Astronomy Tales: Birth & Crucifixion of Jesus of Nazareth

Posted on by K.B. Vogelman

Astronomy Tales: Birth & Crucifixion of Jesus of Nazareth

“Follow the science” is a mantra often heard today from various sources. The same concept can be applied to the birth and crucifixion dates of the Jesus of Nazareth – the science is astronomy.

No mystical meaning is found in astronomy.^[1] Positions of stars and planets follow a predictive path that can be charted past, present and future.

Planets move in a rotation path around the Sun whereas stars are stationary. Both can appear in different places in the sky based on such variables as nightly diurnal motions, planetary rotations, seasons and earthly viewing location.

God Himself pointed out the absoluteness of astronomy when He promised the Messiah would sit on the throne of David:

^{Jer. 33:20-21} “Thus says the LORD: If any of you could break my covenant with the day and my covenant with the night, so that day and night would not come at their appointed time, only then could my covenant with my servant David be broken, so that he would not have a son to reign on his throne…” _(NRSV)

Going back millennia, many have attempted to interpret the meaning of the various cosmic alignments – Assyrians, Babylonians, Persians, Greeks, Romans and even Jews. Various cultures have given names to planet-stars and fixed stars; assigned them to zodiacs; and even going so far as to worship them as gods.^[2]

Some have viewed interactions of the heavenly bodies and alignments as signs with earthly significance indicating something is about to happen or has occurred.^[3] Persian Zoroastrian teachings of the Magi espoused that every planet has a significance.^[4]

Astrology is different from astronomy where astrology is the belief that celestial bodies influence a person’s journey in life, but it is not a “science.”^[5] Horoscopes, for example, are an attempt to define a personality, successes, sorrows, challenges – a life’s destiny.

BIRTH OF JESUS OF NAZARETH

Magi in Matthew’s account were not motivated by an ancient prophecy or a prophet, an angelic appearance, or any type of divine revelation. Instead, their actions were compelled by an awe-inspiring scene they observed in the night sky.

Evidenced by their actions, the Magi confidently believed in the sign when they saw “his star” compelling them to do several things well-beyond normal. They set out on a risky months-long journey around the great Arabian Desert to a foreign land in Judea not knowing where their quest would end; sought input from a ruthless Judean king, eventually even defying him; brought expensive gifts for this unknown baby; and they planned to worship him.^[6]

NASA’s astronomy data can be used to recreate cosmic events visible to the Magi that may have signaled the birth of the “king of the Jews.” Closing out the last 7 years of the BC era, two sets of stellar events occurred during the years 7-5 BC and 3-1 BC. Rare conjunctions, movements and alignments typically occurring centuries apart, transpired in a very short period of time.

Matthew reported the death of King Herod ending the Nativity account. One common fact to Matthew and Luke: King Herod was alive when Jesus was born with secular history focusing primary on the death date of Herod.^[7]

Many have used the 7-5 BC timeline with a partial lunar eclipse to support the secular year of Herod’s death in 4 BC. Historian Josephus described in detail events surrounding Herod’s death between a lunar eclipse and the Passover leading to research that points to the King’s death in 1 BC when a full lunar eclipse occurred.

A four-prong approach overlaying secular history accounts, Jewish calendars, the science of astronomy data and Gospel accounts produces two fascinating scenarios for the birth of Jesus and the death of Herod. If the Magi acted on either scenario, which one makes the most logical sense?

CRUCIFIXION OF JESUS OF NAZARETH

Astronomy data can be used as a basis for determining the crucifixion date Jesus of Nazareth, especially when compared with historical accounts and the Gospels. Three sets of information – astronomy data, history, Gospels – are defined separately below and then triangulated together to form one likely possibility.

Astronomy

NASA astronomy data serves as an accurate method to determine the Passover dates as an alternative to unreliable calendars of antiquity. (Calendar conversions to antiquity are unreliable due to variations of Julian, Gregorian and Jewish calendars.)^[8]

Each year for hundreds of years, Jewish Nissan 15^th, Passover, always occurs on the first full moon after the vernal equinox that today is typically believed to be March 21^st, although that date varies scientifically by as much as two days based on Naval Observatory and NASA data.^[9] Full moon dates within these scientific parameters for the years 28-33 AD are:^[10]

28 AD: March 29 (Monday)    31 AD: March 27 (Tuesday)
29 AD: April 17 (Sunday)    32 AD: April 14 (Monday)
30 AD: April 6 (Thursday)      33 AD: April 3 (Friday)

Often cited for the crucifixion scenario is a solar eclipse to explain the Gospel reference to darkness from noon until three o’clock.^[11] NASA astronomy defines when a solar and a lunar eclipse can occur:

“An eclipse of the Sun can occur only at New Moon, while an eclipse of the Moon can occur only at Full Moon” – NASA astronomy ^[12]

NASA data shows no solar eclipse occurred over Jerusalem during the Passover periods of either 29 or 33 AD simply because a solar eclipse can only occur during a “new moon” (no visible moon) – impossible during a full moon at Passover.^[13] Consequently, the darkening of the Sun also cannot be explained by a lunar eclipse because no lunar eclipse is visible during daylight hours even if one occurred that night.^[14]

