Mary Was There Beginning to End

Posted on by K.B. Vogelman

Famed mother of Jesus of Nazareth, Mary, was a witness throughout the exceptional life of her son – the only one who was there from beginning to end to experience events involving Jesus.^[1] Like most mothers, every amazing detail about her son was memorable.

Mentioned twice in Luke before Jesus turned 13, the Gospel says Mary “treasured all these things in her heart.”^[2] Nativity accounts of Gospels of Matthew and Luke could only come from Mary herself.^[3]

As a girl living in Nazareth, population of about 2000, Mary came of marriageable age at about 13 years old when was betrothed to Joseph.^[4] Betrothal for Mary was no different than for any other Jewish girl…until she was visited by the angel Gabriel.

Turning from ordinary to extraordinary, Mary’s remarkable life took only a moment. Angel Gabriel, the messenger of God, announced she would be impregnated by the Holy Spirit and would give birth to the Son of God.^[5] No doubt, the message shocked her to the core.

Informed by Gabriel that Elizabeth was pregnant, Mary promptly traveled to visit her relative to share the experience. They had something in common – special pregnancies.

Elizabeth had been married for many years, but had been childless. Even Zechariah, her husband who learned of her pregnancy from the angel, Gabriel, had still doubted the possibility of Elizabeth becoming pregnant because of her age.^[6]

Merely a few days pregnant, even before Mary herself experienced any physical changes from the pregnancy, Elizabeth affirmed Mary was pregnant the moment she arrived:^[7]

^{LK 1:42-44} “Blessed are you among women, and blessed is the child in your womb! And who am I that the mother of my Lord should come and visit me? For the instant the sound of your greeting reached my ears, the baby in my womb leaped for joy.” _(NET)

Mary went back home to Nazareth three months later when it was time for Elizabeth to give birth to her son, later becoming known as John the Baptist. No other interaction between Jesus and John are recorded until Jesus was baptized.

Giving birth to Jesus in a stable in Bethlehem, not at home in Nazareth, came as a result of many unreal events that took Mary and Joseph to the hometown of King David. It was a short-lived visit because God warned them to leave due to King Herod seeking to kill Jesus and they quickly hid in Egypt before returning to Nazareth

A stark reminder their son was distinctively different from his siblings came when Jesus was 12 years old. Upon leaving the Passover celebration going back to Nazareth, Joseph and Mary assumed Jesus was in their traveling group, but could not find him when they arrived home.

Frantically searching for their son and going back to Jerusalem, they found Jesus sitting in the Temple courts with teachers asking questions and astounding them with his knowledge. Understandably his parents chided Jesus, but his response jarring their senses, not fully understanding his response:

^{LK 2:49}“Why were you looking for me? Didn’t you know that I must be in my Father’s house?” _(NET)

When a wedding party ran out of wine, Mary knew Jesus could rescue the event. Knowing her son had special powers who could perform miracles, it suggests Jesus had done other miraculous things privately within their family.

Mary asked her son to save the marriage celebration and instructed servants to do whatever Jesus said. Not ready to publicly reveal his capabilities of performing miracles, in-spite-of being a grown adult, Jesus did as his mother asked performing the first publicly recorded miracle by turning pots of water into wine.^[8]

At his home in Capernaum, Mary and her family tried to meet with Jesus, but they could not reach him because the crowd was too dense. Some people told Jesus his family was outside wanting to see him and Jesus responded saying that he considered those around him to be his family.^[9]

Next mention of Mary was about three years later during the most dreadful of scenarios, all the more horrifying for a mother, when she watched her tortured son being executed by crucifixion.^[10] What emotions she experienced can scarcely be imagined.

