Reactions to the Risen Dead

Posted on by K.B. Vogelman

Reactions to the Risen Dead

 

Jesus of Nazareth raised three people from the dead, according to the Gospels, each under very different circumstances. Two are uniquely recounted by a Gospel author and one was documented by three Gospels. No comments are recorded from those who received back their life; instead, reactions to the risen dead came from the witnesses.

Nain is a small town a few miles southeast of Nazareth, identified in Luke for a great miracle Jesus performed there.[1] Followed by his Disciples and a large throng, they encountered a long funeral procession leaving through the city gate.

Upon the funeral bier was the body of the only son of a widow. Seeing the most sad situation, Jesus felt compassion and comforted the distraught mother telling her not to cry.[2] Touching the bier, the funeral procession stopped and Jesus commanded, “Young man, I say to you, arise!”

Sitting up, the young man began to talk and Jesus handed him back to his mother.[3] Fear struck the crowds yet they shouted praises, “A great prophet has arisen among us!” and “God has visited His people.”[4]

Crossing back across the Sea of Galilee from the region of Gerasenes after performing an exorcism on the demon named Legion, Jesus was met by a man asking to heal his dying daughter who was 12 years old.[5] Mark and Luke identify the man as a synagogue ruler named Jairus; Matthew did not identify the man by name.[6]

Heading toward the house of Jairus, the crowd pressed against Jesus delaying his arrival.[7] Along the way, a woman with a worsening 12-year long hemorrhage worked her way through the throng believing that if she could just touch the hem of Jesus’ garment, she would be healed…[8]

Immediately when she touched his outer garment, she was healed and Jesus could feel it. With the masses around him, he asked, “Who touched My clothes?”[9] Answering a question with a question, his Disciples asked how it was possible to know this because of the surging crowd?

Realizing she could not escape without notice, fearful and trembling the woman fell down at the feet of Jesus confessing what she had done.[10] Jesus said, “Daughter, your faith has made you well.”[11]

As these words were being spoken, people arrived from the house of Jairus to report his daughter had died suggesting that Jesus should no longer be bothered because it was too late.[12] Hearing the comments, Jesus said:

“Do not be afraid; only believe.”[13]

Arriving at the house, Jesus declared the girl was only asleep, but people derided him for saying such a thing.[14] Everyone was sent out of the house excepting Jairus, his wife, and some followers.

Taking the hand of the girl, Jesus commanded her to get up. The girl got up, began walking around the room and Jesus instructed that she be given something to eat.[15] Jairus and his wife, were completely “astonished.”[16]

John solely chronicles one of the most famous miracles of Jesus, one that served to be the catalyst for his crucifixion. While in another town, probably across the Jordan River east of Jericho, Jesus received a message from friends of sisters Mary and Martha in Bethany that their brother, Lazarus, was sick.[17] Bethany was a small hamlet suburb of Jerusalem and no further message was received.[18]

Commenting that Lazarus’ sickness would serve to glorify God, Jesus then stayed two more days at his present location. Jesus informed his Disciples that Lazarus had “fallen asleep” and he wanted to go there to awaken him.[19]

Worried that enemies wanted to kill Jesus, the Disciples urged him not to go. Not thinking Lazarus was dead, going to see him would be an unnecessary risk because he would presumably recover on his own.[20]

Seeing that the Disciples didn’t understand what he meant, Jesus plainly told them, “Lazarus is dead.” Explaining further, he said the reason he must go there now was go give people yet another opportunity to believe.[21]

Approaching Bethany, Jesus was met outside the village by Martha who was very upset with Jesus complaining that if he had been there earlier, her brother would not have died.[22] Martha sent word to Mary asking her sister come out to meet Jesus, too.

Mary, along with other people from their family’s house, joined Martha outside of Bethany. She, too, candidly blamed Jesus for her brother’s death because he had not been there earlier.[23] Some people grumbled aloud that if Jesus could heal a blind man, he certainly could have saved Lazarus.[24]

Deeply moved by the great sorrow of his friends, Jesus himself wept and went to the tomb of Lazarus. It was covered by a stone and he asked that it be removed. Martha pointed out the obvious – by now, after four days, the body of Lazarus would have the bad smell of death.[25]

Addressing the people, he told those gathered at the tomb they would now witness the glory of God. Looking toward Heaven, Jesus thanked God for the miracle he was about to perform because it would demonstrate that he was sent to them by God.

