Year of Birth of Jesus

Bible puts the birth of Jesus:

(1) Before the death of King Herod [Luke 1.5]; ) Josephus records that Herod died in April of 4 BC.[ However Chuck Missler quotes anothersource which gives the death of King Herod as January 14, 1 B.C. (Magillath Ta'anith, an ancient Jewish scroll contemporary with Jesus.) ] The magi came to Herod and told him when they had seen the star of Christ in the East. Herod wanting to protect his royal line had all males in Bethlehem under two-year old killed. (Matthew 2.1) a The Joseph family fled in time and took refuge in Egypt. They returned after the death of Herod from Egypt. Assuming the death of Herod as 4 BC the birth of Christ could be placed between 6 and 5 BC.

(2) Since the reason for Joseph and Mary to make the trip from Nazareth to Bethlehem was the Roman Census,(Luke 2.3-7) if we could identify the time when this was done in Palestine we could pin point the birth of Jeus. Luke 2.1-2 identifies a census taken throughout the Roman Empire during the reign of Caesar Augustus, by Cyrenius (also Quirinius) when he was governor of Syria. .However there is no historical record of this particular census in the annuls of Rome. Since the Roman Empire was very vast census was spread over several years and this particular census must have been any of the earlier orders. The first century historian Josephus records that Cyrenius did conduct a census in BC 6/7. During the Roman census of Judea in 6 BC [Luke 2.2]; Quirinius was the governor of Judea which was during the period 6-9 BC. We also know that he performed a taxation census in 6 BC.

(3) Luke 3.23 states that 'At the fifteenth year of the reign of Tiberius as emperor of Rome Jesus was about thirty years' old . This would place the birth of Jesus at about 2 BC . Tiberius became emperor in 14 AD. The statement "about thirty" do not allow us much accuracy. We cannot actually pin point the year. Jesus could well have been 33 or 34. The only condition for holding any priestly office was that one should be over thirty. This is what Luke was referring to.

Chuck Missler (http://www.joshuanet.org/articles/born.htm) on the other hand places the year of birth as 2 BC on following grounds:

(5) Tertullian, (born about 160 A.D.) stated that Augustus began to rule 41 years before the birth of Jesus and died 15 years after that event. Augustus' died on August 19, 14 A.D., placing Jesus' birth before 2. B.C. Tertullian also notes that Jesus was born 28 years after the death of Cleopatra in 30 B.C., which gives a date of 2 B.C.

(6)Iraneus, born about a century after Jesus, also notes that the Lord was born in the 41st year of the reign of Augustus. Since Augustus began his reign in the autumn of 43 B.C., this also appears to substantiate the birth in 2 B.C.

(7)Eusebius (264-340 A.D.), the "Father of Church History," ascribes it to the 42nd year of the reign of Augustus and the 28th from the subjection of Egypt on the death of Anthony and Cleopatra. The 42nd year of Augustus ran from the autumn of 2 B.C. to the autumn of 1 B.C. The subjugation of Egypt into the Roman Empire occurred in the autumn of 30 B.C. The 28th year extended from the autumn of 3 B.C. to the autumn of 2 B.C. the only date that would meet both of these constraints would be the autumn of 2 B.C.

Massive evidence therefore points to somewhere near 6 BC and I have used this as the model year in the following calculations.

Various methods of arriving at the dates of birth have been employed throughout Christian History with lot of mud slinging from sponsors;

Four of these are explained below:

1. Analysis based on astrological studies
2. Analysis based on the Lord's festivals and implications of what they mean.
3. Analysis based on the temple service of Zechariah
4. Early church Documents

1: The Arguments Based on Revelation 12:1-5

By a very intricate astronomical argument following a statement from rhe book of Revelation, Ernest proposes that Jesus was actually born on Rosh Ha-Shanah on September 11 in 3 BC between 6:15 and 7:45 PM The Argument runs as follows:

This could hardly be a description of the Virgin Mary. This "Woman" had the heavens associated with her - the Sun, Moon and the Twelve Stars. John said that this particular display was a wonder (a sign) and that it was "in heaven."

