Arabian Desert – Two Routes to Bethlehem?

Posted on by K.B. Vogelman

Arabian Desert – Two Routes to Bethlehem?

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.

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.

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 – 1^st 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>

Luke’s Nativity – An Investigative Breakdown

Posted on by K.B. Vogelman

Luke’s Nativity – An Investigative Breakdown

Luke and Matthew accounts present two different narratives about the Nativity circumstances of Jesus of Nazareth, yet they have the common threads of the historical timeline, geographic locations and key historical figures.

In the opening paragraph of Luke, the author states that his letter is based on the eyewitness accounts “from the beginning”:

^{LK 1:2-4} “Inasmuch as many have undertaken to compile an account of the things accomplished among us, just as they were handed down to us by those who from the beginning were eyewitnesses and servants of the word, it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus; so that you may know the exact truth about the things you have been taught.” _(NASB)

Starting with the birth of John the Baptist, Luke’s account describes circumstances not found in any other Gospel. Zechariah, a Jewish Levite priest, had been chosen to represent his priestly division to offer incense to God.

While inside the Temple, the angel Gabriel appeared to Zechariah describing himself as the one who stands on the right side of the altar. God’s message from Gabriel said Zechariah’s wife, Elizabeth, would become pregnant with a son to be named John, but Zechariah didn’t believe it.

Zechariah and Elizabeth were considered “advanced in years.” It is relative terminology considering that girls married and began having children as soon as nature allowed, about 13 years of age.^[1^]

Luke does not describe Elizabeth’s pregnancy as miraculous. Two Greek words referencing a miracle are used elsewhere in Luke, but not used to describe her pregnancy.

In the other instances, the Greek word dunamis is translated to English using such words as “miracles,” “deeds of power,” “power of the Spirit,” or “mighty works.” Greek word semelon is translated with such words as “miracle,” “miraculous sign,” “sign from heaven.”^[2]

Gabriel went on to foretell the child’s purpose in life, even that the baby would be filled with the Holy Spirit before he was born. Doubting Gabriel’s message, Zechariah was struck dumb during his wife’s pregnancy.

Six months later about 90 miles away in Nazareth, Mary, who had been betrothed to Joseph, was going about her daily routine. Gabriel met her saying, “”Greetings, favored one! The Lord is with you”:

^{LK 1:31-32} “And behold, you will conceive in your womb and bear a son, and you shall name Him Jesus. He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David…” _(NASB)

Mary is quoted using the personal pronoun “I” asking Gabriel how she could have a baby when she was a virgin. Mary and the angel Gabriel are the only ones present making Mary the primary source of the conversation. Gabriel went on to explain the Holy Spirit would impregnate her and she would give birth to the Son of God:

^{LK 1:35} “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God. _(NRSV)

According to Luke’s account, when Gabriel told Mary she was 6 months pregnant she hurried to go visit Elizabeth. Upon hearing Mary’s greeting, Elizabeth said the babe leapt within her.^[3]

Elizabeth knew about Mary’s immaculate conception before Mary told her. It was only a few days after Gabriel told Mary she would conceive the Son of God.

Mary had yet to show any physical signs of pregnancy. A woman’s pregnancy is not naturally known, even to the mother, until 2-4 weeks or later after conception.^[4]

Similar to Zechariah and Gabriel, only Mary and Elizabeth are present for this greeting dialog. Elizabeth’s praise contains four personal pronouns of “me” and “my”:

“Blessed are you among women, and blessed is the fruit of your womb! But why is this granted to me, that the mother of my Lord should come to me? Blessed is she who believed, for there will be a fulfillment of those things which were told her from the Lord. For indeed, as soon as the voice of your greeting sounded in my ears, the babe leaped in my womb for joy. Blessed is she who believed, for there will be a fulfillment of those things which were told her from the Lord.”

Upon hearing Elizabeth’s blessing, Mary was filled with emotion and her detailed, passionate praise is quoted five times with the personal pronouns “my” and “me.” The primary source of Mary’s praise again strongly appears to be Mary herself.

Matthew articulates Joseph’s reaction to discovering Mary’s pregnancy months later after she returned from the trip to visit Elizabeth and he was understandably upset. Joseph was considering a divorce, according to Matthew, until a visitation by Gabriel informed him Mary had not cheated; rather, the Holy Spirit impregnated her as a fulfillment of prophecy.