Standing outside the tomb, in a loud voice Jesus shouted, “Lazarus, come out!” Lazarus emerged from the tomb alive still wrapped and bound in the burial strips of cloth with the facial cloth over his head. Jesus told them to unwrap Lazarus to free him.

Many who believed Jesus was sent by God told others to what they had witnessed that day. Some told the Pharisees who, as clearly evidenced by their words and actions, also believed Lazarus had been raised from the dead.[26]

Pharisees worried the celebrity status of Jesus would now be even greater – the people would believe Jesus is their savior. If they didn’t do something, then Rome would take action against them for circumventing the government.

Traveling to Ephraim north of Jerusalem, the public ministry of Jesus ended with the resurrection of Lazarus.[27] Six days before the Passover, Jesus returned to Bethany for dinner when none other than Lazarus joined the dinner party.[28]

To see Jesus and Lazarus for themselves, the man who had been raised from the dead, a large group of people gathered in Bethany. When word got back to the Jewish leadership, it prompted High Priest Caiaphas to say it was better for one man to die than the entire nation.[29]

The next day, a large portion of the crowd who witnessed the event with Lazarus in Bethany greeted Jesus when he entered Jerusalem, known in Christianity as Palm Sunday.[30] Many were still talking about the miracle of the resurrection of Lazarus.[31]

If Jesus could raise others from the dead with power granted by God, is it conceivable Jesus would then have the same power to rise from the dead himself if that power was granted by God, the creator of all life?

 

Updated July 17, 2022.

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

REFERENCES:

[1] “Nain.” The Free Dictionary by Farlex. 2021. <https://encyclopedia2.thefreedictionary.com/Nain> “Nain.” Bible History. 2020. <https://www.bible-history.com/geography/ancient-israel/nain.html>
[2] Luke 7:13.
[3] Luke 7:14-15. NASB, NRSV, NKJV.
[4] Luke 7:16. NASB, NJKV.
[5] Mark 5:42; Luke 8:42.
[6] Matthew 9:18-26; Mark 5:21-24, 38-42; Luke 8:40-56
[7] Mark 5:24: Luke 8:42.
[8] Mark 5:28. CR Luke 8:44.
[9] Mark 5:30; Luke 8:45.
[10] Mark 5:33; Luke 8:47.
[11] Mark 5:34. CR Luke 8:48.
[12] Luke 8:49.
[13] Mark 5:36.
[14] Mark 5:40.
[15] CR Luke 24:36-43.
[16] Mark 5:42; Luke 8:56. CR John 21:9-14.
[17] John 10:40, 11:7-8. Ruark, Janet. Pinterest.com. “Jesus Is My Friend.” image. n.d. <https://i.pinimg.com/originals/96/8e/6c/968e6cbec1c37ca834062c7b1dd0f911.jpg> 
[18] “Bethany.” Encyclopædia Britannica.. 2021. <https://www.britannica.com/place/Bethany-village-West-Bank>  “Bethany.” Bible History. 2020. <https://www.bible-history.com/geography/ancient-israel/bethany.html>
[19] John 11:11-12.
[20] John 11:8, 16.
[21] John 11:1; 14.
[22] John 11:21.
[23] John 11:32.
[24] John 11:37.
[25] John 11:39.
[26] John 11:45-53; 12:19.
[27] “Map of New Testament Israel.” Bible History. Map. 2020. <https://www.bible-history.com/geography/ancient-israel/israel-first-century.html>  “Ephriaim.” BibleHub. n.d. <https://bibleatlas.org/ephraim.htm>  “Ephraim in the wilderness.” Wikipedia. 2020. <https://en.wikipedia.org/wiki/Ephraim_in_the_wilderness>
[28] John 12:2.
[29] John 12:10.
[30] John 12:17.

Roman Authority Encounters with Jesus

Posted on by K.B. Vogelman

Roman Authority Encounters with Jesus

 

Celebrity status of Jesus of Nazareth quickly spread throughout the area. Inevitably the news of his famous miraculous healing abilities would extend outside of Judea.[1]

Many people, including those who were not Jewish, trusted enough in what they had heard or witnessed that they too believed Jesus could help them — including some Romans.