History – Roman and Jewish:

“At the death of Herod, Augustus Caesar divided his territories among his sons — Archelaüs, Philip, and Herodes Antipas…” making Tetrarchs of the half-brothers Philip and Antipas.^[15] Philip’s reign triggered by the death of King Herod becomes a linchpin for subsequent dating. Josephus stated the Tetrarch ruled for 37 years meaning Philip either died in 33 or 36 AD.^[16]

Tiberius Caesar began his rule as Roman Emperor on August 19, 14 AD, upon the death of Caesar Augustus. Tiberius ruled until his own death on March 16, 37 AD, when Caligula (Caius) became Emperor.^[17]

During his reign, Tiberius appointed only two procurators to Judea, first was Valerius Gratus for the years 15-25 AD. Pontius Pilate was procurator of Judea for 10 years from 26-36 AD.^[18] Vitellius sent Pilate to Rome in 36 AD to answer to Tiberius for killing Samaritans; however, the Emperor died while Pilate was en-route to Rome.^[19]

Ananus was first High Priest of his family, followed by five of his sons and a son-in-law named Caiaphas.^[20] Beginning his 10-year tenure in 26 AD, Caiaphas was the high priest until he was removed by Vitellius during a Passover in 36 AD, the same year he removed Pilate as Procurator.^[21]

Tetrarch Antipas met Herodias who was with her husband, Tetrarch Philip, during a trip to Rome. The two devised a plan to divorce their current spouses and remarry each other. The scheme set in motion a chain reaction of historical events – the execution of John the Baptist; an Arab-Jewish war; and Caesar wanting the demise of an Arab King.^[22]

Antipas’ first wife was the daughter of Arab King Aretas. Unbeknownst to Antipas, she found out about his divorce scheme with Herodias and made arrangements to return to her King father. Herodias and Antipas married in 33 AD according to the Harpers Dictionary of Classical Antiquities.^[23]

John the Baptist, renowned by both Judaism and Islam in addition to Christianity, publicly criticized the illicit, incestuous marital arrangement which infuriated Herodias.^[24] From the perspective of Josephus, Antipas executed John the Baptist for political reasons.^[25]

Aretas and Antipas were agitated to war, according to Josephus, “when all of Herod’s army was destroyed by the treachery of some fugitives, who, though they were of the tetrarchy of Philip, joined with Aretas’s army.”^[27] Based on this statement, Philip appears to be alive. Historians date the Aretas-Antipas war to 36 AD.

Antipas wrote to Tiberius about his defeat to Aretas which angered Caesar who ordered his Roman Syrian legate, Vitellius, to capture Aretas or “kill him and, and send him his head.”^[28] Tiberius soon thereafter died in 37 AD whereupon Vitellius sent his military home because Tiberius’ order was no longer valid.^[29]

Philip’s tetrarchy became available when he died and Roman Emperor Caligula gave the tetrachy governance position to Agrippa in 37 AD.^[30]

Gospels:

^{Luke 3:1} “In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Iturea and Trachonitis, and Lysanias was tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness.”_(NET)^[31]

John the Baptist and Jesus began their ministries about the same time. Unlike the three Gospel accounts of Matthew, Mark and Luke, the Gospel account of John is essentially written in chronological order.

After his baptism by John the Baptist in Bethany, the Gospel of John chronicled actions taken by Jesus of Nazareth. After being rejected in Nazareth, he moved to Capernaum; chose some of his Disciples in Galilee; attended a wedding in Cana; returned to Capernaum; then traveled to Jerusalem for the first Passover of his ministry.^[32]

Approaching the second Passover during his ministry, Jesus refers to John the Baptist in present tense terms although he spoke of his ministry in past tense strongly suggesting John is in prison: he “was the burning and shining lamp.”^[33] Herod Antipas had John the Baptist arrested, but not immediately executed, for publicly criticizing his illicit marital arrangement with Herodias which infuriated her.^[34]

Between the second and third Passovers attended by Jesus, people referred to John the Baptist in the past tense – he is no longer alive.^[35] As a reward for a dance performed by his step-daughter (daughter of Philip), identified as Salome by Josephus, Herod Antipas promised anything she wanted.^[36] After consulting with her mother, John the Baptist was beheaded at the behest of Herodias for his criticism of her illicit, incestuous marital arrangement.^[37]

Triangulation:

John the Baptist began his ministry during the 15^th year of Tiberius’ reign. Adding 15 years to the beginning the rule of Tiberius in 14 AD equates to 29 AD.

Jesus of Nazareth did not begin his 3-year ministry until after he was baptized by John the Baptist when both were in the initial stages of their ministries that year. This alone eliminates the possibility for the crucifixion year of 29 AD.

Historical accounts from 33-37 AD combined with Biblical accounts support the death of John the Baptist in 32 or 33 AD… Jesus had not yet been executed.