Much attention is made of Mary Magdalene’s Resurrection encounter at the tomb recognizing Jesus after he rose from the dead. Perhaps Jesus’ own mother and family were even better suited to confirm or refute that Jesus was alive again after his death on the cross.^[11]

James, one of the half-brothers of Jesus, was willing to die for belief in his brother. According to Roman Jewish historian Josephus, James became a martyr for preaching about Jesus:

“…he [Ananus] assembled the Sanhedrin of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions.] And when he had formed an accusation against them as breakers of the law, he delivered them to be stoned…” – Josephus, Antiquities of the Jews ^[12]

From her miraculous conception, the circumstances of his birth, many of his miracles, his crucifixion to seeing him alive again, Mary was the sole witness from the beginning to the end of the life of Jesus of Nazareth. Some of the incidents have been substantiated by sources outside of the Gospels – Roman historians and Judaism and through astronomy, and archeology.

Does Mary’s witness account provide believable evidence attesting to his life?

Updated May 31, 2024.

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

REFERENCES:

[1] Luke 1:2.
[2] Luke 2:19; 2:51. CR Luke 1:66. NASB. NASB, NIV. Luke 2:19.
[3]Northcote, James Spencer. “The Life of Mary in the Gospels.” 1856-60. <https://www.salvemariaregina.info/SalveMariaRegina/SMR-182/LifeMary14.htm> “Who was With Jesus When He Ascended?” Pathos.com. 2017. <https://www.patheos.com/blogs/christiancrier/2015/12/15/who-was-with-jesus-when-he-ascended> “Mary.” SquareSpace.com. image. 2013. <http://static1.1.sqspcdn.com/static/f/498894/21585377/1357687844620/Mary-Mother-of-the-Christ-Myriam-Christian-Movie-Christian-Film-DVD-Odeya-Rush-Peter-OToole-Ben-Kingsley1.jpg?token=HQ84OGWo1X3XauVE74a6xoLFvXY%3D>
[4] “Nazareth.” New World Encyclopedia. 2018. <https://www.newworldencyclopedia.org/entry/nazareth> “Nazareth.” Jewish Virtual Library. 2019. <https://www.jewishvirtuallibrary.org/nazareth> Kiddushin 3b. Sefaria. <https://www.sefaria.org/Kiddushin.3b?lang=bi> “Marriage.” Judaism 101. <http://www.jewfaq.org/marriage.htm> “Majority.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/10310-majority>
[5] Luke 1:26-35.
[6] Luke 1:39-45.
[7] CR Luke 1:8-25, 57-66.
[8] John 2:1-11. CR John 4:46.
[9] Matthew 12:46-50; Mark 3:31-34, Luke 8:21.
[10] John 19:25. CR Luke 23:49.
[11] Acts 1:12-14. CR John 2:12;
[12] Josephus, Flavius. Antiquities of the Jews. Trans. and commentary. William Whitson. The Complete Works of Josephus. 1850. Book XX, Chapter IX.4. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>

The King and the Eclipse

Posted on by K.B. Vogelman

The King and the Eclipse

King Herod was officially designated by Caesar Augustus as King, then sanctioned by the Roman Senate to rule Judea. Herod died between a lunar eclipse and the Jewish Passover while Augustus was still ruling Rome, according to Josephus.^[1]

Gospels Matthew and Luke report that Herod was alive when Jesus of Nazareth was born in Bethlehem. Matthew added that Joseph and Mary with Jesus escaped Herod’s wrath by hiding in Egypt until the King died soon thereafter.^[2]

Establishing the date of the lunar eclipse through the science of astronomy along with Jewish Passover dates would substantiate the historical account of Josephus. Moreover, identifying the end of King Herod’s rule would corroborate the Gospel accounts and also potentially establish the birth year of Jesus of Nazareth.

