, there would rise up men who would deceiver others as to their wisdom. The English word magician derives from the act of deception practised by the fraudster.
They had a wide range of medical and scientific knowledge, especially in astrology. It is this last area that would have led to the pilgrimage to the Child. The Persian caste was derived from the Babylonian/Chaldean class of star-gazers that were constantly making astronomical observations. There are several suggestions as to the identity of the star: Hailey’s Comet, Saturn/Jupiter conjunction or the star, Sirus. Whatever the identity, historians have tried to pass off the appearance as a natural occurrence. Nevertheless, as with many miracles, it is not just the occurrence but the exact coincidental timing of the event that is miraculous. Irrespective of what the star was, there was no doubt to the magi that it signified the birth of a King.
“I see Him, but not now; I see Him, but not near: There shall come forth a Star out of Ya`akob, A sceptre shall rise out of Yisra`el, Shall strike through the corners of Mo`av, Break down all the sons of tumult.” (Num. 24:17). The seer Bil`am’s prophetic utterance to Balak at Beth Pe`or, tells of one Person who will be represented by both a star and a sceptre. Throughout the east, a star was the symbol of a god, whereas the sceptre is a symbol of a king. Therefore, this one Person, is both a God and a King.
The Magi, coming from the east had to travel down the King’s Highway to the east of the Yarden Valley. At Heshbon, they would cut across to the west past Beth Pe`or and south of Yericho to the Ridge Route and Yerushalayim. “Now when Yahusha was born in Beit-Lechem of Yehudah in the days of Herod the king, behold, wise men from the east came to Yerushalayim, saying, ‘Where is He who is born King of the Yehudim? For we saw His star in the east, and have come to worship Him.’” (Matt. 2:1, 2). The Magi confirm this fulfilment of the Bil`am prophecy by telling Herod that they had come to see the King and to worship Him (as `Elohiym).
It has been suggested that the Magi were Jews, being distant followers of the `Elohiym of Dani`el from when he was in Babylon. However, this seems unlikely, as the magi declared the Child as ‘King of the Yehudim’ and not referring to Him as their King or the Messiah. To this King, the Magi brought gifts. There are three types of gifts mentioned (the traditional reasoning for the number of wise men).
(a) Gold
This was the traditional gift to bring a king, in the form of coinage or jewellery. However, it was also indicative of incorruption and eternal value. “The multitude of camels shall cover
-13-
you, the dromedaries of Midyan and `Efah; all they from Sheva shall come; they shall bring gold…” (Isa.60:6a). This Messianic prophecy tells of the gifts brought to the Messiah.
Gold in its natural state, metal-bearing ore, is of no use. The ore and even so-called nuggets are contaminated with impurities. These impurities have to be removed. The first process is by crushing the ore followed by washing. Finally, the gold-bearing residue is heated in a furnace and all dross floats upon the molten metal and can be skimmed off. This heating may be repeated several times to ensure pure metal, that is poured into moulds. In order to be used, the gold has to be further melted and either cast or beaten into the final end product by the master goldsmith. Likewise, the Messiah likewise had to be crushed and put through the furnace of affliction, in order to be used by His Father.
(b) Frankincense
This is solidified sap or a resin from a tree found only in the south-eastern part of the Arabian Peninsula. Its use was only the preserve of priests when it was used in censors. In Yisra`el, priests used this only in the Temple when the powdered resin would be sprinkled on the altar and upon the sacrifices. “…and frankincense, and shall proclaim the praises of Yahuah.” (Isa. 60:6b). This gift was also mentioned in Yesh`yahu’s prophecy and both cited by the renowned Torah commentator Rabbi David Kimchi (Wadge p. 31 quoting Gill).
“Yahuah said to Moshe, ‘Take to yourself sweet spices, gum resin, and onycha, and galbanum; sweet spices with pure frankincense: of each shall there be an equal weight; and you shall beat some of it very small…’” (Exod. 30:34-36a). In order to be used on the altar of sacrifice, the frankincense resin had to be ground into a powder, “When He had given thanks, He broke it, and said, ‘Take, eat. This is my Body, which is broken for you. Do this in memory of me.’” (1 Cor. 11:24). So, to must the Messiah suffer and offer up His body to the scourge before He could offer Himself up as the perfect sacrifice.