Run out of Nazareth, Jesus had proclaimed in a local synagogue that he is the fulfillment of Isaiah’s prophecy foretelling of the arrival of the Messiah.[2] Soon after that, Jesus delivered the celebrated sermon of the Beatitudes and made his new home in Capernaum.[3]

Approaching Jesus in Capernaum, a Roman military officer requested him to heal his beloved servant.[4] Original Greek text word hekatontarches used in both Matthew and Luke is most frequently translated as “centurion” although it is not the specific Greek word kenturion for “centurion.”[5]

Definition of hekatontarches is a generic reference to “an officer in the Roman army.”[6] Whether centurion rank or not, he was a high-ranking officer in the Roman military.

Not with him, the boy was still at the Roman’ officer’s home paralyzed, in terrible pain and near death. Recognizing a common trait they shared, the Roman officer saw that each had “authority” to command accordingly believing Jesus could heal his servant by merely commanding it:

MT 8:8-10: “Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed. For I also am a man under authority, with soldiers under me; and I say to this one, ‘Go!’ and he goes, and to another, ‘Come!’ and he comes, and to my slave, ‘Do this!’ and he does it. (NASB)

Marveling at the words of the Roman officer, Jesus told the crowd he had never seen such faith as this in Israel and told the Roman officer his servant would be healed just as he believed. At the time of the command of Jesus, it was confirmed the Roman officer’s servant was healed.[7]

MT 8:10, 13 “Now when Jesus heard this, He marveled and said to those who were following, ‘Truly I say to you, I have not found such great faith with anyone in Israel. Go; it shall be done for you as you have believed.’ And the servant was healed that very moment.” (NASB)

Next encounter with Roman authority in the Gospels was Procurator Pilate who served as the Roman government judge. For this scenario as part of this responsibility, he was tasked with weighing the charges leveled against Jesus by the Jewish leadership.

Previously, Caesar Augustus had issued a standing decree chiseled into a pillar of the Temple of Caesar to treat the Jews with moderation. Anyone who transgressed the decree would be severely punished.[9]

Appointed by Tiberius, Pilate had to perform a difficult balancing act to avoid drawing negative attention from Caesar. Tiberius committed to honor the decrees of his predecessor even though both viewed the Jews as troublesome.[8]

No friend of the Jews, Pilate had twice offended the Jewish nation, once by bringing Roman ensigns with effigies of Caesar into Jerusalem. Another time, he used the “sacred money” of the Jews to construct a Jerusalem aqueduct.

On the surface, it would seem to many that Pilate would relish being able to legally crucify a Jew, no less at the behest of the Jewish leaders under the accusation of insurrection and tax evasion.[10] Crucifixion of Jews was commonplace by the Romans, but case of Jesus was highly unusual.

Questioning Jesus privately, Pilate asked “Are You the King of the Jews?”[11] Jesus acknowledged that he is a King, but not one of this world.

Agreeing with the judgement of Galilee Tetrarch Herod, Pilate said, “I find no basis for a charge against him.” Continuing, the crowd pressed Pilate:

LK 23:15-16 “You brought this man to me as one who incites the people to rebellion, and behold, having examined Him before you, I have found no guilt in this man regarding the charges which you make against Him. No, nor has Herod, for he sent Him back to us; and behold, nothing deserving death has been done by Him.” (NASB)

Traditionally at the Passover, Rome would pardon a Jewish prisoner, thus Pilate represented a choice to the Jewish crowd – a robber, plunderer and murderer named Barabbas or Jesus called the Christ.[12] Shouting back, the crowd wanted Barabbas released.

Not having any crime to charge, Pilate asked what was to be done with Jesus?[13] Responding, the throng yelled, “crucify him.”

Pilate pushed back on the mob’s demands again asking, “Why, what evil has He done?”[14] Reaching the point he had no other choice to avoid a riot, Pilate made one more public statement to absolve himself of killing of an innocent man:[15]

MT 27:24 “So when Pilate saw that he could do nothing, but rather that a riot was beginning, he took some water and washed his hands before the crowd, saying, ‘I am innocent of this man’s blood; see to it yourselves.’” (NRSV)

Jewish religious leaders succeeded in getting what they sought, the execution of Jesus. Seeing the sign on the cross announcing the charge for which Jesus was being crucified, they disliked the sign’s verbiage.