Sending troops in 36 AD to aide Aretas in a war against Antipas, Philip could not have died in 33 AD. This, in turn, means King Herod died during the 1 BC scenario for the birth of Jesus.

Caligula gave the tetrachy of Philip to Agrippa in 37 AD further supporting the scenarios for the death of Herod in 1 BC after a 37-year reign of Philip. It is highly unlikely the governorship of a tetrarchy would have been left unfilled for 3-4 years if Philip had died in 33 AD.

Jesus attended three Passovers in Jerusalem, the third and final Passover resulted in his capture, trial and crucifixion. Triangulating history and the Gospels with astronomy, all point to one date for the crucifixion of Jesus – April 3, 33 AD.

What are the odds that the movement paths of the stars and planets created by God signal the times when Jesus was born and died?

Updated September 19, 2023.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

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[7] Mathew 2:1-10; Luke 1:5. Jachowski, Raymond. Academa.Edu. “The Death of Herod the Great and the Latin Josephus: Re-Examining the Twenty-Second Year of Tiberius.” n.d. <https://www.academia.edu/19833193/The_Death_of_Herod_the_Great_and_the_Latin_Josephus_Re_Examining_the_Twenty_Second_Year_of_Tiberius> Steinmann, Andrew E.; Young, Rodger C. Academia.Edu. “Elapsed Times for Herod the Great in Josephus.” 2023. <https://www.academia.edu/39731184/Elapsed_Times_for_Herod_the_Great_in_Josephus?email_work_card=thumbnail>
[8] Beattie, M. J. Church of God Study Forum. “Hebrew Calendar.” n.d. <http://www.cgsf.org/dbeattie/calendar> Richards, E. G. “Explanatory Supplement to the Astronomical Almanac.” 2021. <https://aa.usno.navy.mil/downloads/c15_usb_online.pdf> “Easter Sunday/Jewish Passover Calculator.” WebSpace Science. JavaScript calculator. n.d. <https://webspace.science.uu.nl/~gent0113/easter/easter_text2a.htm> “Jewish holiday calendars & Hebrew date converter.” Hebcal. n.d. <https://www.hebcal.com/converter?hd=16&hm=Nisan&hy=3793&h2g=1> “Hebrew Calendar Converter.” Calculators. 2022. <https://calcuworld.com/calendar-calculators/hebrew-calendar-converter> April 33 AD. TimeandDate.com. calendar. <https://www.messianic-torah-truth-seeker.org/AD-33-3793/PDF-AD-33-3793.pdf>
[9] Leviticus 23:4-7; Numbers 28:16-25. Richards. “Explanatory Supplement to the Astronomical Almanac.” “The Scientific Method by Science Made Simple.” Moss, Aron. “Why Is Passover on a Full Moon?” Chabad.org. <https://www.chabad.org/holidays/passover/pesach_cdo/aid/4250850/jewish/Why-Is-Passover-on-a-Full-Moon.htm> Bikos, Konstantin. “The Jewish Calendar.” TimeAndDate.com. n.d. <https://www.timeanddate.com/calendar/jewish-calendar.html> Cohen, Michael M. “Passover, full moon and fulfillment.” The Jerusalem Post. 2019. <https://www.jpost.com/Israel-News/Culture/Passover-The-full-moon-and-fulfillment-586511> “Determining the Dates for Easter and Passover.” RayFowler.org. n.d. <http://www.rayfowler.org/writings/articles/determining-the-dates-for-easter-and-passover> Beattie. “Hebrew Calendar.” Fairchild, Mary. Learn Religions. “What Is the Paschal Full Moon?. n.d. <https://www.learnreligions.com/paschal-full-moon-700617> “Lunar Eclipses from 0001 to 0100 Jerusalem, ISRAEL” National Aeronautics and Space Administration. Javascrip 2007. <https://eclipse.gsfc.nasa.gov/JLEX/JLEX-AS.html>
[10] Espenak, Fred. “Phases of the Moon: 0001 to 0100 Universal Time (UT).” Astropixels.com. n.d. <http://astropixels.com/ephemeris/phasescat/phases0001.html> “Spring Phenomena 25 BCE To 32 CE.” Astronomical Applications Department of the U.S. Naval Observatory. 13 December 2011. <http://web.archive.org/web/20180126214204/http://aa.usno.navy.mil/faq/docs/SpringPhenom.php> “The Scientific Method by Science Made Simple.” ScienceMadeSimple.com. 2014. <http://web.archive.org/web/20211228113808/https://www.sciencemadesimple.com/scientific_method.html> Calendars for 28-33 AD. TimeandDate. 2022. <https://www.timeanddate.com/calendar/custom.html?year=27&country=1&hol=0&cdt=31&holm=1&df=1>
[11] Matthew 27:45; Mark 15:33; Luke 23:44.
[12] “Phases of the Moon: 0001 to 0100 Universal Time (UT).” Astropixels.com.
[13] Espenak, Fred. National aeronautics and Space Administration. “Solar Eclipses of Historical Interest.” Java script. 2009. <https://eclipse.gsfc.nasa.gov/SEhistory/SEhistory.html> Espenak, Fred. National aeronautics and Space .Administration. “Total Solar Eclipse of 0033 March 19.” Chart. 2009. <https://eclipse.gsfc.nasa.gov/SEhistory/SEplot/SE0033Mar19T.pdf> “Phases of the Moon: 0001 to 0100 Universal Time (UT).” Astropixels.com.
[14] Espenak, Fred. NASA Eclipse Website. “Lunar Eclipses from -0099 to 0000 Jerusalem, Israel.” n.d <https://eclipse.gsfc.nasa.gov/JLEX/JLEX-AS.html>
[15] Peck, Harry Thurston. Harpers Dictionary of Classical Antiquities. “Iudaei.” 1898. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0062:entry=iudaei-harpers&highlight=antipas> CR Josephus, Flavius. Antiquities of the Jews. Trans. and commentary. William Whitson. The Complete Works of Josephus. Book XVII, Chapter XI.4; Book XVIII, Chapter II.1. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=fal > Josephus, Flavius. Wars of the Jews. Trans. and commentary. William Whitson. The Complete Works of Josephus. Book II, Chapter IX.1. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>