“But Herod deprived this Matthias of the high priesthood, and burnt the other Matthias, who had raised a sedition with his companions, alive. And that very night, there was an eclipse of the moon.”^[3]

“…and when the public morning for the king was over…at the feast of unleavened bread, which was now at hand, and is by the Jews called the Passover…”^[4] – Josephus

Secular history has long advocated the year of King Herod’s death as 4 BC.^[5] Reckoned from published copies of Josephus’ Antiquities going back to 1544, the printed copies say one of Herod’s sons, Philip, died in the 20^th year of the reign of Tiberius after ruling for 37 years.^[6]

Academically accepted, the reign of Tiberius as Caesar from 14-37 AD. Using the reverse calculation from the end of Philip’s 37-year rule lands in 4 BC (14 + 20 = 34 AD – 37 = 4 BC).^[7]

Key to the 4 BC timeline date for historians is a lunar eclipse. NASA’s astronomy lunar eclipse data for Jerusalem reveals a partial with less-than-half coverage lunar eclipse occurred on March 13, 4 BC, between 1:32 am and 3:50 AM and Passover fell on April 10^th.^[8]

Upending the 4 BC date reckoning was Biblical hobbyist David Beyer who traveled to various libraries around the world that held older handwritten copies of Antiquities. He discovered that all handwritten copies originally stated Philip died in the 22^ndyear of the reign of Tiberius.

Beyer’s discovery adjusts the beginning of Philip’s rule to the years of 2-1 BC, bringing the length of Tiberius’ rule into alignment with Josephus’ two other statements in Antiquities and Wars saying Tiberius died after serving as Caesar “twenty-two years, five months and three days” in March, 37 AD, placing Herod’s death in 2-1 BC.^[9]

NASA’s astronomy data provides a game-changing fact that supports Beyer’s discovery. January 9, 1 BC, a full lunar eclipse over Jerusalem began at 10:22 PM spanning to 3:53 AM, January 10.^[10] Passover in 1 BC was observed on April 6, twelve and half weeks later.^[11]

Archeological, historical and astronomy records tracing to 2 BC coincide with other historical timeline events: the Silver Anniversary of Caesar Augustus and his Pater Patriae registration decree; archeological discoveries of Quirinius governing in Syria; and the Battle of Actium marking the beginning date of Herod’s reign.^[12] NASA’s data also shows a rare planetary occultation conjunction that formed an extraordinary, elongated star in June, 2 BC.

Aside from the partial lunar eclipse, finding other known secular historical events to corroborate this timeline has proven to be challenging. For example, it has been challenging to explain the registration decree by Augustus and Quirinius governing in Syria in 4 BC.^[13]

One historical factor may tip the scales in favor of the actual year of the timeline. Josephus described in detail events that transpired between the lunar eclipse and the Passover. Could all the events have taken place in less than four weeks…or would the twelve and half weeks in 1 BC be more realistic?

After the lunar eclipse, Herod’s loathsome bowel and gangrenous groin condition compelled him to seek therapy in the warm baths of Callirrhoe, a 2-day journey from Jerusalem across the Jordan River. Gaining no relief, he soaked in a full vat of oil at back at his palace in Jericho.^[14] After all treatments failed, Herod welcomed the relief of death.

Herod attempted suicide, but was thwarted by his cousin who happened upon the act. The King’s jailed son, Antipater, mistook the cousin’s loud screaming thinking Herod had died and tried to bribe the jailer to be released. Instead, the jailer told the King and Antipater was immediately executed.^[15] Five days after Antipater’s execution, Herod succumbed to his wretched fatal condition.^[16]

Many traveled to Herod’s funeral in Jericho from throughout Judea and from other countries that included foreign dignitaries and militaries.^[17] Slowly advancing, the funeral procession lasted for many days to Herod’s final resting place in Herodium 30 miles away.^[18]

One of Herod’s sons, Archelaus, extended the mourning period to seven days followed by giving a feast for all the people in Judea.^[19] When the Passover festival occurred days later, Archelaus took the opportunity to sail away to Rome with his family to escape the threatening chaos that bubbled up from Herod having executed 40 insurrectionists the night of the lunar eclipse.^[20]

A lunar eclipse is the basis of both scenarios. A partial lunar eclipse in 4 BC followed by the Passover less than 4 weeks later vs. a full lunar eclipse in 1 BC with the Passover 12½ weeks later.

Did Herod die in 4 BC or 1 BC?

Updated March 28, 2024.