Written in the three prevalent languages of Judea – Latin, Arabic and Greek – it read, “Jesus of Nazareth, the king of the Jews.”[16] Complaining to Pilate, the Jewish leaders wanted him to add “he said” to the sign, but Pilate refused.

Lastly was the Roman centurion, kenturion in the Greek text, who became a central figure in charge of the execution squad at the crucifixion of Jesus.[17] The sun failed, the earth quaked and hearing the final words of Jesus, the hardcore Roman centurion made an excited utterance at the death of Jesus:[18]

“Truly this was the Son of God!”

Joseph of Arimathea approached Pilate to ask for the body of Jesus, but Pilate was surprised that Jesus was already dead. Confirmed by the centurion that Jesus was dead, Pilate approved the release of the body of Jesus to Joseph.[19]

Arriving at three different conclusions, one Roman military commander recognized the authority of Jesus to miraculously heal; another serving as a Roman judge found no guilt in Jesus; and the Roman centurion in charge of his crucifixion exclaimed Jesus was truly the Son of God.

Not Disciples, followers of Jesus or even Jew, do the statements and actions by these Roman officials add credibility to  the Gospel’s proclamation that Jesus is the Messiah?

 

Updated January 5, 2024.

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REFERENCES:

[1] Matthew 4:24-25.
[2] Isaiah 61:1-2; Matthew 4:13; Luke 4:16-30.
[3] Matthew 5-7, 8:5; Luke 7:1.
[4] Matthew 8:5-6; Luke 7:2-10.
[5] Mark 15:44. kenturion <2760> Net.Bible.org. n.d. <http://classic.net.bible.org/strong.php?id=2760>  “G2760.” Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/greek/2760.html> CR Luke 23.47.
[6] hekatontarches <1543> Net.Bible.org. <http://classic.net.bible.org/strong.php?id=1543>  “G1543.” Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/greek/1543.html>
[7] CR Luke 7:10.
[8] Josephus, Flavius. Antiquities of the Jews. Book XVIII, Chapter III.1-2. n.d. <https://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q=Augustus&f=false>  Josephus, Flavius. Wars of the Jews. Book II, Chapter IX.3-4. n.d. <https://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q=Augustus&f=false>  Calmet, Augustin. Calmet’s Great Dictionary of the Holy Bible. Pilate. 1813. <https://books.google.com/books?id=FgM2AQAAMAAJ&pg=PP305&lpg=PP305&dq=Pilate+banished,+Vienne&source=bl&ots=fIZ2ZHY3xl&sig=ACfU3U101WIrN_RVsnslwXcQIHIdEdILGw&hl=en&sa=X&ved=2ahUKEwiJxYrQpYbnAhUJOisKHZ5HB1gQ6AEwEHoECAoQAQ#v=onepage&q=Pilate%20banished%2C%20Vienne&f=false>
[i9] Josephus, Flavius. Antiquities. Book XVI, Chapter VI.2.
[10] Luke 23:2-5, 22; John 18:37; 19:12.
[11] Matthew 27:11; John 18:33.
[12] Matthew 27:15-21; Mark 15:6-11; John 18:39-40. CR Luke 23:18-19.
[13] John 18:38-40.
[14] Matthew 27:23.
[15] Matthew 27:24; Mark 15:15; Luke 23:22; John 19:1.
[16] John 19:19-22. CR Matthew 27:37; Mark 15:26; Luke 23:38.
[17] Mark 15:44. kenturion <2760> Net.Bible.org. n.d. <http://classic.net.bible.org/strong.php?id=2760>  “G2760.” Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/greek/2760.html>  CR Luke 23.47.
[18] Amos 8:9-10; Matthew 27:54; Mark 15:39.
[19] Mark 15:44-45. CR Matthew 27:58; Luke 23:52.

Arabian Desert – Two Routes to Bethlehem?

Posted on by K.B. Vogelman

Arabian Desert – Two Routes to Bethlehem?