The Bible speaks of three "heavens."
The first is that in which the birds fly and all weather phenomena occur (Jeremiah 4:25; I Kings 18:45).
The second is that of the Sun, Moon, planets and stars (Genesis 1:17).
The third heaven is that where God lives (II Corinthians 12:2).
The Woman in the first three verses is featured as being in heaven with both the Sun and the Moon . So this woman is in the second heaven and is not on earth.

So the Woman represent a constellation - which fits the constellation Virgo the Virgin. Virgo is often represented as a lady with the sheafs in hand - the first fruits of wheat. In the period of Jesus' birth, the Sun entered into the head position of the Virgo around August 13, and exited from her feet about October 2. The Sun was "clothing" or "adorning" the Woman so that the Sun in the vision was in a mid-bodied to the Woman The only time in the year that the Sun could be in a position to "clothe" the celestial Woman called Virgo (that is, to be mid-bodied to her, in the region where a pregnant woman carries a child) is when the Sun is located between about 150 and 170 degrees along the ecliptic. This "clothing" of the Woman by the Sun occurs for a 20-day period each year. This 20-degree spread indicates the general time when Jesus was born. In 3 BC, the Sun would have entered this celestial region about August 27 and exited from it about September 15. Jesus the Man-Child would have to be born within that 20-day period. From the point of view of the Magi who were astrologers, this would have been the only logical sign under which the Jewish Messiah might be born.

Virgo is actually located within the last ten degrees of Leo. Thus, the story of Jesus and his mission on earth, as related by these heavenly symbols, should logically begin with his birth from a virgin and conclude with him being crowned king in the final sign of Leo the Lion (with its chief star being Regulus - the King Star).

Prof. Thorley has shown that there are exactly twelve stars surrounding the head of Virgo as we see them from earth. They are (according to astronomical terminology): (1) Pi, (2) Nu, (3) Beta (near the ecliptic), (4) Sigma, (5) Chi, (6) Iota - these six stars form the southern hemisphere around the head of Virgo. Then there are (7) Theta, (8) Star 60, (9) Delta, (10) Star 93, (11) Beta (the second magnitude star) and (12) Omicron - these last six form the northern hemisphere around the head of Virgo. All these stars are visible ones that could have been witnessed by observers on earth. ( See the map above)

Thus, the description of the apostle John in Revelation Twelve describes a perfectly normal heavenly scene that could be recognized by all people on the inhabitable areas of the earth. Here was Virgo with twelve stars around her head, while the Sun was in uterine position and the Moon under her feet. And again, the only time this could have occurred in 3 BC was on the Day of Trumpets (or Rosh Ha-Shanah).

The position of the Moon in John's vision actually pinpoints the nativity to within a period of an hour and a half (within 90 minutes) on that day. This may appear an outlandish assessment to make, but it is quite possible. In short, the Book of Revelation shows the precise hour and a half of Jesus' birth!

The key is the Moon. The apostle said it was located "under her feet gives about 6:15 p.m. (sunset), and lasted until around 7:45 p.m. (moonset )

So Jesus was actually born on Rosh Ha-Shanah on September 11 in 3 BC between 6:15 and 7:45 PM.

The problem in this treatment is the validity of the assumption that this passage refers to the birth of Jesus. In the beginning of the book we are specifically told that

So the whole book of Revelation is concerning the period after the Patmos revelation and does not refer to the birth of Jesus or to the past history. The portion cannot be a bible code for the date of birth of Jesus. The remaining portion of Rev. 12 does not show any reasonable connection with the assumption. In other words this is a typical example of a text taken out of context. Revelation being a book which permits varying interpretations , this is not surprising.

2. Analysis based on the Lord's Festivals and Implications of what they mean.

a. Argument Based on Jewish expectation of arrival of Elijah.

The Jews always put an extra empty chair at the table and an extra cup of wine on the table during the Pesach meal. They also left the front door open during the passover seder in the hope that Elijah will come and join the meal heralding the coming of mesia. . Jesus identified John the Baptist as Elijah who was to come. Hence it can be assumed that he was born on Pesach.