[16] Josephus. Antiquities. Book XVIII, Chapter IV.6; Chapter V.1. Josephus. Wars. Book II, Chapter IX.1. Strabo. Geography. Hamilton, H.C., Ed. Book 16, Chapter 2, footnotes 125, 128. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0239:book=16:chapter=2&highlight=antipas>
[17] Josephus. Antiquities. Book XVIII, Chapter II. 2, Chapter VI. 10. Josephus. Wars of the Jews. Book II, Chapter IX.6. Grant, Michael. Encyclopædia Britannica. “Augustus.” 2022. <https://www.britannica.com/biography/Augustus-Roman-emperor> Pohl, Frederik. Encyclopædia Britannica. “Tiberius.” 2022. <https://www.britannica.com/biography/Tiberius> “Tiberius.” Wasson, Donald L. World History Encyclopedia. 19 July 2012 <https://www.worldhistory.org/Tiberius>
[18] Josephus. Antiquities. Book XVII, Chapter XIII. 2, 5; Book XVIII, Chapters II.2; VI.1-2, 5-7, 10. Josephus. Wars. Book II, Chapter 9.5. Tacitus. Annals. Books II, XV. Suetonius (C. Suetonius Tranquillus or C. Tranquillus Suetonius). Suetonius (C. Suetonius Tranquillus or C. Tranquillus Suetonius). The Lives of the Twelve Caesars. Tiberius, #50, 51, 52. <http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Suetonius/12Caesars/home.html> “Valerius Gratus.” Encyclopedia.com. 2019. <https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/valerius-gratusdeg>
[19] Josephus. Antiquities. Book XVIII, Chapter IV.1-2.
[20] “High Priest.” Jewish Encyclopedia. 2007. < https://jewishencyclopedia.com/articles/7689-high-priest>
[21] Josephus. Antiquities. Book XVIII, Chapters I1.2; IV.3; V.3; Book XIX, Chapter VI.2. “High Priest.” Jewish Encyclopedia. “Jewish Palestine at the time of Jesus.” Britannica Encyclopedia. 2022. <https://www.britannica.com/biography/Jesus/Jewish-Palestine-at-the-time-of-Jesus#ref748553> “Pontius Pilate.” Biography. 2021. <https://www.biography.com/religious-figure/pontius-pilate> Pilate, Pontius.” Encyclopedia.com. 2022. <https://www.encyclopedia.com/people/philosophy-and-religion/biblical-proper-names-biographies/pontius-pilate> “Tiberius.” World History Encyclopedia. <https://www.worldhistory.org/Tiberius> <https://www.britannica.com/biography/Jesus/Jewish-Palestine-at-the-time-of-Jesus#ref748553> Smith, Mark. History News Network. “The Real Story of Pontius Pilate? It’s Complicated.” 2022. <https://historynewsnetwork.org/article/168311> Larson, Rick. The Star of Bethlehem. 2022. <https://bethlehemstar.com/the-day-of-the-cross/pilate-and-sejanus>
[22] Josephus. Antiquities. Book XVIII, Chapter IV.1-2.
[23] Peck, Harry Thurston. Harpers Dictionary of Classical Antiquities. 1898. #3. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0062:entry=herodes-harpers&highlight=antipas > CR Josephus. Antiquities. Book XVIII, Chapter V.1.
[24] Quran 3:19:2-7, 6:85; 19:7. <https://bible-history.com/links/aretas-1067> Josephus. Antiquities. Book XVIII, Chapter V.2, Chapter II.3, V; Chapter V.4. A Dictionary of Greek and Roman Biography and Mythology. Ed. William Smith. “Salo’me.” 1848. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0104:entry=salome-bio-4&highlight=tetrarch> A Dictionary of Greek and Roman Biography and Mythology. “Hero’des I. or Hero’d the Great or Hero’des Magnus.” <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0104:entry=herodes-i-bio-1&highlight=tetrarch> CR Matthew 14:5; Mark 6:19-20; Luke 3:19-20. CR Josephus. Antiquities. Book XVIII, Chapter V.4..
[25] Josephus. Antiquities. Book XVIII, Chapter V.2.
[27] Josephus. Antiquities. Book XVIII, Chapter V.1. “Herod Antipas.” Britannica Encyclopedia. 2022. <https://www.britannica.com/biography/Herod-Antipas> “Aretas.” Bible History. 2022. <https://bible-history.com/links/aretas-1067> Gertoux, Gerard. “Dating the death of Herod.” Academia.edu. p 123. 2015. <http://www.academia.edu/2518046/Dating_the_death_of_Herod> Last accessed 28 Mar. 2023. “Herod Antipas.” Livius.org. n.d.<https://www.livius.org/articles/person/herod-antipas/> “Aretas ( in Aramaic ) IV.:” Jewish Encyclopedia. n.d. <https://www.jewishencyclopedia.com/articles/1752-aretas>
[28] Josephus. Antiquities. Book XVIII, Chapter V.1.
[29] Josephus. Antiquities. Book XVIII, Chapter V.1-3.
[30] Josephus. Antiquities. Book XVIII, Chapter VI. 10.Strabo. Geography. Chapter V. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0239:book=12:chapter=5&highlight=tetrarch> “Tetrarcha.” A Dictionary of Green and Roman Antiquities. 1890. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0063:entry=tetrarcha-cn&highlight=tetrarch&gt
[31] CR Matthew 14:1, 3-4, 5, 6; Mark 6:14-20, 21; Luke 3:19; 4:16-30; 7:24-30; 8:3; 9:7, 9, 13.31; 23:7, 9, 11, 12, 15; John 1:28-34. CR Acts 4:27; 12:4, 6, 11, 19, 21, 23; 13;1; 23:8, 35. Josephus. Antiquities. Book XVII, Chapter John 1:28-34. XI.4; Book XVIII, Chapter V.1 Josephus. Wars of the Jews. Book II, Chapter IX.1; Book III, Chapter X.7.
[32] John 1:35-47; 2:1-13. CR Matthew 4:13; 13:53-58. Mark 6:1-4.
[33] John 5:35. CR Matthew 4:12; 11:2-7; John 5:32-33, 7:18-25.
[34] Matthew 14:5; Mark 6:19-20; Luke 3:19-20. CR Josephus. Antiquities. Book XVIII, Chapter V.4. “Hero’des I. or Hero’d the Great or Hero’des Magnus.”
[35] John 10:40-41; 11:54-12:18.
[36]A Dictionary of Greek and Roman Biography and Mythology.“Salo’me.”
[37] Matthew 14:3-10; Mark 6:17-27; Luke 3:19