Luke’s Nativity account identifies two Roman rulers not found in Matthew. Serving as additional historical date markers to King Herod, it adds Caesar Augustus and Quirinius governing in Syria.

Another specific detail in Luke is a decree issued by Caesar Augustus. This became the compelling factor for Mary to travel to Bethlehem where she was forced to give birth in a stable because all the inns were full.

Luke quotes an angel appearing to shepherds outside of Bethlehem announcing his birth and a larger number of angels in the sky praising God. The source of the quote were the shepherds.^[5]

^{LK 2:10-14} “…behold, I bring you good tidings of great joy which will be to all people. For there is born to you this day in the city of David a Savior, who is Christ the Lord…And suddenly there was with the angel a multitude of the heavenly host praising God and saying: “Glory to God in the highest, And on earth peace, goodwill toward men!”_(NKJV)

Immediately, the shepherds quickly went into Bethlehem and found Joseph and Mary with Jesus lying in a manger confirming the angel’s birth announcement. What the shepherds witnessed, they told to people who marveled at their report.

Matthew outlines a different Nativity aspect telling how the Magi had observed signs in the sky that prompted their long journey to find the newborn “King of the Jews.” After consultation with Jewish religious experts, King Herod revealed to the Magi the babe could be found in Bethlehem where they indeed found Joseph, Mary and baby Jesus.

Luke adds two other details. Eight days later during the Jewish circumcision event, Joseph and Mary officially named their baby Jesus as each were separately instructed by Gabriel. At the 30-day mark according to the Law, the parents presented Jesus to the Lord in the Temple in Jerusalem and offered a sacrifice which required a priest.

Much of Luke’s Nativity account is unique yet it is in sync with Matthew. Four key points are common to Luke and Matthew – Jesus was born in Bethlehem; Nazareth is his hometown; Herod is King with governing authority of country of Judea. Does Luke’s Gospel Nativity meet the standards of credibility?

Updated November 16, 2024.

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

REFERENCES:

[1] Luke 1:7, 18. NASB, NKJV. West, Jim. “Ancient Israelite Marriage Customs.” Quartz Hill School of Theology. n.d. http://www.theology.edu/marriage.htm> Rich, Tracey R. “Marriages.” Judaism101. 2011. <http://www.jewfaq.org/marriage.htm>
[2] Luke 4:14; 10:13; 19:37; 23:8. NetBible.org. Greek text. dunamis <1411>, semelon <4592>
[3] Slatzman, Russell. “Biblical travel: How far to where, and what about the donkey?” Aleteia. 2017. https://aleteia.org/2017/01/24/biblical-travel-how-far-to-where-and-what-about-the-donkey> Kosloski, Philip. “Mary traveled a highly dangerous path to visit Elizabeth. Aleteia. 2019. <https://aleteia.org/2019/05/31/mary-traveled-a-highly-dangerous-path-to-visit-elizabeth>
[4] “Month by Month.” Planned Parenthood. 2020. <https://www.plannedparenthood.org/learn/pregnancy/pregnancy-month-by-month> “Home pregnancy tests: Can you trust the results?” Mayo Clinic. 2019. <http://www.mayoclinic.org/healthy-living/getting-pregnant/in-depth/home-pregnancy-tests/art-20047940> “How long does it take to know I’m pregnant?” nct.org. n.d. <https://www.nct.org.uk/pregnancy/am-i-pregnant/how-long-does-it-take-know-im-pregnant> Marple, Kate. Ed. “Early signs of pregnancy: When will I feel symptoms?” babycenter.com. 2019. <https://www.babycenter.com/getting-pregnant/how-to-get-pregnant/early-signs-of-pregnancy-when-will-i-feel-symptoms_10372077>
[5] The Nativity Story. TheBridgeChurch. image. n.d. <http://www.thebridgechurch.co.uk/wp-content/uploads/2014/11/The-Nativity-Story.jpg>

Magi – In a Jewish Nativity Story?

Posted on by K.B. Vogelman

Magi – In a Jewish Nativity Story?