Frankincense is also representative of prayers, “Another messenger came and stood over the altar, having a golden censer. Much incense was given to it, that it should add it to the prayers of all the ones on the golden altar which was before the throne. The smoke of the incense, with the prayers of the set apart ones, went up before `Eloakh out of the messenger’s hand.” (Rev. 8:3, 4). It was for the exclusive use of the priests in the worship of Yahuah and this gift, therefore, speaks of sacrifice and of the priestly service of intercession.
(c) Myrrh
Myrrh is a pungent resin from an aromatic balm tree. It is formed when the tree is damaged and sap seeps out in tear-like droplets; the more the tree is wounded, the more sap leaks out. It was highly valued as a perfume, notably for the embalming of a corpse. The word embalming derives from the use of aromatic resins from balm trees, “Nakdimon, who at first came to Yahshuha by night, also came bringing a mixture of myrrh and aloes, about a hundred pounds. So, they took Yahusha’s body, and bound it in linen cloths with the spices, as the custom of the Yehudim is to bury.” (John 19:39, 40).
It was also used in the preparation of anointing oil, “Also take fine spices: of liquid myrrh, five hundred shekels; and of fragrant cinnamon half as much, even two hundred and fifty; and of fragrant cane, two hundred and fifty…and of cassia five hundred, after the shekel of the sanctuary; and a hin of olive oil. You shall make it a set apart anointing oil, a perfume compounded after the art of the perfumer: it shall be a set apart anointing oil.
-14-
You shall use it to anoint the tent of meeting, the ark of the testimony, the table and all its articles, the menorah and its accessories, the altar of incense, You shall sanctify them, that they may be most set apart. Whatever touches them shall be set apart. You shall anoint Aharon and his sons, and sanctify them, that they may minister to me in the Priest’s office.” (Exod. 30:23-30). The anointing oil was used specifically for Temple use; for the tent/Temple building, for all the furniture and for the priests. All of these are typical of the Messiah who was the fulfilment of all types.
Another use was as a pain-killer or soporific akin to labdanum (Fairbairn4), used medicinally externally as a balm or internally as a drink, “They gave Him sour wine to drink mixed with gall. When He had tasted it, He would not drink.” (Matt. 27:34).
Who were the Innocents?
“Then Herod, when he saw that he was mocked by the wise men, was exceedingly angry, and sent out, and killed all the male children who were in Beit-Lechem and in all the surrounding countryside, from two years old and under, according to the exact time which he had learned from the wise men.” (Matt. 2:16). Herod was infamous for the murder of the Sanhedrin and many close family members so it would be no surprise that any child proclaimed to be the King of Yisra`el would be hunted down.
“‘Therefore rejoice, heavens, and you who dwell in them. Woe to the earth and to the sea, because the devil has gone down to you, having great wrath, knowing that it has but a short time.’ When the dragon saw that it was thrown down to the earth, it persecuted the woman who gave birth to the male Child.” (Rev. 12:12, 13). However, this must not be considered solely as a physical attack on some children. “Be sober and self-controlled. Be watchful. Your adversary the devil, walks around like a roaring lion, seeking whom it may devour.” (1 Peter 5:5). The Adversary was determined to destroy the Seed, “I will put enmity between you and the woman, and between your seed and her Seed. He will bruise your head, and you will bruise His heel.” (Gen. 3:15) before the Seed could destroy it. Throughout the Tanakh, this was attempted, but this would be the final attempt before the Seed’s heel was struck on Gulgolta (for further details see the Maxi Bible Study The Seed – First Generation Assembly).
“Then that which was spoken by Yirmeyahu the prophet was fulfilled, saying, ‘A voice was heard in Ramah, Lamentation, weeping and great mourning, Rachel weeping for her children; She would not be comforted, Because they are no more.” (Matt. 2:17, 18). This prophecy would foretell of Yira`elites being taken into exile but in doing so would pass by Ramah (Barclay p.29). Rachel died giving birth to Binyamin at Migdal Eder by Ramah, on the road to Beit-Lekhem. She died so that her son could live and the irony involves the motherly love for her child.
Post-Nativity
There seems to be some confusion as to the events immediately after the Birth. Whether this is down to Luke’s original misunderstanding of Torah or to later redactors cannot be known for sure. This is furthered by the indiscriminate use of chapter and verses and, in some Bible versions, passage titles.