Psalms 118 – Messiah Characteristics

Posted on by K.B. Vogelman

Psalms 118 – Messiah Characteristics

Psalms 118 probably comes in a close second behind Psalms 22 in getting the most attention for Messiah prophecies in Psalms, but for opposite reasons. Psalms 22 is front and center because of its controversial nature being consistent with a Roman crucifixion described in the Gospels.

Attention for Psalms 118 is likely the result of its uncontroversial prophecies defining the characteristics of the Messiah.^[1] Common ground is found with Judaism, Christian authorities, a renowned Jewish Rabbi sage and even Jesus of Nazareth – all recognize Psalm 118 defines characteristics about the Messiah.

Judaism regards Psalms 118 as the concept of salvation pointing to the arrival of the Messiah and, in fact, is part of the traditional Jewish Hallel.^[2] A stalwart modern-day Jewish authority says of Psalms 118:^[3]

“The Psalm verses recited have been interpreted by the Rabbis also as referring to the advent of the Messiah (see Midr. Teh. to Ps. cxviii. 17, 21, 22; comp. Matt. xxi. 42).” – Jewish Encyclopedia

“Hallel” in Hebrew means “praise” and is comprised of Psalms 113-118. Levites recited the Hallel during the Passover sacrifice and it continues to be recited or chanted during the family night celebration of Passover and other Jewish holidays.^[4]

Sukkot, also known as the Feast of Booths or Feast of Tabernacles, is one of the three annual pilgrim festivals required by the Law handed down to Moses. Often referred to as the “season of our Rejoicing,” the holiday serves dual purposes.

One celebration is to commemorate the Hebrews emerging from the 40 years of wondering in the Sinai wilderness where they had lived in temporary shelters or tents called tabernacles (booths).^[5] Celebrating the harvest is the other function of the holiday.

In past times during each day of the Sukkot festival, a marching procession would wave branches of palm, myrtle and willow.^[6] Seventh and final day of Sukkot is called “Hoshana Rabbah” meaning “Great Salvation.”^[7]

A reduced version of the Hallel is chanted the final day of Sukkot consisting of only the final verses of Psalms 118 begins with verse 20.^[8] Originating from Psalms 118:25 is the Hallel phrase, “Anna Adonai hoshi-‘ah-nna,” shortened to a single word, “hosanna.”^[9]

Tracing back to ancient Jewish tradition, “hosanna” is the customary joyful shout of celebration. “Hosanna” is the same word shouted by the crowd when Jesus entered Jerusalem riding on a donkey the Sunday before he would be crucified.

