Matthew’s Nativity – An Investigative Breakdown

Posted on by K.B. Vogelman

Easy to forget, the Christmas Nativity story didn’t happen in a single night – it is a time-lapsed compilation of events that took place over many weeks, if not months. Two Gospel accounts by Luke and Matthew provide the accounts of the Nativity story.^[1]

Luke’s account starts just before the birth of Jesus of Nazareth with an angel‘s message that Mary would give birth, even though she was a virgin, in fulfillment of the Isaiah 7:14 prophecy. Marking the time in history, Luke points to Augustus, Quirinius and Herod.^[2]

Oft overlooked in Matthew’s account is a key critical fact. Archelaus became Herod’s successor consistent with secular history.^[3]

Matthew’s account starts with the angelic pregnancy message to Joseph that Mary would give birth to the Son of God. Next, it jumps to the arrival of the wise men, translated as “Magi” in some Bibles.^[4]

Talmud references cite the Magi were also known as “fire worshippers” and “Guebers” from Persia.^[5] Having a long history of persecuting the Jews, the Magi were well-known, feared and disliked.^[6]

Magian priests were highly regarded, on the other hand, in former Persian and Greek Empires for their mysterious abilities. Among them, they had a reputation for reading the stars and making accurate predictions.^[7]

Plato and historian Strabo referred to the Magi as “king makers,” a reputation that had to be known to Herod. Prevalent in the Jewish culture, Greek Hellenism accepted all religions including Zoroastrianism, the main religion of the Magi.^[8]

Openly embracing Hellenism, Herod incorporated Greek inscriptions and architectural features in the enhanced Jewish Temple. Causing great consternation to Jewish fundamentalists, their eventual execution marked the beginning of the end for Herod.^[9]

Setting the scene in Matthew, King Herod of Judea was in his Jerusalem palace rather than one of his other palaces in Herodium, Jericho and Caesarea.^[10] Soon he would move to Jericho to live out his final days with a most miserable health condition…but not yet.^[11]

As strange as it may seem, purveyors of mysticism were introduced by Matthew into the Jewish Nativity story of Jesus. Calling upon Herod at his palace, the Magi were promptly welcomed.

Shockingly, these Wise Men said something most alarming to King Herod. Revealing the reason for their visit, the Magi asked a question:

^{MT 2:2} “Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him.” When Herod the king heard this, he was troubled, and all Jerusalem with him.”_(NKJV)

Any king, especially Herod, would be distressed when these king-maker Magi said they were looking for a newborn “King of the Jews.” Future tense was not used– he was already a king.

More disconcerting, the Magi said they had “come to worship Him” and it probably seemed very likely the people might want to do the same. Word leaked out to the people of Jerusalem of what the Magi had said and not surprisingly, they were also “troubled.”

At the very least, the rumor mill presented an air of uncertainty which always tends to worry a populace. If the child was the foretold Messiah, such speculation certainly stirred the pot even more.

Herod’s next action clearly demonstrates he believed the Magi when he “gathered all the chief priests and scribes together asking them where the Christ was to be born.”^[12] Change in language is of special note: the Magi inquired about the birth of a “King of the Jews” and Herod’s quote uses the Greek word Christos meaning Messiah.

Whether this difference in language is attributable to the author of Matthew or if Herod concluded the King of the Jews meant the Messiah, it didn’t make any difference. Chief priests and scribes understood exactly what Herod was asking as evidenced by their specific answer.

Jewish chief priests and scribes – experts from the Jewish leadership – reported to Herod that a Ruler was prophesied to be born “In Bethlehem of Judea.” Unambiguous, their answer included the quote from the prophecy of Micah 5:1/2.

^{MT 2:5-6} “…So they said to him, ‘In Bethlehem of Judea, for thus it is written by the prophet: “But you, Bethlehem, in the land of Judah, Are not the least among the rulers of Judah; For out of you shall come a Ruler Who will shepherd My people Israel.”’”_(NKJV)

Previous mention of seeing ”his star” was initially not an attention-getting detail to the King. Believing the Magi’s declaration, this detail had been overshadowed by the bombshell announcement that there was another King of the Jews.