"If John the Baptist was born at Pesach, Jesus must have been born during the High Holy Days or at Succoth (40 weeks later). In Luke 1:26 and 36 we are told that Jesus was six months younger than John. "

b. Argument Based on Emmanuel

"We are given a possible clue about the time of the birth by the angel who appeared to the shepherds. He said, "Do not be afraid. I bring you good news of great joy that will be for all the people" (Luke 2:10). There are actually two clues here. Succoth is a festival of joy, and it is also known as the "Festival of the Nations". The angel was actually giving them a greeting for the Festival of Succoth. This is the only festival where the nations are positively encouraged to participate (Zechariah 14:16-19). "

"The birth of Yeshua at Succoth fulfils another prophecy: "The virgin will be with child and will give birth to a son, and they will call him Emmanuel - which means, "God with us". (Matt. 1:23, a quotation from Isaiah 7:14)."

Johns in his gospel mentions the idea of the Word coming to earth in a fleshly tabernacle.

John 1:14 The Word became flesh and Tabernacle among us.

"If the day of his birth were the first day of Succoth, the day of his circumcision would be the eighth day of Succoth, which, like the first day, is a day of sacred assembly. (Leviticus 23:39). On this day, or traditionally the day after, the Jews complete their annual cycle of Torah readings and start again from Bereshit (Genesis). It is called Simchat Torah (Rejoicing of the Law), and is considered to be a time of "fulfillment" of the Torah. The circumcision of Jesus at this time indicates how he had come to fulfil the Law and the Prophets (Matt. 5:17-18)."

"Starting from Zechariah, the father of John the Baptist, and his first period of duty in the Temple, and doing a few simple calculations, we arrive at a result that gives a new and profound meaning to many passages of Scripture." - Excerpts from article,"Birth of Yeshua, by Mike Gascoigne

For that reason, Yeshua is very likely to have been born at Succoth.

Lightfoot (Horæ Hebr, et Talm., II, 32), argues for a relation between Passover and Pentecost to Easter and Whitsuntide, connecting the Nativity with the feast of Tabernacles. He argues from Old Testament prophecy, e.g. Zacharias 14:16 sqq,; combining, too, the fact of Christ's death in Nisan with Daniel's prophecy of a three and one-half years' ministry (9:27), he puts the birth in Tisri, i.e. September. - The Catholic Encyclopedia

All arguments based on typology can at most justify a valid conclusion arrived otherwise. But it will be a mistake to build a conclusion on the basis of typological arguments alone.

Chuck Misler argues vehemently on the Tishri date based on the typology. (Chuck Misler http://www.ldolphin.org/xmas.html)

"However, there are many Messianic Believers who, from a Jewish perspective, are convinced that the time of year when Yeshua was really born was at the Succoth (the Feast of Tabernacles). Taking into account certain Jewish customs and traditions, and applying them to the biblical birth narrative, it's not difficult to calculate and arrive at this season, known as "the season of our Joy."

After entering the Succah, and reciting certain prayers, the ceremony of Ushpizin bids us to partake in the privilege of inviting and welcoming the "Sh'kinah" ) G-d's Presence) and the seven "faithful shepherds" who enter the succah with us as exalted guests. These guests come to observe how their descendants FULFILL the mitzvah (commandment) of the Succah, in which they dwell under G-d's protection, in accordance with what G-d had promised in the Torah. These seven faithful shepherds of Israel are: Avraham, Yitzchak, Ya'acov, Yosef, Moshe, Aharon, and Melech (King) David. Back in the Luke narrative, though the text does not specify "seven" shepherds who went to visit Meriam, there seems to be a hint, when one reads between the lines. Moreover, the purpose of their visit is recorded to be very similar with that of the Ushpizin, in which the text states that it was to "see this thing that had happened, which the Lord has told us about." (Luke 2:15).