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

REFERENCES:

[1] Josephus, Flavius. Antiquities of the Jews. Book XVII, Chapters VI, XIX Trans. and commentary. William Whitson. The Complete Works of Josephus. 1850. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> CR Josephus, Flavius. Wars of the Jews. Book I, Chapter XXXIII. Trans. and commentary. William Whitson. The Complete Works of Josephus. 1850. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>
[2] Matthew 2; Luke 1. Total Lunar Eclipse. Pilot&Today. image. 2014. <https://cdn.steamboatpilot.com/wp-content/uploads/sites/8/2017/06/TotalLunarEclipse_122110.jpg>
[3] Josephus. Antiquities. Book XVII, Chapter VI.4
[4] Josephus. Wars. Book II, Chapter 1.2-3
[5] Bernegger, P.M. “Affirmation of Herod’s Death in 4 B.C.” Journal of Theological Studies Vol. 34, no 2, pp 526-531. 1983. RedatedKings.com. n.d. <http://www.redatedkings.com/postings/Bernegger.pdf> Martin, Ernest L. The Star of Bethlehem – The Star That Astonished the World. Chapter 13. 2003. <http://askelm.com/star/star000.htm#_edn11%3E%20%3Chttp://web.archive.org/web/20170111193244/http://www.askelm.com/star/star001.htm> Schurer, Emil. A History of the Jewish People in the Time of Jesus Christ. Volume 1. pp 400, 416. <http://books.google.com/books?id=BRynO3W9FPcC&pg=PP1#v=snippet&q=Tiberius&f=false> 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>
[6] Josephus. Antiquities. Book XVIII, Chapters IV.6; V.4. Beyer, David W. “Josephus Reexamined: Unraveling the Twenty-Second Year of Tiberius.” Chronos, Kairos, Christos II. 1998. < http://books.google.com/books?id=mWnYvI5RdLMC&lpg=PP1&dq=isbn%3A0865545820&pg=PA85#v=snippet&q=beyer&f=false>
[7] “Tiberius.” BBC. 2014. <http://www.bbc.co.uk/history/historic_figures/tiberius.shtml> Schurer. A History of the Jewish People in the Time of Jesus Christ. p. 358. Josephus. Antiquities. Book XVIII, Chapter VI.6-8, 10.
[8] Espenak, Fred. “Javascript Lunar Eclipse Explorer.” NASA Eclipse Website. n.d. Asia and Asia Minor – Jerusalem, Israel. Century Selection -0001 – 0100. <https://eclipse.gsfc.nasa.gov/JLEX/JLEX-AS.html> Kidger, Mark R. “The Date of Passover 11BC – 10AD.” Mark Kidger`s Comet and Asteroid Observing Home Page. n.d. <http://www.observadores-cometas.com/cometas/Star/Passover.html
[9] Josephus. Antiquities. Book XVIII, Chapter II. 2; Chapter VI.5. Josephus. Wars. Book I, Chapter XXXIII.8.
[10] Espenak. “Javascript Lunar Eclipse Explorer.” NASA Eclipse Website. n.d. Asia and Asia Minor – Jerusalem, Israel. Century Selection -0001 – 0100. Espenak. “NASA TP-2009-214172.” n.d. <https://eclipse.gsfc.nasa.gov/5MCLEmap/-0099-0000/LE0000-01-10T.gif
[11] Kidger, Mark R. “The Date of Passover 11BC – 10AD.” Mark Kidger`s Comet and Asteroid Observing Home Page.
[12] Gertoux, Gerard. “Dating the two Censuses of Quirinius.” 2018. Academia.edu. <http://www.academia.edu/3184175/Dating_the_two_Censuses_of_Quirinius> Josephus. Antiquities. Book XVII. Chapter VII. Josephus. Wars. Book I, Chapter XXXIII; Book II, Chapter XIX. “Augustus.” UNRV History |The Roman Empire. United Nations of Roma Victrix. 2017. <http://www.unrv.com/fall-republic/augustus.php
[13] Davis, John D. “Quirinius” (Quirinus), cwui-rin’i-us, Publius Sulpicious.” The New Schaff-Herzog Encyclopedia of Religious Knowledge. Vol. IX: Petri – Reuchlin. 1953. <http://www.ccel.org/s/schaff/encyc/encyc09/htm/iv.vi.xii.htm> Ramsay, William M. “Was Christ Born in Bethlehem?” Chapter 11. 2010. <http://biblehub.com/library/ramsay/was_christ_born_in_bethlehem/index.html> Schaff, Philip. “Chronology of the Life of Christ.” History of the Christian Church, Volume I: Apostolic Christianity. A.D. 1-100. Chapter 2. 1890. Christian Classics Ethereal Library. 1 June 2005. <http://www.ccel.org/ccel/schaff/hcc1.i.II_1.16.html> Sieffert, F. “Census.” The New Schaff-Herzog Encyclopedia of Religious Knowledge. Vol. II: Basilica – Chambers. 1952. <http://www.ccel.org/s/schaff/encyc/encyc02/htm/iv.vi.ccxxx.htm
[14] Josephus. Antiquities. Book XVII, Chapter VI. Josephus. Wars. Book I, Chapter XXXIII. “Callirrhoe.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/3933-callirrhoe> “Map of New Testament Israel.” Bible-history.com. Map. n.d. <http://www.bible-history.com/geography/ancient-israel/israel-first-century.html
[15] Josephus. Antiquities. Book XVII, Chapter VII. Josephus. Wars. Book I, Chapter XXXIII.
[16] Josephus. Antiquities. Book XVII, Chapter VIII. Josephus. Wars. Book I, Chapter XXXIII.
[17] Josephus. Antiquities. Book XVII, Chapter VIII, * footnote. Josephus. Wars. Book I, Chapter XXXIII. “Highways and Roads of Palestine.” Bible-history.com. Map. n.d. <https://www.bible-history.com/geography/ancient-israel/herodium.html>
[18] Josephus. Antiquities. Book XVII, Chapter VIII. Josephus. Wars. Book II, Chapter I.
[19] Josephus. Antiquities. Book XVII, Chapter IX-X. Josephus. Wars. Book II, Chapter I-II.