All four Gospel authors write about that day considered in Christianity to be a triumphal event now known as Palm Sunday.^[10] Jewish Encyclopedia confirms the account in the Gospel of John:

“According to John xii. 13…which has the story preserved in its original form, the same cry was raised by the multitude on the occasion of Jesus’ arrival at Jerusalem. They “took branches of palm-trees, and went forth to meet him, and cried, Hosanna: Blessed is he that cometh in the name of the Lord”—that is, the verse following “Anna Adonai hoshi’ah-nna” in the Hallel psalm — and then called him “the King of Israel.” – Jewish Encyclopeda

^{JN 12:12-13} “The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees and went out to meet Him, and cried out: “Hosanna! ‘Blessed is He who comes in the name of the LORD!’ The King of Israel!”” _(NKJV)

Backstory to John’s account of the triumphal arrival Jesus into Jerusalem involved the incident recounted in Luke‘s Gospel of a previous encounter with the Pharisees when they warned Jesus that Tetrarch Herod Antipas was seeking to have him killed. Not concerned, Jesus responded by foretelling a future event quoting from Psalms 118:26:

^{LK 13:35} “…assuredly, I say to you, you shall not see Me until the time comes when you say, ‘Blessed is He who comes in the name of the LORD!’”” _(NKJV)

^{PS .118:26} “Blessed is he who comes in the name of the LORD! We have blessed you from the house of the LORD.” _(NKJV)

Leading up to his prophecy, Jesus told a parable about a winery rented to tenants by the landowner.^[11] Twice the owner sent his servants to collect the rent from the tenants and both times they were harshly rebuffed and beaten.

On the third attempt, the owner sent his only son thinking they would surely respect him, but the tenants actually killed his son. Interpreting the meaning of the parable, Jesus quoted Psalms 118:22-23.^[12]

^{MT 21:42}Jesus said to them, “Have you never read in the Scriptures: ‘The stone which the builders rejected Has become the chief cornerstone. This was the LORD’S doing, And it is marvelous in our eyes’? _(NKJV)

^{PS 118:22-23} “The stone which the builders rejected Has become the chief cornerstone. This was the LORD’S doing; It is marvelous in our eyes.” _{(NASB, NJKV)}

Jewish sage Rabbi Rashi wrote his famed commentaries of the Scriptures about a millennium later. In his commentary of the Micah 5:1(2) Bethlehem Messiah prophecy, broken down phrase by phrase, Rashi interpreted the meaning of one phrase quoting from Psalms 118:22:^[13]

“from you shall emerge for Me: the Messiah, son of David, and so Scripture says (Ps. 118:22): “The stone the builders had rejected became a cornerstone.” – Rabbi Rashi

Psalms 118, according to Judaism and Christianity alike, refers to the Messiah. Was Jesus the Messiah being referenced in this Psalm?

Updated February 5, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] The Complete Jewish Bible with Rashi Commentary. Chabad.org. n.d. <https://www.chabad.org/library/bible_cdo/aid/63255/jewish/The-Bible-with-Rashi.htm> Jewish Publication Society (JPS) translation. 1917. Benyamin Pilant. 1997. <http://www.breslov.com/bible> Last accessed 20 Apr. 2021.
[2] “Salvation.” Jewish Encyclopedia. 2011. <https://jewishencyclopedia.com/articles/13051-salvation>
[3]“Hosanna.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/7893-hosanna>
[4] “Passover Sacrifice.” Jewish Encyclopedia. 2011. <https://jewishencyclopedia.com/articles/11934-passover-sacrifice> “Hallel.” Jewish Encyclopedia. 2011. <https://jewishencyclopedia.com/articles/7800-hodu> “Holy Days.” Jewish Encyclopedia. 2011. <https://jewishencyclopedia.com/articles/7814-holidays> Posner, Menachem. “What is Hallel?” Chabad.org. 2021. <https://www.chabad.org/library/article_cdo/aid/4181720/jewish/What-Is-Hallel.htm>
[5] Deuteronomy 16:9-17. Leviticus 23:33. Bogomilsky, Moshe. “Our Season of Rejoicing.” Chadbad.org. 2022. <https://www.chabad.org/library/article_cdo/aid/2829274/jewish/Our-Season-of-Rejoicing.htm> Pochtar, Israel. “Sukkot – The Feast of Tabernacles.” VoiceofJudahIsael.” n.d. <https://www.vojisrael.org/2020/09/30/sukkot-the-feast-of-tabernacles> “The Meaning of the Feast of Tabernacles.” OneforIsrael. May 31, 2016. <https://www.oneforisrael.org/holidays/the-meaning-of-the-feast-of-tabernacles> Hosanna Rabbah. ABQ Jew. image. 2014. <https://2.bp.blogspot.com/-WPtRkzzKUhA/VDLtx5O_rPI/AAAAAAAANEE/Yrwuot1ltN4/s1600/Hoshanna%2BRabba.jpg>
[6] “Hosanna.” Jewish Encyclopedia. 2011. Rich, Tracey R. “Sukkot.” JewFAQ.org. 2011. <http://www.jewfaq.org/holiday5.htm> “What is Sukkot.” Chabad.org.>
[7] Lawrence, Natan. HoshanaRabbah.org. “Origin of “Hoshana Rabbash.”” 11/15/2019. <https://hoshanarabbah.org/blog/2019/11/15/origination-of-hoshana-rabbah> Rich. “Sukkot.”
[8] “Hallel.” Jewish Encyclopedia. 2011. “Hosanna.” Jewish Encyclopedia. 2011.
[9] “Hosanna.” Jewish Encyclopedia. 2011. “Salvation.” Jewish Encyclopedia. 2011. “Sukkot.” Jewish Encyclopedia. 2011. <https://jewishencyclopedia.com/articles/7814-holidays> Psalms 118:25. BibleHub.com. Lexicon. 2021. <https://biblehub.com/lexicon/psalms/118-25.htm>
[10] Matthew 21: 9, 15; Mark 11:9-10; Luke 19:35-39; John 12:12-13.
[11] Matthew 21:33-40, Mark 12:1-8, Luke 20:09-16.
[12] CR Mark 12:10; Luke 20:17.
[13] Micah 5:1. The Complete Jewish Bible with Rashi Commentary. <https://www.chabad.org/library/bible_cdo/aid/16191/showrashi/true> “Rashi.” Your Dictionary. n.d. <https://biography.yourdictionary.com/rashi> “RASHI Biography.” OxfordChabad.org. n.d. <https://www.oxfordchabad.org/templates/articlecco_cdo/aid/329653/jewish/RASHI-Biography.htm>