Adoration of the Magi by Claude Vignon, 1694.

Magi were scorned by Judaism for their mystical reputation.^[1] Not motivated by an ancient prophecy nor a prophet, an angelic appearance, or any type of divine revelation; rather, the Magi’s actions were compelled by an awe-inspiring scene they observed in the night sky.

Clearly was not worried the inclusion of the Magi in his account would be called into question by his contemporaries, Matthew’s introduction of the Magi into the Nativity story had a full historical context behind its setting. Matthew covered the wise men magi story with 12 verses, at least 10 providing specific details.^[3]

Greek text of Matthew uses the word magos, the Latin word equivalent to magus, its plural form is magi.^[2] The word is sometimes translated into English as “wise men” – both translations are correct.

Babylonians, Medes and Persians viewed magos as an eclectic group of priests, physicians, teachers, soothsayers, interpreters of dreams, astrologers, and sorcerers making it easy for magi to be referred to as “mystics.” Not surprisingly, magi is the root word of “magic.”

^{MT 2:1} “After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem…” _(NIV)

^{MT 2:1}“In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men from the East came to Jerusalem…” _(NRSV)

Roman era Jewish society had a dual-perspective of magi. One perspective was that of the famed Hebrew, Daniel, a Israelite of royal descent captured by Nebuchadnezzar. Daniel was placed into the elite Babylonian school of the Chaldeans where he received an education in astronomy and astrology.^[5]

God gave “Daniel understanding in all visions and dreams,” a gift that landed him in Nebuchadnezzar’s royal council of wise men, the chakkiym.^[6] Later, Nebuchadnezzar made Daniel chief of all magi, a position known as Rab-mag.^[7]

After the Medes and Persians overthrew the Babylonian Empire, Daniel’s “extraordinary spirit” again elevated him to a high level in the new government.^[8] Under King Cyrus the main religion was Zoroastrianism where its founder, Zoroaster, was is often considered to be the original magi and priests of Zoroastrianism were called “magi.”.^[9]

Setting the stage for the other Jewish perspective of magi began when Alexander the Great marched through Judea. Open-minded Hellenistic culture of the Greek Empire allowed the Jews religious freedom, but it also introduced Zoroastrianism that was intermingled with the influences of the Babylonian chakkiym. ^[10]

Over the coming decades, the effects of Hellenism on Jewish culture was unavoidable much to the frustration of the Jewish Rabbis. Liberal philosophies of Hellenism permeated Jewish culture meanwhile Greek became the common language.^[11] Next came the Roman Empire which seemed content to leave the prevailing culture in Judea alone.^[12]

As expert astronomers, magi used the legendary Babylonian astronomical science and charts to study of the motion of stars past, present and future. Ability to plot upcoming cosmic events by these wise men were scientifically predictive, not “mystical.”^[13]

Toward the very end of the BC era a series of rare celestial conjunctions occurred, ones hard to ignore by astronomers then or today. Witnessing just one such rare conjunction can be an once-in-a-lifetime experience. Imagine the scenario where, in a space of just 5 years from 7-2 BC, there were 13 rare conjunctions including two triple conjunctions!^[14]

Zoroastrianism beliefs held that celestial events served as signs with earthly significance. Signs of a newborn king observed by the magi were so awe-inspiring, they set out on a month’s long quest to find and worship him.^[15] Matthew does not say there were only three magi...the number of magi may or may not be accurate.

Not just anyone appearing on the door step of the King’s palace would expect to gain entry. Signifying King Herod‘s regard for magi, when they arrived unannounced the magi had no problem gaining direct access to the King who gave them his immediate and full attention.

Herod did not question the credibility of the magi when they gave him the alarming news about the birth of a King of the Jews. Neither did Herod’s Jewish religious experts who pointed the King to Micah’s prophecy saying a Jewish ruler was to be born in Bethlehem.

Believing the prophecy to be true, Herod invited the magi back for another meeting to investigate the timing of the star, directed them to Bethlehem, slyly asking for their help in finding the exact location of this newborn king. Angered when they didn’t return, Herod’s reaction by killing all the children 2 years old and under in the Bethlehem district demonstrates his belief in the truth of the magi’s message about a newborn King of the Jews.