-15-
The scene from Luke 2:21-38 all seems to take place in the Temple. However, this was impossible under Torah.
“When eight days were fulfilled for the circumcision of the child, His name was called Yahusha, which was given by the angel before He was conceived in the womb. When the days of their purification according to the Torah of Moshe were fulfilled, (Luke 2:21, 22a)… and to offer a sacrifice according to that which is said in the Torah of Yahuah, ‘A pair of turtledoves, or two young pigeons.’” (Luke 2:24).
“Yahuah spoke to Moshe, saying, ‘Speak to the children of Yisra`el, saying, ‘If a woman conceives, and bears a male child, then she shall be unclean seven days; as in the days of her monthly period she shall be unclean. In the eighth day the flesh of his foreskin shall be circumcised.” (Lev. 12:1-3). As such, Miryam and Yosef would have had Yahusha circumcised, probably in the house where He was born.
However, Miryam would not have been able to go to the Temple until a further thirty-three days whilst, “She shall continue in the blood of purification thirty-three days. She shall not touch any holy thing, nor come into the sanctuary, until the days of her purifying are completed…When the days of her purification are completed, for a son, or for a daughter, she shall bring to the Priest at the door of the Tent of Meeting, a year-old lamb for a burnt offering, and a young pigeon, or a turtledove, for a sin offering: and he shall offer it before Yahuah, and make atonement for her; and she shall be cleansed from the fountain of her blood. This is the Torah for her who bears, whether a male or a female. If she cannot afford a lamb, then she shall take two turtledoves, or two young pigeons; the one for a burnt offering, and the other for a sin offering: and the Priest shall make atonement for her, and she shall be clean.’” (Lev. 12:4-8).
Once Miryam had offered up the required birds and received acknowledgement of her ritual cleanliness, “they brought Him up to Yerushalayim, to present Him to Yahuah (as it is written in the Torah of Yahuah, ‘Every male who opens the womb shall be called set apart to Yahuah),’” (Luke 2:22b, 23). “When the parents brought in the child, Yahusha, that they might do concerning Him according to the custom of the law,” (Luke 2:27b).
“‘Sanctify to me all of the firstborn, whatever opens the womb among the children of Yisra`el, both of man and of animal. It is mine.’… that you shall set apart to Yahuah all that opens the womb, and every firstborn which you have that comes from an animal. The males shall be Yahuah’s.” (Exod. 13:2, 12).
“Everything that opens the womb, of all flesh which they offer to Yahuah, both of man and animal shall be your: nevertheless, the firstborn of man shall you surely redeem, and the firstborn of unclean animals shall you redeem. Those who are to be redeemed of them from a month old shall you redeem, according to your estimation, for the money of five shekels, after the shekel of the sanctuary (the same is twenty gerahs).” (Num. 18:15, 16).
“When they had accomplished all things that were according to the Torah of Yahuah, they returned into the Galil, to their own city, Natzeret.” (Luke 2:39). Due to the proximity of Beit-Lekhem to the Temple, the family would most likely have stayed until Yahusha was presented to Yahuah.
-16-
The Nativity in the Book of Revelation
“A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. She was with child. She cried out in pain, labouring to give birth. Another sign was seen in heaven. Behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns…She gave birth to a son, a male child, who is to rule all the nations with a rod of iron. Her child was caught up to God, and to his throne.” (Rev. 12:1-5). From the above passage, many have drawn the conclusion that the Messiah Yahusha, through Yochanan, was giving details so that the birth could be accurately dated to Sept. 11th. 3 B.C.E. (Heiser – youtube.com/…o44nnzra81q). However, the calculations required to come to this conclusion necessitate the use of data compiled by NASA and this indicates that there was a year zero, between 1 C.E. and 1 B.C.E. Therefore, this would make the conclusion 4 B.C.E., in line with the historical data (astronomy.stackexchange.com).
The actual date of Sept. 11th. was also attributed to 1 Tishrei (the 7th. biblical month), that is Yom Teruah. The methods of calculating the historical Jewish dates leaves a margin of error sufficient to include the first day of Sukkot.
The question must be asked as to what this would have meant to Yochanan’s audience.