Undoubtedly, the Magi saw something in the night sky compelling them to travel hundreds of miles “from the East;” however, they didn’t say when they had seen “his star.” Herod soon realized these details were important – the time of the star’s appearance would serve to determine the child’s age.

Actions by Herod in the remainder of the account are telling. For this ruthless King with a reputation of murdering anyone who might be a threat, there was only one course of action – eliminate the threat. Every step taken from that point forward focused on this outcome.

Secretly Herod called the wise men to second meeting with the intent to determine from them what time the star appeared.^[13] Not having received an answer to their initial question, the Magi agreed to meet with Herod again.

Information from the second meeting served to be useful to both parties. Answering the original question of the Magi regarding the location of the child, Herod “sent them to Bethlehem.” In return, Herod was generally able to determine when the Magi saw “his star” and thus the age of the child.^[14]

Worshiping no one or thing, Herod set the trap. Cunningly, Herod said to the Magi, “when you have found Him, bring back word to me, that I may come and worship Him also.

Now it becomes clear why Herod wanted to determine the age of the child. Realizing he had been deceived when the Magi avoided him, true to the reputation of Herod’s ruthless, cruel profile, he commanded all the children 2 years old and younger in the districts of Bethlehem to be killed.

^{MT 2:16} “Then Herod, when he saw that he was deceived by the wise men, was exceedingly angry; and he sent forth and put to death all the male children who were in Bethlehem and in all its districts, from two years old and under, according to the time which he had determined from the wise men.”_(NKJV)

More than capable of such evil deeds, there were no bounds for Herod’s diabolical behavior. Torturing people for mere suspicions, Herod had killed countless Jews, not to mention killing his brother, three sons, a former Jewish High Priest, and plotted to have all the “principal men” of Judea killed upon his own death.^[15]

At least 20 specific details are laid out in a logical sequence in 22 verses, much that is corroborated by history and science. Does this strengthen the credibility to Matthew’s Gospel account about the birth of Jesus of Nazareth?

Updated November 16, 2024.

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

REFERENCES:

All Bible quotes are from the New King James Version.