King Herod and his royal Jewish religious council believed the credibility and message of the magi. How likely is it that the Jewish author of Matthew would unnecessarily introduce the magi…unless the author also believed it to be true?

Updated September 29, 2024.

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

REFERENCES:

[1] Deuteronomy 4, 18. Soncino Babylonian Talmud. Sanhedrin 98a. <https://israelect.com/Come-and-Hear/sanhedrin/sanhedrin_98.html> “Zoroastrianism – Magi.” Geni. 2016. <https://www.geni.com/projects/Zoroastrianism-Magi/13185>
[2] “magus.” WordReference.com. <http://www.wordreference.com/es/translation.asp?tranword=magus> “magi.” WordReference.com. <http://www.wordreference.com/es/translation.asp?tranword=magi> “magus.” Merriam-Webster <https://www.merriam-webster.com/dictionary/magus>
[3] Matthew 2:1-12.
[4] Martin, Ernest L. The Star of Bethlehem – The Star That Astonished the World. 2017. Chapter 2. A.S.K. (Associates for Scriptural Knowledge. <http://web.archive.org/web/20170226050457/http://www.askelm.com/star/star002.htm>
[5] Daniel 1. Guisepi, Robert. “The Chaldeans, The Chaldeans (Neo-Babylonian) Empire.” International World History Project. 2007. <http://history-world.org/chaldeans.htm> “Chaldea.” Encyclopædia Britannica. 2014. <http://www.britannica.com> “Chaldea.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/4213-chaldea>
[6] NKJV. Daniel 1- 2. “Magi.” New World Encyclopedia. 2014. <http://web.archive.org/web/20211122161026/http://www.newworldencyclopedia.org/entry/Magi> Net.bible.org. Daniel 2:12 Hebrew text “chakkiym” <02445>. “Chaldea.” Jewish Encyclopedia. Diodorus of Sicily. Mesopotamia: Ninus, Semiramis, the wonders of Babylon; Sardanapalus, Chaldaean astrology. Vol. I. Book II. University of Chicago|Bill Thayer. 2017. Page 431 # 24 ; p 447-457 #29-31. <http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Diodorus_Siculus/home.html>
[7] Jeremiah 39:3, 13.
[8] NASB. Daniel 6, 10-12. Deuteronomy 4:19. Gascoigne, Bamber. “History of Zoroastrianism.” HistoryWorld.net. n.d. <http://www.historyworld.net/wrldhis/PlainTextHistories.asp?historyid=ab71> “Zoroastrianism – Magi.” Geni. “Daniel, the Magi and the Luni-solar Calendar of Israel.” TryGod.com. 2017. <http://try-god.com/daniel-the-magi-and-the-luni-solar-calendar-of-israel.php
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[11] Josephus. Antiquities of the Jews. Book XII, Chapter II.
[12] Hooker. “Hellenistic Greece: Hellenism.” Petrucci, Valerio. “Hellenization and Romanization – the Dialogue Between Greek and Roman Cultures in the 1^st and 2^nd Centuries.” 2017. Academia. <https://www.academia.edu> “Judaea.” Livius.org. Ed. Jona Lendering. 2019. <https://www.livius.org/articles/place/judaea>
[13] Eduljee, K. E. “Greek Perceptions of Zoroaster, Zoroastrianism & the Magi.” Zoroastrian Heritage. 25 Apr. 2011. <http://zoroastrianheritage.blogspot.com/2011/04/greek-perceptions-of-zoroaster.html> Leverington. Babylon to Voyager and Beyond – A History of Planetary Astronomy. Chapter 1.
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[15] “Trade between the Romans and the Empire of Asia.” Heilbrunn Timeline of Art History. <http://www.metmuseum.org/toah/hd/silk/hd_silk.htm> National Museum of American History, “Trade Routes” > “Major Trade Routes of 2^nd Century BCE – 1^st Century CE.” <http://web.archive.org/web/20160618154742/http://americanhistory.si.edu:80/numismatics/parthia/frames/pamaec.htm> “Iran Historical Maps Arsacid Parthian Empire, Armenian Kingdom.” Atlas of Iran Maps. n.d. Iran Politics Club. 2014. <http://iranpoliticsclub.net/maps/maps04/index.htm>