“`Elohiym said, ‘Let there be lights in the expanse of sky to divide the day from the night; and let them be for signs, and for seasons, and for days and years; and let them be for lights in the expanse of sky to give light on the earth,’ and it was so. `Elohiym made the two great lights: the greater light to rule the day, and the lesser light to rule the night. He also made the stars. `Elohiym set them in the expanse of sky to give light to the earth, and to rule over the day and over the night, and to divide the light from the darkness. `Elohiym saw that it was good.” (Gen. 1:14-18). The sun, moon and stars were set in place for a sign. Astronomy/Astrology was well developed by the end of the 1st. Century. These were in conjunction with Greek Mythology and its Pantheon, so it seems unlikely that it was Yochanan’s intention to draw his audience’s attention to paganism.
Science today is only catching up with biblical accounts with explanations impossible even to have been considered in the 20th. Century. Therefore, I would suggest that the Messiah Yahusha through Yochanan was setting up a means by which 21st. Century to help verify His birth, ironically at a time when scientists are trying hard to prove that He does not exist. The Light of the Scripture is indeed dispelling the darkness of unbelief.
Yahuah bless you and keep you,
Yahuah make His face to shine upon you and be gracious unto you,
Yahuah lift up His face toward you and give you peace.
All glory be to Yahuah,
Ameyn.
-17-
References and Credits
In using these references, it is in no way agreeing to or condoning the theological viewpoint of the authors.
Bailey K.E. (2008) Jesus Through Middle Eastern Eyes, SPCK Pub., London.
Barclay W. (1959) The Gospel of Matthew, Vol. I (Chapters I to X), Saint Andrew Press., Edinburgh.
Fairbairn4 Rev. P. The Imperial Bible Dictionary, Vol.IV, Blackie & Son, London.
Harris R.L., Archer G.L., Thoelogical Wordbook of the Old Testament, Moody, Chicago, Waltke B.K. (1980) Il.
(denoted by *)
Gallaty R. (2017) The Forgotten Jesus, Zondervan, Grand Rapids, Michigan.
Kittel G. & Friedrich G. Theological Dictionary Of The New Testament, trans. Bromiley
(1988) G., Pasternoster Press, Exeter, U.K.
(denoted by +)
Jukes A. (1954) The TorahOf The Offerings, The Lamp Press, London.
Stern D. (1998) Complete Jewish Bible, Jewish New Testament Pub.,
(CJB) Clarksville, Maryland, U.S.A.
Strong J. (1994) Strong’s New Exhaustive Concordance of the Bible, World
(denoted by #H or G) Bible Publishers Inc., Madison.
Strong J. (1996) The New Strong’s Complete Dictionary of Bible Words,
(denoted by #H or G) Thomas Nelson, Nashville.
Wadge Dr. R.B. (2015) Discovering The Jewish Roots Of The Gospel Of Matthew, Jewish Roots Pub., U.S.A.
https://bible-history.com/backdrops/jerusalem
https://biologos.org/series/how-should-we-interpret-biblical-genealogies/articles/
matthews-geneaology-of-jesus-part-1
https://www.blueletterbible.org
https://www.chabad.org/holidays/chanukah/article_cdo/aid/3857239/jewish/the-maccabees-
the-jewish-freedom-fighters.htm
https://www.gotquestions.org/what-year-was-jesus-born.html
https://reasons.org/explore/publications/articles/was-jesus-s-arrival-accurately-predicted-
in-the-bible
https://astronomy.stackexchange.com/questions/57449/why-is-there-a-year-1-b-c-a-year-0-
and-a-year-1-a-d-in-nasa-s-five-millennium
https://www.threemacs.org/themes/jewish/cursedline.htm
https://www.yeshuahamashiach.org/hanakah_instructions.htm
17 U.S. Code § 107 – Limitations on exclusive rights: Fair use
Notwithstanding the provisions of sections 106 and 106A, the fair use of a copyrighted work, including such use by reproduction in copies or phonorecords or by any other means specified by that section, for purposes such as criticism, comment, news reporting, teaching (including multiple copies for classroom use), scholarship, or research, is not an infringement of copyright. In determining whether the use made of a work in any particular case is a fair use the factors to be considered shall include—
(1) the purpose and character of the use, including whether such use is of a commercial nature or is for nonprofit educational purposes;
(2) the nature of the copyrighted work;
(3) the amount and substantiality of the portion used in relation to the copyrighted work as a whole; and
(4) the effect of the use upon the potential market for or value of the copyrighted work.
-19-
First Generation Assembly 