Close Encounters: Cleopas, Resurrection Eyewitness

Posted on by K.B. Vogelman

Close Encounters: Cleopas, Resurrection Eyewitness

Luke’s investigative Gospel contains one of the greatest eyewitness statements of anyone who encountered the resurrected Jesus.^[1] The eyewitness statement of Cleopas is quoted in Luke chapter 24.

Eyewitness statements carry significant weight both in ancient and modern law as well as in the eyes of God.^[2] The Law of Moses handed down by God defined that two eyewitnesses were required to establish a fact.^[3]

Cleopas and his traveling partner, possibly his wife, were walking home to Emmaus from Jerusalem on that first Easter Sunday after Jesus was crucified that previous Friday. Much had happened over the Passover weekend making it a hot topic of discussion.^[4]

Since the main mode of transportation by the Jewish community was walking, it was not unusual to encounter others on the road going to and from, especially since it was Passover week. Joined on the road home by a stranger, he asked what they were discussing so intently? Incredulous, Cleopas asked,

“Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?”^[5]

“What things?” the man asked.^[6]

Answering the question Cleopas gave the stranger a succinct witness statement summarizing the events that had transpired. He began by identifying a man known as Jesus of Nazareth whose powers caused people to recognize him as a prophet:^[7]

^{LK 24:19-23} “The things concerning Jesus of Nazareth, who was a Prophet mighty in deed and word before God and all the people, and how the chief priests and our rulers delivered Him to be condemned to death, and crucified Him. But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, today is the third day since these things happened. Yes, and certain women of our company, who arrived at the tomb early, astonished us. When they did not find His body, they came saying that they had also seen a vision of angels who said He was alive. And certain of those who were with us went to the tomb and found it just as the women had said; but Him they did not see.” _(NKJV)

Resurrection accounts of all four Gospels are corroborated by the statement of Cleopas – Matthew, Mark and Luke predicting Jesus would rise again on the third day and of angels greeting Mary Magdalene, Salome, Joanna and Mary the mother of James at the empty tomb; and Luke and John account descriptions of two Disciples, Peter and John, verifying that the tomb was empty as reported by the women from Galilee.^[8]

Cleopas had expressed hope that Jesus would be the one who would redeem Israel. Now it was the third day after the crucifixion and his hope was renewed by the reliable reports of a resurrection. Yet, to his knowledge, no one had yet seen the resurrected Jesus.

In response, the unidentified travel referred to Cleopas as a fool or foolish which may not be how those two words are understood today. The Greek word anoetos means “not understood, unintelligent” while the secondary definition is “not understanding, unwise, foolish.”^[9] Anoetos is derived from the Greek word noeo with the primary meaning “to perceive with the mind, to understand, to have understanding.”^[10]

Essentially the response from the unidentified man expressed his frustration with the lack of understanding and slowness of people to comprehend the prophesies concerning the Messiah. Still unidentified, the man continued by asking, “Was it not necessary for the Christ to suffer these things and to enter into His glory?”^[11]

Most significantly, the man did not dispute the statement of Cleopas indicating his acceptance that the account was accurate. Had the account been inaccurate, it would be expected that a man with full knowledge of the events would correct or dispute the statement if he knew it was incorrect – the statement of Cleopas was not disputed.