[1] McLeay, Simon. StPeters. “The Nativity According to Matthew.” image. 2018. <https://www.stpeters.org.nz/media/_home_slide_image/th-18-12-02-the-nativity-matthew.jpg>
[2] Luke 1:5; 2.
[3] Matthew 2:22.
[4] Matthew 2:1. Netbible.org. <http://classic.net.bible.org/verse.php?book=Mat&chapter=2&verse=1>
[5] 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> Cicero, M. Tullius. Divination. 44 BC. 1.46. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A2007.01.0043%3Abook%3D1%3Asection%3D46> Cicero. Divinations. 1.2.
[6] Segal, Eliezer. “The Menorah and the Magi.” Sources. 1997. <https://people.ucalgary.ca/~elsegal/Shokel/971219_MagiMenorah.html> Missler, Chuck. “Who Were the Magi?” Idolphin.org.1999. <http://www.ldolphin.org/magi.html>
[7] “Zoroastrianism.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/15283-zoroastrianism>
[8] Plato. Alcibiades 1. Trans. W.R.M. Lamb. c. 390 AD. 1 121e-1232. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0176%3Atext%3DAlc.%201%3Asection%3D122a> Herodotus. The Histories. Book 1, Chapters 107-122. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0126>Herodotus. The Histories. Book 3, Chapters 30, 60-79. Missler. “Who Were the Magi?” Plato. Republic. Trans. Paul Shorey. 9.572e. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0168%3Abook%3D9%3Asection%3D572e> Strabo. Geography. Book 11.9 n.d. <https://web.archive.org/web/20221018120345/https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0198:book=11:chapter=9&highlight=magi> Polybius. Histories. Book 34, Chapter 2. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0234:book=34:chapter=2&highlight=magi> Herodotus.” Encyclopædia Britannica. 2018. <https://www.britannica.com/biography/Herodotus-Greek-historian> Herod the Great.” Livius.org. Ed. Jona Lendering. 2017. <http://www.livius.org/articles/person/herod-the-great/?> “Edom (ē`dŏm), Idumaea, or Idumea.” The Free Dictionary. 2017. <http://www.bible-history.com/herod_the_great> Bunson, Matthew. Encyclopedia of the Roman Empire. “Idumaea.” 2002. <https://archive.org/details/isbn_9780816045624> “Herod the Great Biography.” TheFamousPeople. image. n.d. <https://www.thefamouspeople.com/profiles/herod-the-great-37596.php> Diogenes Laertius. Lives of Eminent Philosophers. 8.1; 9/7. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0258:book=9:chapter=7&highlight=Magians%2C> “Pythagoras.” Encyclopædia Britannica. 2018. https://www.britannica.com/biography/Pythagoras> “Cyrus takes Babylon.” Livius.org. Ed. Jona Lendering. 2018. <http://www.livius.org/sources/content/herodotus/cyrus-takes-babylon> “Democritus.” Encyclopædia Britannica. 2018. <https://www.britannica.com/biography/Democritus> Diogenes. Lives. 9.7.
[9] Burrell, Barbara; Gleason, Kathryn L.; Netzer, Ehud. “Uncovering Herod’s Seaside Palace. BAS Library. 1993. <https://www.baslibrary.org/biblical-archaeology-review/19/3/7> Geva, Hillel. “Archaeology in Israel: Jericho – the Winter Palace of King Herod.” Jewish Virtual Library. 2019. <https://www.jewishvirtuallibrary.org/jericho-the-winter-palace-of-king-herod> “Herodium-King Herod-s Palace-Fortress.” Israel Ministry of Foreign Affairs. 2000. < https://mfa.gov.il/mfa/israelexperience/history/pages/herodium%20-%20king%20herod-s%20palace-fortress.aspx> Josephus, Flavius. Antiquities of the Jews. Trans. William Whitson. Book XV, Chapter XI. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> Josephus, Flavius. Wars of the Jews. Trans. William Whitson. Book I, Chapter XXI. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> “Herod the Great.” Bible History Online. 2016. <http://www.bible-history.com/herod_the_great> “Herod.” Jewish Virtual Library. n.d. <https://www.jewishvirtuallibrary.org/herod>
[10] Josephus. Antiquities. Book XVII, Chapter VI.
[11] Josephus. Antiquities. Book XV, Chapter VIII; Book XVI, Chapter V; Book XVII, Chapters VI; VIII. Josephus. Wars. Book I, Chapter XXI. “Hellenism” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/7535-hellenism>
[12] Matthew 2:4. Greek text. NetBible.org. <http://classic.net.bible.org/verse.php?book=Mat&chapter=2&verse=4>
[13] Matthew 2:7.
[14] Matthew 2:8, 16.
[15] Josephus. Antiquities. Book XV, Chapters III-VII, IX, XIII, XVI; Book XVI, Chapter XI; Book XVII, Chapters VI, IX. Josephus. Wars. Book I, Chapters X, XXVII, XXXIII.

How Can Jesus Be Heir to the Throne of David?

Posted on by K.B. Vogelman

How Can Jesus Be Heir to the Throne of David?

If Mary, a virgin, miraculously conceived Jesus by the Holy Spirit, how then can Jesus of Nazareth have a legal claim to the royal inheritance rights of the House of David without a biological father? The answer lies in the established legalities of the Jewish laws of family and priest hereditary rights.

“… he who comes first in the order of hereditary succession transmits that right to his descendants, and that the father comes before all his descendants in hereditary succession…” – Jewish Encyclopedia

In a normal situation, betrothal and marriage would have provided the legal means for Joseph to pass to Jesus his rights of inheritance to the lineage of David.^[1] Mary’s unique circumstances were anything but normal and the freewill of Joseph was a wild card.

Joseph was visited by an “angel of the Lord” with a message that Mary became pregnant by the Holy Spirit and would bear a son as a fulfillment of prophecy. Although he was not the biological father of Mary’s baby, Joseph decided he would not divorce her and be the father to her baby.