Likewise, during Succoth, Jewish families today in Israel construct a flimsy shelter called a "Succah", made of loosely assembled walls and a leafy overhead covering. In the Succah, we eat or sleep. This is a reminder to us that we were completely dependent on G-d as we wandered for forty years in the desert after departing from Egypt and were led by "a pillar of cloud by day, and a pillar of fire by night." Because of this experience, we recall that "G-d is with us" (Emmanu-El).

In this same narrative in Luke 2 regarding the Shepherds to whom an angel of the Lord appears, note that the text says that they were "watching over their flocks, AT NIGHT." The angel brings them a message that their Messiah was born in the town of David, during that day which had just passed to night. This message was accompanied by the appearance of a great heavenly host, praising G-d. When we consider the seasons in Israel, and the weather patterns, one might ask "What is the latest time of year in which shepherds would still be outside with their flocks in the Judean hills, AT NIGHT?" November through February are far to cold in Israel to be doing this kind of activity. The answer of course points to the end of October, at the latest, for temperature reasons alone. Depending of the Hebrew calendar in any given year, as mentioned above, Succoth always falls in the September-October time frame, when the weather is still warm and pleasant outside, especially AT NIGHT. For these reasons, and many others not documented here, we think Yeshua is very likely to have been born at Succoth.

And so, the birth of Yeshua at Succoth fulfils another prophecy: "The virgin will be with child and will give birth to a son, and they will call him Emmanu-El - which means, "G-d is with us". (Matt. 1:23, quoting from Yishaiyahu (Isaiah) 7:14).

he was born in a type of Succah where servants of a household slept, or where they kept sheep and cattle. Luke uses the Greek word for "manger" but because Yeshua was Jewish, and it was most likely the festival of Succoth, the text probably describes a Succah.

Yochanan, in his Gospel narrative of Yeshua's birth, confirms this truth when he indicates that G-d had come to earth to dwell with (and serve) humanity. We read in Yochanan (John) 1:14 about how "The Word became flesh and made his dwelling (Tabernacled) among us," which is a clear and obvious reference to Succoth.

Yeshua's birth was the first day of Succoth, then the day of his circumcision would be the eighth day after Succoth which, in accordance with Torah is also day of sacred assembly. (ViYikrah [Leviticus] 23:39). On this day, called "Shemini Atzeret," or "the Eighth day of Solemn Assembly" and later called "Simchat Torah" or "Rejoicing in Torah," we complete our annual cycle of Torah readings and start again from Bereshit (Genesis). It is considered to be a time of "fulfillment" of the Torah and also a new beginning for it, in our lives, since Torah is never abandoned. This indeed would seem to be a fitting holiday for Yeshua's circumcision and dedication before G-d, since He came to set the Torah on a firm foundation by correctly interpreting it and fulfilling it (i.e., becoming the goal to which the Law and the Prophets pointed), thereby making a way to renew the Torah in our lives. (Matt. 5:17-19). "

c. Another method calculates backward from the date of Crucifixion.

From Internet article: "The Messiah's date of birth", Hilke Dokter

The problem here is that nowhere in the Bible the exact period of ministry is stated as 3 and half years. We are not sure of this at all.

d. Arguments for other dates.

There are found in ancient documents many dates given for the birth of Christ, some are more probable than others.

For instance: The Catholic Encyclopedia states:

"Others reached the date of 24 or 25 Pharmuthi (19 or 20 April). With Clement's evidence may be mentioned the "De paschæ computus", written in 243 AD and falsely ascribed to Cyprian (P.L., IV, 963 sqq.), which places Christ's birth on 28 March, because on that day the material sun was created. But Lupi has shown that there is no month in the year to which respectable authorities have not assigned Christ's birth (Zaccaria, Dissertazioni ecc. del p. A.M. Lupi, Faenza, 1785, p. 219). Clement, however, also tells us that the Basilidians celebrated the Epiphany, and with it, probably, the Nativity, on 15 or 11 Tybi (10 or 6 January). At any rate this double commemoration became popular, partly because the apparition to the shepherds was considered as one manifestation of Christ's glory, and was added to the greater manifestations celebrated on 6 January;".