Instead, the stranger interpreted the prophecies written in the Scriptures beginning with Moses and the prophets who followed.^[12] Nevertheless, the couple still did not connect the dots that they were talking to the resurrected Jesus. Why should they?

Consider the circumstances – they were not one of the chosen Disciples; they were outside of Jerusalem; most of what they knew was second-hand information; and no one to their knowledge had seen the resurrected Jesus who had been crucified and buried. It was probably inconceivable to them that the resurrected Jesus was the identity of the stranger who joined them.

Getting late in the day, the concerned pair invited the man to their home in Emmaus. He accepted their offer and stayed during supper preparations.

Sitting down to eat the meal, their guest blessed the food, broke the bread and served it. “At this point their eyes were opened and they recognized him. Then he vanished out of their sight.”^[13]

Something that the man said when he prayed caused the Cleopas pair to realize that the identity of the stranger in their midst was, in fact, the resurrected Jesus.^[14] What did Jesus say? His words are not recorded in the Gospels; however, their recognition of Jesus was confirmed when he simply vanished right before their eyes.

Did the Cleopas pair believe they had just encountered Jesus? Their actions provide a very strong clue. The pair took on the challenges of an immediate walk back to Jerusalem – a 7-mile trek by foot on a hilly, unpaved road, near sunset.^[15]

Arriving back in Jerusalem at the location of the eleven Disciples and other followers, they learned “The Lord has really risen, and has appeared to Simon!”^[16] Cleopas told them about their encounter and it was not until Jesus prayed before their meal when they recognized him.

Comparing and sharing their experiences, there was more to come… “Now as they said these things, Jesus Himself stood in the midst of them, and said to them, ‘Peace to you.’”^[17] Neither Cleopas nor his partner disputed that it was the same person they had encountered previously in Emmaus who was now standing before them again in the room in Jerusalem.

First Jesus showed the group the healed crucifixion wounds in his hands and feet suggesting that they touch them to see for themselves that he was flesh and bone. Further, to prove he was real and not just an apparition, Jesus ate some fish.

Saying the same thing he had told Cleopas and his partner on the road home to Emmaus, Jesus affirmed to the group that what had happened to him was predicted by Moses, the prophets and in the Psalms. “Thus it is written, that the Christ would suffer and rise again from the dead the third day …” this time adding “repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem.”^[18]

Gospel accounts are in sync, consistent and corroborated by the Cleopas eyewitness statement. Does his eyewitness statement of the trial, crucifixion and resurrection events ring true?

Updated May 4, 2024

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] “Cleopas, Why You Should Know Him.” Yeshua in Context. 2010. <http://www.yeshuaincontext.com/2010/10/cleopas-why-you-should-know-him> “Cleopas.” name doctor. image. n.d. <https://www.name-doctor.com/nomi.png/2590.png>
[2] “Ketubah.” Jewish Encyclopedia. 2011. Soncino Babylonian Talmud. Ed. Isidore Epstein. Sanhedrin 9a, 30a, 32a-b, 49b, 56a-b. 1935-1948. <https://israelect.com/Come-and-Hear/sanhedrin/index.html> Foster, Brittany. LegalDepot. “Witnesses in a Legal Document.” 2018. <https://www.lawdepot.com/blog/witnesses-in-a-legal-document> “A Notary Official Signature.” American Association of Notaries. 2019. <https://www.notarypublicstamps.com/articles/a-notary-official-signature>
[3] Deuteronomy 17:6, 19:15; Numbers 35:30.
[4] “Clopas.” Abarim Publications. 2021. <https://www.abarim-publications.com/Meaning/Clopas.html> “Cleophas.” Catholic Encyclopedia. 2020. <https://www.newadvent.org/cathen/04048b.htm> Jones, Victoria Emily. “The Unnamed Emmaus Disciple: Mary, wife of Cleopas?” Art & Theology. 2017. <https://artandtheology.org/2017/04/28/the-unnamed-emmaus-disciple-mary-wife-of-cleopas>
[5] Luke 24:18. NRSV.
[6] Luke 24:19.
[7] Luke 24:19-24, 31.
[8] Matthew 28:1-10; Mark 16:1-8; Luke 24:1-12; John 20:3. CR Matthew 27:62-63; Mark 8:31-32, 9:31; Luke 18:31.
[9] Luke 24:25. “anoetos <453>.” NetBible.org. 2021. <http://classic.net.bible.org/strong.php?id=453> “G0453.” Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/greek/0453.html>
[10] “noeo <3539>.” NetBible.org. 2021. <http://classic.net.bible.org/strong.php?id=3539> “G3539> Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/greek/3539.html>
[11] Luke 24:26. NASB.
[12] Luke 24:27, 32.
[13] Luke 24:31. NET.
[14] Luke 24:31, 35.
[15] Luke 24:33. “Topography of Jerusalem Looking from the South.” Generation Word. 2005. <http://www.generationword.com/nt_maps/136_topography_of_jerusalem.jpg>
[16] Luke 24:34. NET, NASB.
[17] Luke 24:36. NKJV.
[18] Luke 24:44-46. NASB. Luke 24:47. NSRV.