Joseph’s Dilemma With Mary

Posted on by K.B. Vogelman

Joseph’s Dilemma With Mary

Joseph’s behavior affected the Nativity story much more than it may seem. His reactions to the extreme circumstances surrounding Mary’s pregnancy reveals truths about her as well as himself.

Most likely Joseph knew Mary through community interactions in Nazareth such as during the harvest or through their Synagogue.^[1] He would have been familiar with her family’s reputation and had confidence that she was a marriageable virgin, a very important factor in their conservative Jewish society.^[2]

Betrothals typically lasted for a year during which time Joseph was expected to be very busy.^[3] As a bridegroom, in addition to paying the traditional bride-price, he had to make money for other financial obligations such as preparing their new home and sponsoring a 3-day wedding feast for their guests.^[4]

Initially, Joseph had few worries about the virtuous nature of his prospective bride. By law, a marriage contract called a ketubah legally declared Mary to be a virgin; the terms of their marriage; and it was signed by the witnesses who vetted Mary.

Mary had less commitment pressures to prepare for the wedding … simply follow the rules of the process. A betrothed girl subject to Judaic Law was under strict supervision of her family and the watchful eye of the community. She was not allowed to be alone at any time with an adult male, not even a male family member.^[5]

During his appearance to Mary delivering God’s message that she was miraculously pregnant, Gabriel the archangel, also informed Mary that Elizabeth, her cousin, was 6 months pregnant. With a common unique situation, it seemed to be the perfect opportunity to visit Elizabeth who lived in a village about 6 days away near Jerusalem.^[6]

Mary would be gone for 3 months. Keeping in touch with Joseph would be very limited and delayed, if at all.^[7]

Joseph would not become aware of Mary’s pregnancy until sometime after her return to Nazareth. It is unclear exactly when he discovered that she was pregnant, but it is clear from Matthew‘s use of the Greek word heurisko meaning “to hit upon…to find (by chance)” that it was a big surprise when he did find out!^[8]

Overwhelming emotions by Joseph would be expected – hurt and anger followed by resentment, embarrassment, doubt, uncertainty, temptations of vengefulness and other mixed feelings. Then the big question – what to do next?