Lineage inheritance rights of the son and paternity by the father relied on several Jewish laws and customs. The law favored the rights of the unborn son who had no control over the circumstances of his own conception.^[2]

“Doubtful paternity involves not only the right of inheritance, but also, if the father be a kohen, the claim of priesthood with all its privileges and restrictions, including those regarding incest and prohibited marriage. Biblical chronology ignores the mother in the lineal descent of generations. The father was considered the stem of the family tree. The census was conducted “after their families, by the house of their fathers” (Num. §, 2). The father’s priesthood descended to his issue only by legal (with kedushlu) and lawful (not incestuous) marriage.” – Jewish Encyclopedia

For a female impregnated by someone other than the husband, paternity rights were also addressed by other Jewish legalities.^[3] Marriage preserved the lineage inheritance rights for Jesus from his father, regardless of Mary’s source of conception.

“Acts of adultery by a wife living with her husband do not affect his paternity of her children, as the maxim is “The issue follows the majority of cohabitations by the husband” – Talmud Sotah 27a

“Paternity can not be claimed for a child begotten out of wedlock when the alleged father disclaims it, even though the mother was his mistress and the child be born after he has married her.” The mother’s own claim, when denied by the man, is not accepted. But a man may establish his paternity of a son born out of wedlock, to entitle the son to the right of inheritance and of priesthood. A man may also disclaim the paternity of a child born to his legal wife; but he may not do so after that child has had a child (Shulḥan ‘Aruk, Eben ha-‘Ezer, 4, 29).” – Jewish Encyclopedia

Conception outside of marriage was not a disqualifying factor for the inheritance and lineage rights to the priesthood. Paternity by Joseph, the wild card factor, was a different matter – he still had the option to disclaim paternity.

Further action was required – Joseph had to establish that he accepted the child as his own. One definition of “establish” by Merriam-Webster is: “to cause (someone or something) to be widely known and accepted.”^[4] Joseph took several steps to establish Jesus as his rightful son.

As parents, Joseph and Mary had their 8-day old son circumcised. At that time, they officially named him “Jesus” as each had been independently instructed by an angel:^[5]

^{LK 2:21} And when eight days were completed for the circumcision of the Child, His name was called JESUS, the name given by the angel before He was conceived in the womb. _(NKJV)

A month after the birth of Jesus, two more separate events took place as required by the Law – the purification by Mary after her childbirth and the Redemption of the Firstborn by Joseph, each with different requirements:

^{LK 2:22-24} “Now when the days of her purification according to the law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord (as it is written in the law of the Lord, “Every male who opens the womb shall be called holy to the LORD”), and to offer a sacrifice according to what is said in the law of the Lord, “A pair of turtledoves or two young pigeons.”” _(NKJV)

Additionally, every mother was required to forego a purification ceremony. The law required that 33 days after childbirth of a son, 60 days for a daughter, the mother was to offer a purification sacrifice.^[6]

A father of a mother’s firstborn had responsibilities known as the Redemption of Firstborn ceremony when every firstborn son was to be presented to a priest. Redeeming a first-born required no sacrifice, only a nominal payment to the priest.^[7]

Jewish custom expected the father to pronounce a blessing on his son to be followed by a feast. A priest attended the feast and had a dialog with the father to make an impression upon the attendees. One of the purposes of the Redemption of Firstborn ceremony was to affirm the right of inheritance of the firstborn:^[8]

“Any doubt regarding the primogeniture of a child is decided in favor of the father.” – Jewish Encyclopedia

“Primogeniture” has two definitions according to Merriam Webster. The first, “the state of being the firstborn of the children of the same parents.”^[9] The second relates to the first: “an exclusive right of inheritance belonging to the eldest son.”

Joseph publicly established paternity affirming the lineage and inheritance rights of Jesus through marriage and the Redemption of the Firstborn ceremony sanctioned by a priest. As a father, Joseph presented Jesus to the Lord and gave him a first-born blessing.