 

Arabian Desert, Persia

Matthew’s Nativity account of the wise men, the Magi, describes their quest to find the newborn King of the Jews first took them to Jerusalem, then on to Bethlehem. Persia-to-Judea travel had one formidable obstacle – the great Arabian Desert – one of the largest, if not the largest desert, in the world.[1]

Erza 7:9 mentions how a similar journey from Babylon to Jerusalem took four months. Ezra was written after the Hebrew’s release from Babylonian captivity though still under the rule of the Persian Empire in the late 300 BC era.[2]

Scrolling forward to the last quarter of the 200s BC, trade routes had been established by the Parthian Empire making travel relatively much faster.[3] Commonly referred to as “caravan routes,” they were the busy interstate highways of the day.

Parthian Empire’s trade routes 2nd BC – 1st AD

Dotted with trading posts, they were the best practical means for land travel. Especially true considering the foreboding Arabian Desert.[4]

Shortest, easiest and safest travel option to Judea was the established trade route around the northern edges of the Arabian Desert. Known as the northern Parthian loop, it could be used for travel from Persia to Jerusalem.

From Seleucia near present day Baghdad, then to Jerusalem was approximately 700 miles.[5]

Coursing north through the populous area east of the Euphrates River, the route went to Edessa in southeast Turkey; turned west to Damascus, Syria; then turned south following the ancient King’s Highway paralleling the east side of the Jordan River.

Magi wanted to start in Jerusalem to seek guidance from ruler of the land of Judea, King Herod. Trade route spurs going west to Jerusalem off the King’s Highway across the Jordan River were limited to only three.

Traveling from the north, the first two spur routes were not logical choices for a Jerusalem destination. The third and last route option headed west by fording the Jordan going by Jericho just above the Dead Sea.

Jericho was also the location of King Herod’s winter palace where he would soon travel during his final days.[6] Crossing of the Jordan near Jericho was the same place where the Hebrews entered into the land of Abraham after their wonderings in the Sinai wilderness.[7]

Jerusalem was not located on the common caravan routes making arrival of the Magi in the city a newsworthy event and everyone seemed to be aware of it.[8] Attention may also have been drawn to their conspicuous caravan of camels; their foreign grandiose attire; or perhaps that they were even regarded as kings from Persia.[9]

Magi were well-known by reputation for their origins in Persia east of Judea hundreds of miles away. Famed thirteenth century explorer, Marco Polo, wrote in 1298 of his travels to the Province of Persia searching for information about the Magi.[10]

Polo discovered the Magi were also called “fire-worshippers,” a name for the Magi in the Talmud.[11] He learned they were from a city called Saba, about 50 miles southwest of Tehran, Iran.[12]

Matthew’s account neither discloses the number of magi nor that they were kings. Nevertheless, Marco Polo identified the Magi as three kings from Dyava, Saba and the castle of Palasata who presented “three offerings” to the baby.[13]

It is obvious the Magi were recognized on the highest social hierarchy when King Herod granted the Magi immediate access to his palace. After consulting with Jewish religious experts and a deal with the Magi, Herod directed them to go to Bethlehem located only 5 miles to the south of Jerusalem.

MT 2:16  “When Herod realized that he had been outwitted by the Magi, he was furious…”(NIV)

After being warned not to return home the way they came, the Magi took a different route back to their homeland – was there a second route?

Herod would assuredly know they were in Jerusalem if returning home the way they came. If the Magi went around the city, they would still have to go by Jericho where undoubtedly area look-outs would certainly inform the King.

Another return route was possible although it was longer – the southern Parthian loop via Petra.

Literally at the doorstep of the Magi in Bethlehem, the southern Parthian trade route avoided going through Jerusalem or by Jericho.

Bethlehem to Petra trade routes

Routing south out of Bethlehem to Hebron was the Central Ridge, south of the Dead (Salt) Sea connecting to the Spice Route, the route ran to the King’s Highway and on to Petra. From Petra, the southern Parthian route went across the Arabian Desert to central Persia.[14]

Other less traveled minor route spurs off the Central Ridge Road had trade-offs. While these routes may have shortened the southward path, they were probably more difficult passages with fewer trading posts and greater risks such as robbers, water supply, etc.