3. Analysis based on the temple service of Zachariah

This calculation is based on the temple service of Zechariah, the father of John the Baptist. According to Luke 1:5 he was a priest of the order of Abijah. He was performing his duties, burning incense in the Temple, when an angel told him that his wife Elizabeth will conceive a child who should be called John. Considering this as 0, Elizabeth conceived John after the termination of Zechariah's duty anytime during the next seven days. Here we have an error of +/- 7 days. Mary was told that she would conceive Jesus on the sixth month. This is usually taken to mean that "sixth month after Elizabeth conceived John. Though the text itself could mean as the sixth month of the year, Greek grammar may permit this interpretation and is considered as such by many.

1. Zechariah belonged to the levitical division of Abijah.

 

2. We can try to locate the time when Zechariah served as High Priest in the temple from this.

David divided the levites into 24 divisions to serve at the temple. They served in order and in cycles,

There were 24 courses in all..

3.

4. We know that the period of service of each course was from the Sabbath to Sabbath with a duty of seven days. During end of Sabbath (Friday evening) they have to take charge and continue until the end of next Sabbath (Saturday evening . Though only one person could enter the Holy of Holies all brothers in the family served. This person was taken by lots.

So, the week of service began and ended on the Sabbath.

5. According to the Mishnah (also note I Chronicles 27:3), the cycle begins on the first Sabbat (Sabbath) of Nisan,

The eighth course would therefore serve the first time during the tenth week having allowed for the Feast of Unleavened Bread and the Feast of Weeks, which both occur during the first weeks of the year. Otherwise Zechariah must have served on the ( 24 first complete cycle +3 festivals+8 =) 35^th week of the year.

6. So here are the possible dates on which Zechariah must have served before the altar.

1. Week 3 Feast of the Unleavened

2. Week 9 Pentecost (15+50=65 days after Nissan 14)

3. Week 10 (2 festivals+8 courses)

4. Week 29 Tishri festival of booths

5. Week 35 (24 courses + 3 feasts + 8 courses)

7. However we are told that:

This indicates that people could not see him. People gathered together into the Holies for. This was possible only if he had gone behind the curtain , into the Holy of Holies

If this is so this must have been on the Day of Atonement Yom Kippur - Tishri 15. This is the first month in the civil year also.

8. Elizabeth conceived John the Baptist AFTER Zechariah had finished his Temple service:

His service ended on 22^nd of Tishri on the Eighth day a Sunday.

9. Mary conceived on the sixth month.

However there are many who believe that sixth month is actually sixth month of Elizabeth's pregnancy and therefore need not necessarily be the month of Elul. The problem of the Sixth month does not arise because the Sixth month of the Civil Year is the same as the sixth month of pregnancy of Elizabeth..

I have however calculated the possible birthdates of Jesus starting from all possible service periods of Zechariah though according to Luke's description no other service period can be suitable occasion for Zachariah's vision. This is added only for completeness.

Calendar Service of the Priests following David's Order

 

When the temple was destroyed in 70 A.D., the priestly course of Jehoiarib was serving. If the priestly service was unbroken from the time of Zechariah to the destruction of the temple, this calculation will lead to he course of Abijah occurring in the first week of October which is again in Tishri.

 

Possible Date of Birth of Jesus (Approximate)

That leaves us only four cases. However Luke 1:21 indicates that while Zachariah was inside the temple, people were anxiously waiting outside.

If the vision was in the assembly hall - in the Holy Place and people were in the Court of the Gentiles, they could have gone in to see what was happening. Evidently this could not have been possible for some good reason. This is possible only if Zachariah was inside the veil - in the Holy of Holies - where only the High Priest could go and that with the blood of the sacrifice and carrying the incense as a cover. No one else could go in. So they all waited outside anxiously until Zechariah came out.

The problem here is that in all the Old Testament descriptions of the tabernacle, the incense table is placed right in front of the opening of the veil on its left side.

Here "in front of the curtain" do not define the place exactly. Most descriptions give the impression that it was outside the veil inside the assembly area along with the shew table and the candlebra.