Jewish leaders never challenged that Jesus was born in the royal lineage of the House of David. Prophecies by Isaiah, Jeremiah and Zachariah, concurred by Rabbi sages, set forth the one commonly held requirement that the Messiah must be born in the House of David. What is the probability that the inheritance rights of Jesus met the requirements of the prophesied Messiah?

Updated November 15, 2023.

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

REFERENCES:

[1] “inheritiance.” Jewish Encyclopedia. 2011. < http://www.jewishencyclopedia.com/articles/8114-inheritance > “adoption.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/852-adoption> Myers, Jeremy. Redeeming God. Jewish Law. image. 2011. <https://redeeminggod.com/wp-content/uploads/2011/07/Jewish-law.gif >
[2] “Paternity.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/11939-paternity>
[3] “Paternity.” Jewish Encyclopedia. 2011. “primogeniture.” Jewish Encyclopedia. 2011. http://jewishencyclopedia.com/articles/12362-primogeniture>
[4] “establish.” Merriam-Webster. English Language Learners Definition of establish. <https://www.merriam-webster.com/dictionary/establish>
[5] Leviticus 12:3; Matthew 1:19-25; Luke 1:31. “Circumcision.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/4391-circumcision>
[6] Leviticus 12:2-8. “Childbirth” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/4328-childbirth>
[7] Numbers 18:15-16; Luke 2:22-24. CR Exodus 13:2; Numbers 3:46-49, Deuteronomy 21:17. “First Born, Redemption of.” Jewish Encyclopedia.
[8] ““First-born, redemption of.” Jewish Encyclopedia. 2011. “First-born, Redemption of.” Jewish Encyclopedia. 2011. <https://jewishencyclopedia.com/articles/6138-first-born-redemption-of>
[9] “primogeniture.” Merriam-Webster. 2019. <https://www.merriam-webster.com/dictionary/primogeniture>

Are the Gospels in Sync with the Passover?

Posted on by K.B. Vogelman

Are the Gospels in Sync with the Passover?

Final days of Jesus of Nazareth took place during the annual Passover observance in Jerusalem Circumstances surrounding the Passover are the trial, execution and Resurrection.

Interwoven throughout the Gospels are 21 references to the Passover by name and 6 references to either “the feast” or “the festival.” Skeptics make the charge that the Gospels contain Passover observance contradictions.^[1]

Passover began when Moses defied Pharaoh in Egypt ending with the 10^th plague, death of the firstborn.^[2] Hebrews were spared when the angel of death passed over their homes bearing the blood of the sacrificial lambs over their doorposts.

God declared at Mount Sinai that this act of salvation was to be observed annually by the Hebrews to “sacrifice the Passover to the LORD your God” in the place where the LORD chooses to establish His name.”^[3] Yet to be revealed was the location of the place.

Strict requirements for the Passover appear in the books of the Law of Moses – Exodus, Leviticus, Numbers and Deuteronomy.^[4] A key distinction, Jewish days begin at twilight just after sunset.^[6]

Passover began at twilight of Nissan 14 just after the Pascal Lamb had been sacrificed earlier that afternoon. At the onset of Nissan 15, the Feast of Unleavened Bread was to be eaten.^[5]

Roasted lamb from the Pascal sacrifice became the main course.^[9] The meal was literally a feast intended to feed 10 to 20 people, a festive and joyous occasion to celebrate God’s deliverance from bondage – freedom.^[10] At midnight, any leftovers were to be promptly burned.

Sunrise brought the initial daylight hours of the first day of Passover, Nissan 15, along with the daily necessities still to come. People were busy with required and traditional activities including meals and more sacrifices.

Jewish Talmudic law defined the sacrifices for each day including the meal plan for the first day of Passover. An entire tractate in the Babylonia Talmud entitled Chagigah is devoted to addressing the various expectations and requirements.^[11] Two “chagigah sacrifices” were associated with the Passover.^[12]

As an optional festal offering, the first chagigah sacrifice was to be offered on Nissan 14 intended to supplement the Paschal sacrifice ensuring there would be enough meat to feed a large Passover company.^[13] It was “in all respects equal to the paschal sacrifice itself” expected to provide for “the duty of enjoying the festival.”^[14]

If this optional festal sacrifice was to be offered, it was to occur before the Pascal sacrifice so that there was no interruption between it and the Feast of Unleavened Bread.^[15] Like the Paschal lamb, it had to be consumed by midnight with any leftovers to be burned.