Do these Southern secondary trade routes options corroborate and add credibility to the Gospel account of Matthew and the Nativity of Jesus of Nazareth? 
 

Updated November 17, 2024.

Creative Commons License

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

REFERENCES:

[1] Matthew 2:1, 12. “Arabian Desert.” New World Encyclopedia. n.d. <https://www.newworldencyclopedia.org/entry/Arabian_Desert>  “Arabian Desert.” Encyclopædia Britannica. 2020. <https://www.britannica.com/place/Arabian-Desert>
[2] “Ezra and Nehemiah, Books of.” Jewish Virtual Library. 2020. <https://www.jewishvirtuallibrary.org/ezra-and-nehemiah-books-of> “Ezra.” Encyclopædia Britannica. 2020. <https://www.britannica.com/biography/Ezra-Hebrew-religious-leader>
[3] “Trade between the Romans and the Empires of Asia.” MetMuseum.org. 2020. <https://www.metmuseum.org/toah/hd/silk/hd_silk.htm> “Map of Roman & Parthian Trade Routes.” Ancient History Encyclopedia. 2020. <https://www.ancient.eu/image/11763/map-of-roman–parthian-trade-routes>  Hopkins, Edward C. D. “History of Parthia.”  Parthia.com. 2008. <http://www.parthia.com/parthia_history.htm>  “Parthian Empire.” Iran Chamber Society. 2020. <http://www.iranchamber.com/history/parthians/parthians.php>
[4] Stillwell, Richard, et. al. “Bernice or Pernicide Portum (Madinet el-Haras) Egypt.” The Princeton Encyclopedia of Classical Sites. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=berenice-1&highlight=caravan>  Stillwell, Richard, et. al. “Beroea (Aleppo) Syria.” The Princeton Encyclopedia of Classical Sites. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=beroea&highlight=caravan> Stillwell, Richard, et. al. “Dura Europos Syria.”  The Princeton Encyclopedia of Classical Sites. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=dura-europos&highlight=caravan> Stillwell, Richard, et. al. “Palmyra (Tadmor) Syria.” The Princeton Encyclopedia of Classical Sites. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=palmyra&highlight=caravan> “Trade Routes/” National Museum of American History. n.d. <https://web.archive.org/web/20160618154742/http://americanhistory.si.edu/numismatics/parthia/frames/pamaec.htm> “Chapter 4. Iran Historical Maps Arsacid Parthian Empire, Armenian Kingdom.” “Iran Historical Maps Arsacid Parthian Empire, Armenian Kingdom.” Iran Politics Club. n.d. <http://iranpoliticsclub.net/maps/maps04/index.htm>  “Roads in Israel – 1st Century AD.” Bible-History.com. Map. n.d. <https://www.bible-history.com/maps/first-century-roads-israel2.jpg>
[5] II Kings 25:1-17; Jeremiah 52:3-30. Middle East. Bing.com. Map. 2020. <https://www.bing.com/maps?osid=a2a3d404-6095-4abc-9ac8-b6d695d42293&cp=34.13455~41.097873&lvl=7&v=2&sV=2&form=S00027>  “Atlas of Iran Maps.” IranPoliticsClub.net. Chapter 4. March, 2000. <http://www.iranpoliticsclub.net/maps/maps04/index.htm> “Spice Ways.”  Israel Antiquities Authority.  Map.  n.d.  2014.  <http://www.mnemotrix.com/avdat/spiceroute2.gif>  “Trade Routes of Palestine.” Bible Odyssey. Map. 2019. <https://www.bibleodyssey.org/en/tools/map-gallery/v/map-trade_routes-g-01>
[6] Josephus, Flavius. Antiquities of the Jews.  Trans. and commentary.  William Whitson.  The Complete Works of Josephus. 1850. Book XVII. Chapter VI. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>   Geva, Hillel. “Archaeology in Israel: Jericho – The Winter Palace of King Herod.” Jewish Virtual Library. 2020. <https://www.jewishvirtuallibrary.org/jericho-the-winter-palace-of-king-herod> “Herodian Jericho.” Oxford Bible Studies Online. 2020. <http://www.