Knowing he was not responsible for Mary’s pregnancy, there were two huge consequences to consider. First is the obvious, why would a bridegroom want to marry his bride-to-be who was carrying a child fathered by someone else?

Joseph had the legal recourse of a divorce during their betrothal. For him, it was a legitimate escape avenue for Mary’s seemingly obvious indiscretion and Jewish law favored his position – he only had to make the accusation of adultery.^[9]

Very strong circumstantial evidence supported such a charge. Joseph just needed to point to Mary’s state of pregnancy that began while she was out-of-town on a 3-month trip without him to visit her cousin, Elizabeth.^[10]

His reaction to the situation is perhaps the most telling evidence of a truth that Joseph was not the father of Mary’s child. Playing the divorce card would also have immediately ended the royal inheritance rights of the unborn Jesus.^[11]

Consequences of a divorce weighed heavily on Joseph. Not only would it destroy Mary’s reputation and cause financial loss to both Mary and her family, a public accusation of infidelity could carry a charge of adultery – stoning would not have been out of the question.^[12]

Attesting to Joseph’s honorable character, he was seeking to quietly settle the divorce. It would, in effect, minimize embarrassment to Mary, her family and avoid the public charge of adultery.^[13]

Moving forward with the marriage had many downsides although it would be the expected behavior of a man who believed himself to be the father of his betrothal’s baby. Frowned upon by the Rabbis, accidental pregnancies during betrothals were a reality, even in those days. The Rabbi’s dealt with these instances by allowing the couple to move up their wedding date and get on with life as a married couple.^[14]

If Joseph stayed with his pregnant betrothal, their community of family, friends and neighbors would assume the pregnancy was a result of his own doing, even if it wasn’t. Joseph would have to endure the undeserving consequences of facing public scorn and humiliation while swallowing his pride and overcoming his personal feelings.

It would take a big man. Few men would do it. Unexpectedly, Joseph decided not to pursue a divorce.

Joseph set aside all his negative emotions and feelings to honor his marriage commitment to Mary knowing he was not the father of her child while willingly accepting the consequences that would come with it. What caused this sudden change of heart was not to be expected.

Matthew reports the game-changing moment came from a visit by “an angel of the Lord.” He delivered a message from God telling Joseph that Mary’s conception was from the Holy Spirit, her child would be a boy to be named Immanuel which Joseph understood to mean “Jesus.”^[15]

Actions speak louder than words, volumes in this case. Something very unusual and significant happened.^[16] Did Joseph’s behavior play a key role in determining if the conception and birth of Jesus of Nazareth was a fulfillment of the Isaiah 7:14 prophecy?

Updated November 15, 2023.

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

REFERENCES:

[1] Brayer, Menachem M. The Jewish Woman in Rabbinic Literature. 1986. pp 68-69. <http://books.google.com/books?id=GhPxFOCdQj4C&pg=PA143&lpg=PA143&dq=sex+betrothal+jewish&source=web&ots=G4jLlub8y9&sig=gnkOuPI8xLKvYl57J9PR9VY3kVg#PPA143,M1>
[2] Deuteronomy 22:15, 19. Brayer. The Jewish Woman in Rabbinic Literature. pp 57, 59, 61. “Marriage Laws.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/10435-marriage-laws>
[3] “Betrothal.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/3229-betrothal> Brayer. The Jewish Woman in Rabbinic Literature. p 62. Edersheim. The Life and Times of Jesus the Messiah. 1883. Book II, Chapter 4. https://philologos.org/__eb-lat/book204.htm> Thompson, James C. Women in the Ancient World. July 2010. “Women in Ancient Israel” > “Women and the Law in Ancient Israel.” <http://www.womenintheancientworld.com/women%20and%20the%20law%20in%20ancient%20israel.htm>
[4] Soncino Babylonian Talmud. Ed. Isidore Epstein. Kethuboth 3b. 1935-1948. <https://israelect.com/Come-and-Hear/kethuboth/kethuboth_3.html> Missler, Chuck. “The Wedding Model.” Koinonia House, Inc. 2018. <http://www.khouse.org/articles/2003/449/#notes> Brayer. The Jewish Woman in Rabbinic Literature. p 70. “Marriage Contract for Shelamzion and Judah.” K. C. Hanson’s Collection of Greek Documents. 128 AD. photo. <http://www.kchanson.com/ANCDOCS/greek/marrcon.html>
[5] Soncino Babylonian Talmud. Kethuboth 12a, 12b, 13a, 13b. <https://israelect.com/Come-and-Hear/kethuboth/index.html> “Adultery.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/865-adultery> Brayer. The Jewish Woman in Rabbinic Literature. pp 142-143.
[6] Luke 1. “Map of Israel in the Time of Jesus.” Bible History Online. n.d.<https://www.bible-history.com/maps/palestine_nt_times.html>
[7] Luke 1.
[8] Matthew 1:18. Net.bible.org. Greek text. “heurisko <2147>.” Lexicondorance.com. <http://lexiconcordance.com/greek/2147.html>
[9] “Adultery.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/865-adultery>
[10] Matthew 1:18, 39-43; Luke 1:39, 56. Edersheim. The Life and Times of Jesus the Messiah. p 586. “Adultery.” Jewish Encyclopedia. 2011. Brayer, Menachem M. The Jewish Woman in Rabbinic Literature. pp 192-193. <http://books.google.com/books?id=GhPxFOCdQj4C&pg=PA143&lpg=PA143&dq=sex+betrothal+jewish&source=web&ots=G4jLlub8y9&sig=gnkOuPI8xLKvYl57J9PR9VY3kVg#PPA143,M1>
[11] Matthew 1:19. “Divorce.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/5238-divorce> Edersheim, Alfred. The Life and Times of Jesus the Messiah. 1883. Book II, Chapter 4. <http://philologos.org/__eb-lat/default.htm
[12] Deuteronomy 22:20-21, 23-24. John 8:2-7. “Adultery.” Jewish Encyclopedia. “Marriage Laws.” Jewish Encyclopedia. “Marriage Ceremonies.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/10434-marriage-ceremonies> Josephus, Flavius. Against Apion. Book II, #25. Trans. and commentary William Whitson. The Complete Works of Josephus. 1850. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> Thompson,“Women in the Ancient World.” Edersheim. The Life and Times of Jesus the Messiah. Book II, Chapter 4.
[13] Matthew 1:19. Schneerson; Menachem M. “The Betrothed.” Chabad org. 2018. <http://www.chabad.org/parshah/article_cdo/aid/296931/jewish/The-Betrothed.htm> “Marriage Ceremonies” & “Adultery.” Jewish Encyclopedia.
[14] Brayer. The Jewish Woman in Rabbinic Literature. pp 143-144, 146-147. Lamm, Maurice. The Jewish Way in Love & Marriage. 2018. Section “Celebrating the Marriage Covenant” > Chapter “Jewish Betrothal Blessing;” Section “The Structure of The Marriage Covenant” > Chapter “The Jewish Marriage Ceremony.” <http://www.chabad.org/library/article_cdo/aid/465140/jewish/The-Jewish-Way-in-Love-Marriage.htm> Edersheim. The Life and Times of Jesus the Messiah. Book II, Chapter 4, footnote #27. “Ḳiddushin.”’ Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/9310-kiddushin>
[15] Matthew 1.
[16] Edersheim. The Life and Times of Jesus the Messiah. Book II, Chapter 4.