Now look at the description of the tabernacle in Heb. 9

In this description the table of incense is found not in the Assembly - the Holies, but inside the veil within the Most Holy Place. Does this contradict with the Old Testament arrangements where we find the incense table outside the veil. Notice again that the author of Hebrew makes specific mention of "When everything had been arranged like this" . Under normal circumstances the incense table is just outside the veil where the High Priest daily ministered. But on the Day of Atonement it is moved in by lifting the veil without opening it. The golden altar of incense has been moved by the High Priest into the Most Holy Place, into the Presence of God. The process is now described. Having moved the incense table inside (Some suggest that there was a smaller incense table inside and a larger one outside. But I see no evidence for it in the Bible)

Having covered the Ark of Testament with the cloud of incense, then the High Priest may enter inside the veil with confidence carrying with him the blood.

Thus we are told that the event took place at the time of the final ceremony of the Atonement on the Day of Atonement. Zechariah's vision was dated 21^st of Tishri and thus whatever be the year of birth, Jesus was born in the month of Tevet i.e. in December/ January. The problem of the Sixth month does not arise because the Sixth month of the Civil Year is the same as the sixth month of pregnancy of Elizabeth..

Actually it was near the feast of Hanukah when the Jewish nation celebrated the freedom through Maccabee revolution. It is a festival of Lights. Maccabee revolution was the typical messianic expectation, which failed to last. Jesus was asserting that true freedom is not political freedom but spiritual freedom. All through his ministry Jesus combated against this misplaced messianic notion and it was this that brought him to the cross. But such typological explanations are not valid reasons for the establishment of an objective reality. The fact is that we could find a typological explanation for any of the dates.

 

The Shepherds?

One argument raised against the December date is that there were shepherds keeping watch at night at that time in the field (Luke2:8). December is pretty cold and normally shepherds would not be out there. In fact, early Jewish sources suggest that the sheep around Bethlehem were outside year-round. In the normal traffic of shepherds they move around and come near Bethlehem from November to March of the year. But then these were a special class of shepherds who were Levites who kept the sacrificial lambs. They do not move around because they supply the lambs for daily sacrifice from whom people bought their approved lambs, which are blemishless. The fact that the Angels announced the arrival of the perfect sacrificial lamb to these shepherds indicates this.

From objective analysis Zechariah's date of vision can only be placed on 21^st of Tishri whatever typological meanings we may want to attach to the birth of John and birth of Jesus. These arguments are based solely on the written word without recourse to too much interpretations and assumptions.

The tradition for December 25th is actually quite ancient. Hippolytus, in the second century AD, argued that this was Christ's birthday. In the fourth century, John Chrysostom argued that December 25th was the correct date. John Chrysostom (347-407) taught that Zechariah received the message about John's birth on the Day of Atonement and John the Baptist was born sometime in June or July, and the birth of Jesus took place six months later, in late December or early January. The first recorded mention of December 25 is in the Calendar of Philocalus (354 A.D.) which assumed Jesus' birth to be Friday, December 25, 1 A.D. December 25th was officially proclaimed by the church fathers in 440 A.D. Two dates December and January 6 are used by Western and Eastern Churches respectively. This difference is due essentially to difference in calendar that were followed. Luke 2:1-7 mentions a tax census ordered by Augustus Caesar. The census records were eventually taken to Rome. Cyril of Jerusalem (348-386) requested that the true date of Jesus' birth be taken from the census documents. He reported that the date he was given from these documents was December 25. Unfortunately, these records are no longer available. (Joseph Tkach http://www.wcg.org/)

There was never a question about the period of Jesus' birth either in the East or in the West. Only in the recent years this date was challenged. However Christmas was not celebrated with the pomp and splendor of these days in the past, because normally birthdays were never celebrated by Christians. In the Malankara tradition birthdays are never celebrated. The Sixtieth year (Shadhiabtha purthi) was sometimes celebrated but that was not on the birthday. No wonder why there is scant documentations over this matter. That is why even the gospels are silent about it.