[7] Numbers 20:19, 22:1; Deuteronomy 32:48, 34:1-4; Joshua 3:14-17. “Roads in Israel.” Bible History Online. Map.  n.d.  <http://www.bible-history.com/maps/ancient-roads-in-israel.html>oxfordbiblicalstudies.com/article/opr/t393/e57>
[8] Matthew 2:3.
[9] Strabo. Geography. Chapters II-III. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0239:book=1:chapter=2&highlight=magi> <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0239:book=15:chapter=3&highlight=magi>  Diogenes Laertius. Lives of Eminent Philosophers. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0258:book=1:chapter=prologue&highlight=magi>  Stillwell, Richard et. al. “Gaza Israel.” The Princeton Encyclopedia of Classical Sites. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=gaza&highlight=caravan>
[10] Polo, Marco.  The Travels of Marco Polo the Venetian.  1818.  Ed. Ernest Rhys. 1908 Edition.  Chapter XI. p 50. <http://archive.org/stream/marcopolo00polouoft#page/50/mode/2up> “Marco Polo.” Bibliography.com. 2020 <https://www.biography.com/explorer/marco-polo> “Marco Polo and his travels.” Silk-Road.com. n.d. <http://www.silk-road.com/artl/marcopolo.shtml>
[11] Soncino Babylonian Talmud. Ed. Isidore Epstein. The Soncino Press. 1935-1948. Sanhedrin 98a. <https://israelect.com/Come-and-Hear/sanhedrin/sanhedrin_98.html#98a_22> Sanhedrin 74b. <https://israelect.com/Come-and-Hear/sanhedrin/sanhedrin_74.html>  “Babylonia.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/10263-magi>
[12] Saveh, Iran (untitled). Bing.com/maps. Map. 2020. <https://www.bing.com/maps?osid=caeb94c6-d007-42ed-a5c8-19628ce0cebc&cp=35.411126~50.908664&lvl=9&v=2&sV=2&form=S00027> Hartinger, J. A. “Saba and Sabeans.” Catholic Encyclopedia. Volume 13. 1912.  NewAdvent.org. 2009. <http://www.newadvent.org/cathen/13285c.htm>  Strabo. Geography. Chapter III. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0239:book=15:chapter=3&highlight=magi>Stillwell, Richard, et. al. The Princeton Encyclopedia of Classical Sites. “Hatra Iraq.” n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=hatra&highlight=caravan>
[13] Matthew 2:11.
[14] Josephus, Flavius. Wars of the Jews. Trans. and commentary. William Whitson. The Complete Works of Josephus. 1850. 4.451. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0148:book=4:section=451&highlight=petra>“Major Trade Routes.” Bibarch.com. Map. n.d. <http://www.bibarch.com/images/Map-Regions.jpg> Ancient Israel trade routes (untitled).  BibleWalks.com. Map. 2011. <https://web.archive.org/web/20190414151021/https://biblewalks.com/Photos72/IncenseRoute.JPG> “Ancient Palestine.” The History of Israel. Map. n.d. <http://www.israel-a-history-of.com/images/AncientRoadsandCities2.jpg>  “Old Testament Map & History.” The History of Israel.  “Ancient Palestine.” Map. n.d.  <http://www.israel-a-history-of.com/old-testament-map.html> ;   “Spice Ways.” Israel Antiquities Authority. Map. n.d. Mnemotrix Systems, Inc. 2014.  <http://www.mnemotrix.com/avdat/spiceroute2.gif>  “The Urantia Papers’ First Century Palestine.” The Urantia Book Fellowship. Map. n.d. 2013. <http://web.archive.org/web/20070820230158/http://www.urantiabook.org/graphics/gifmap1.htm>  “Eastern Desert.” Pinterest.com. Map. n.d. <https://i.pinimg.com/originals/cb/8e/5c/cb8e5cdfa8e96c2fdc1eb3c884cc5f75.jpg> Last accessed 19 Dec. 2021. Stillwell, Richard, et. al. “Petra (Selah) Jordan.” The Princeton Encyclopedia of Classical Sites. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=petra-2&highlight=caravan> Stillwell, Richard, et. al. “Elusa (El-Khalasa) Israel.” The Princeton Encyclopedia of Classical Sites.. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=elusa-2&highlight=caravan>