Traditionally offered on Nissan 15, the first day of Passover, this second chagigah sacrifice was offered and the meal was called exactly that, the Chagigah. The sacrifice had a different purpose and rules than the first chagigah sacrifice. It was an obligatory, private “peace offering” to be offered by an individual at the Temple with the assistance of a Priest who became a beneficiary to it.^[16]

A portion of this second chagigah sacrifice on Nisan 15 of Passover was to be given to God, a portion to the Priest as a tithe for his own meal, and the remaining portion of meat was to be taken home by the offerer for his own Chagigah meal.^[17] For this reason, a priest had a vested personal interest to assist in the sacrifice.

Meat from this second chagigah sacrifice was to be prepared during the afternoon and served as the main course before of the first day of Passover evening.^[18] The meal was to be consumed over the course of two days and one night – the first and second days of Passover, Nissan 15 and 16, and the night in between.

Things get interesting as it relates to the Gospels’ accounts describing the final hours in the life of Jesus of Nazareth, especially John 18:28.^[19] Two references are the cause of contention – the meal and the defilement.

^{JN 18:28} “They did not go into the governor’s residence so they would not be ceremonially defiled, but could eat the Passover meal.”_(NET)

The Feast of Unleavened Bread had been eaten, Jesus was later arrested that evening and put on trial during the night. Early that same morning of Nisan 15, Jesus was taken by the Jewish leadership to Pilate at the Praetorium where the priests refused to go inside.

Entering the Praetorium was one of those things that could place a priest in a state of ritual defilement. When the author added “so they would not be defiled,” this could only be referring to the second Passover chigigiah meal since it was after the Feast of Unleavened Bread.

John does not explain the reason for the defilement. One possibility is the Jewish legal concept known as “abortus,” touching a dead body or home that once contained a dead body (the presumption was that it was common practice for mourning Romans to display a dead body in a building).^[20]

After sunset, a ritualistic purification bath by the priest before the Feast of Unleavened Bread would have absolved this type of ritual defilement that may have occurred day on Nisan 14. In this case, however, it would be too late to absolve a ritual defilement.

A defiled priest on Nisan 15 could not perform any sacrifice that day. As a consequence, he would not receive his lawful portion of the chagigah sacrificial meat for his own meal.

Are the Gospel references to the Passover during the final days in the life of Jesus of Nazareth in agreement with Jewish Law defined in the Old Testament, the Tenakh, and the Talmud?

Updated February 25, 2024.

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

REFERENCES:

[1] Wells, Steve. <u>The Skeptic’s Annotated Bible</u>. 2017. “423. When was Jesus crucified? <http://skepticsannotatedbible.com/contra/passover_meal.html> “101 Bible Contradictions.” Islamic Awareness. n.d. Contradiction #69. <https://www.islamawareness.net/Christianity/bible_contra_101.html> “Passover.” SVGmall.com. image. n.d. <https://svgmall.com/wp-content/uploads/2021/04/Passover-PNG-Free-Download.jpg?v=1619147248>
[2] Exodus 8-12. Roth, Don. “What year was the first Passover?” Biblical Calendar Proof. 2019. <http://www.biblicalcalendarproof.com/Timeline/PassoverDate>
[3] Deuteronomy 16. NASB.
[4] Exodus 12; Leviticus 23; Numbers 9; Deuteronomy 16. <http://www.ntslibrary.com/PDF%20Books/The%20Temple%20by%20Alfred%20Edersheim.pdf>
[5] Exodus 12; Leviticus 23; Numbers 9; Deuteronomy 16. Edersheim, Alfred. The Temple – Its Ministry and Services. 1826-1889. “The Roasting of the Lamb.” pp 66 – 67, 71-72. <http://www.ntslibrary.com/PDF%20Books/The%20Temple%20by%20Alfred%20Edersheim.pdf>
[6] Edersheim. The Temple – Its Ministry and Services. p 71.
[7] Deuteronomy 16. Edersheim, Alfred. The Temple – Its Ministry and Services. “The Roasting of the Lamb.” p 75.
[8] Gill. John Gill’s Exposition of the Whole Bible. John; chapters 18-19 commentary. <https://www.studylight.org/commentaries/geb/john-18.html> Edersheim. The Temple – Its Ministry and Services. pp 70-71, 76, 79, 81-82. Josephus, Flavius. Wars of the Jews. Trans. and commentary William Whitson. The Complete Works of Josephus.1850. Book VI, Chapter IX.3. <https://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> Edersheim, Alfred. The Life and Times of Jesus the Messiah. 1883. p 1324. <http://www.ntslibrary.com/PDF%20Books/The%20Life%20and%20Times%20of%20Jesus%20the%20Messiah.pdf>
[9] Talmud Bavli. Sefaria. Trans. William Davidson. n.d. <https://www.sefaria.org/texts/Talmud>
[10] Edersheim. The Temple – Its Ministry and Services. “The Three Things.” pp 70-71.
[11] Edersheim, Alfred. The Life and Times of Jesus the Messiah. p 1324.
[12] The Babylonian Talmud. Rodkinson. Tract Pesachim, Book 3, Chapter VI. <http://www.sacred-texts.com/jud/t03/psc09.htm> Edersheim, Alfred. The Life and Times of Jesus the Messiah. pp 1324. Edersheim. The Temple – Its Ministry and Services. pp 70-71. Gill. John Gill’s Exposition of the Whole Bible. John chapters 18 & 19 commentary.
[13] The Babylonian Talmud. Rodkinson. Tract Pesachim, Book 3, Chapter V. Edersheim. The Temple – Its Ministry and Services. p 79.
[14] Leviticus 3. Edersheim, Alfred. The Life and Times of Jesus the Messiah. p 1383-85. Edersheim. The Temple – Its Ministry and Services. p 70. Streane, A. W, ed. A Translation of the Treatise Chagigah from the Babylonian Talmud. 1891. Chagigah 7b, Gemara. Pages 35 – 36. <http://www.archive.org/stream/translationoftre00streuoft/translationoftre00streuoft_djvu.txt>
[15] Leviticus 7. Streane. A Translation of the Treatise Chagigah from the Babylonian Talmud. Glossary: “Chagigah.” pp 147-148. Edersheim. The Temple – Its Ministry and Services. pp 41, 82.
[16] Edersheim. The Life and Times of Jesus the Messiah. p 1382. Edersheim. The Temple – Its Ministry and Services. p 70. The Babylonian Talmud. Rodkinson. Book 3. Tract Pesachim Chapters VI, VIII, IX.
[17] Matthew 26-27; Mark 14-15; Luke 22-2 3; John 18-19. Edersheim, Alfred. The Life and Times of Jesus the Messiah. pp 1382, 1384. Edersheim. The Temple – Its Ministry and Services. p 70. The Babylonian Talmud. Rodkinson. Book 3. Tract Pesachim. Chapters VI, VIII, IX.
[18] NASB.
[19] Numbers 9. CR Mark 14:12. Edersheim. The Temple – Its Ministry and Services. p. 83. Soncino Babylonian Talmud. “Introduction to Seder Tohoroth.” #2. <https://israelect.com/Come-and-Hear/talmud/tohoroth.html > “Priest.” Jewish Encyclopedia.
[20 ] Leviticus 22:4-8. CR Numbers 9:6-12; 19:11-13. Edersheim. The Temple – Its Ministry and Services. Edersheim. The Life and Times of Jesus the Messiah. pp 1383-1385. “The First Day of the Feast” pp 82-83, 85, 130-131, “Appendix.” pp 130-131. “Priest.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/12358-priest Streane. A Translation of the Treatise Chagigah from the Babylonian Talmud. Glossary: “Chagigah.” p 148.