The Star of Bethlehem, or Christmas Star,appears in the nativity story of the Gospel of Matthew where "wise men from the East" (Magi) are inspired by the star to travel to Jerusalem. There, they meet King Herod of Judea, and ask him:
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.
Herod calls together his scribes and priests who, quoting a verse from the Book of Micah, interpret it as a prophecy that the Jewish Messiah would be born in Bethlehem to the south of Jerusalem. Secretly intending to find and kill the Messiah in order to preserve his own kingship, Herod invites the wise men to return to him on their way home.
The star leads them to Jesus' Bethlehem birthplace, where they worship him and give him gifts. The wise men are then given a divine warning not to return to Herod, so they return home by a different route.
Many Christians believe the star was a miraculous sign. Some theologians claimed that the star fulfilled a prophecy, known as the Star Prophecy.Astronomers have made several attempts to link the star to unusual celestial events, such as a conjunction of Jupiter and Saturn or Jupiter and Venus, a comet, or a supernova.
Some modern scholars do not consider the story to be describing a historical event but a pious fiction created by the author of the Gospel of Matthew.
The subject is a favorite at planetarium shows during the Christmas season.However, most ancient sources and Church tradition generally indicate that the wise men visited Bethlehem sometime after Jesus’ birth. The visit is traditionally celebrated on Epiphany (January 6) in western Christianity.
Matthew's account describes Jesus with the broader Greek word παιδίον (paidion), which can mean either "infant" or "child" rather than the more specific word for infant, βρέφος (bréphos). This possibly implies that some time has passed since the birth. However, the word παιδίον (paidíon) is also used in Luke's Gospel specifically concerning Jesus’ birth and his later presentation at the temple.Herod I has all male Hebrew babies in the area up to age two killed in the Massacre of the Innocents.
The Gospel of Matthew tells how the Magi (often translated as "wise men", but more accurately astrologers)arrive at the court of Herod in Jerusalem and tell the king of a star which signifies the birth of the King of the Jews:
Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, 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.” 3 When Herod the king heard this, he was troubled, and all Jerusalem with him; 4 and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. 5 They told him, “In Bethlehem of Judea; for so it is written by the prophet:
6 ‘And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will govern my people Israel.’”
7 Then Herod summoned the wise men secretly and ascertained from them what time the star appeared; 8 and he sent them to Bethlehem, saying, “Go and search diligently for the child, and when you have found him bring me word, that I too may come and worship him.” 9 When they had heard the king they went their way; and lo, the star which they had seen in the East went before them, till it came to rest over the place where the child was. 10 When they saw the star, they rejoiced exceedingly with great joy; 11 and going into the house they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh.
Herod is "troubled", not because of the appearance of the star, but because the Magi have told him that a "king of the Jews" had been born,which he understands to refer to the Messiah, a leader of the Jewish people whose coming was believed to be foretold in scripture. So he asks his advisors where the Messiah would be born. They answer Bethlehem, birthplace of King David, and quote the prophet Micah. The king passes this information along to the Magi.
In a dream, they are warned not to return to Jerusalem, so they leave for their own country by another route.When Herod realizes he has been tricked, he orders the execution of all male children in Bethlehem "two years old and younger," based on the age the child could be in regard to the information the magi had given him concerning the time the star first appeared.
Joseph, warned in a dream, takes his family to Egypt for their safety.The gospel links the escape to a verse from scripture, which it interprets as a prophecy: "Out of Egypt I called my son." This was a reference to the departure of the Hebrews from Egypt under Moses, so the quote suggests that Matthew saw the life of Jesus as recapitulating the story of the Jewish people, with Judea representing Egypt and Herod standing in for pharaoh.
After Herod dies, Joseph and his family return from Egypt, Judges 13:5 regarding the birth of Samson and the Nazirite vow. The word Nazareth is related to the word netzer which means "sprout", and which some Bible commentators think refers to Isaiah 11:1 , "There shall come forth a Rod from the stem of Jesse, And a Branch shall grow out of his roots."and settle in Nazareth in Galilee. This is also said to be a fulfillment of a prophecy ("He will be called a Nazorean," (NRSV) which could be attributed to
Many scholars who see the gospel nativity stories as later apologetic accounts created to establish the messianic status of Jesus regard the Star of Bethlehem as a pious fiction.Aspects of Matthew's account which have raised questions of the historical event include: Matthew is the only one of the four gospels which mentions either the Star of Bethlehem or the Magi. Scholars suggest that Jesus was born in Nazareth and that the Bethlehem nativity narratives reflect a desire by the Gospel writers to present his birth as the fulfillment of prophecy.
The Matthew account conflicts with that given in the Gospel of Luke, in which the family of Jesus already lives in Nazareth, travel to Bethlehem for the census, and return home almost immediately.
Matthew's description of the miracles and portents attending the birth of Jesus can be compared to stories concerning the birth of Augustus (63 BC).Linking a birth to the first appearance of a star was consistent with a popular belief that each person's life was linked to a particular star. Magi and astronomical events were linked in the public mind by the visit to Rome of a delegation of magi at the time of a spectacular appearance of Halley's Comet in AD 66 led by King Tiridates of Armenia, who came seeking confirmation of his title from Emperor Nero. Ancient historian Dio Cassius wrote that, "The King did not return by the route he had followed in coming," a line similar to the text of Matthew's account, but written some time after the completion of Matthew's gospel.
The ancients believed that astronomical phenomena were connected to terrestrial events – As Above, So Below. Miracles were routinely associated with the birth of important people, including the Hebrew patriarchs, as well as Greek and Roman heroes.
The Star of Bethlehem is traditionally linked to the Star Prophecy in the Book of Numbers:
Although possibly intended to refer to a time that was long past, since the kingdom of Moab had long ceased to exist by the time the Gospels were being written, this passage had become widely seen as a reference to the coming of a Messiah.It was, for example, cited by Josephus, who believed it referred to Emperor Vespasian. Origen, one of the most influential early Christian theologians, connected this prophecy with the Star of Bethlehem:
If, then, at the commencement of new dynasties, or on the occasion of other important events, there arises a comet so called, or any similar celestial body, why should it be matter of wonder that at the birth of Him who was to introduce a new doctrine to the human race, and to make known His teaching not only to Jews, but also to Greeks, and to many of the barbarous nations besides, a star should have arisen? Now I would say, that with respect to comets there is no prophecy in circulation to the effect that such and such a comet was to arise in connection with a particular kingdom or a particular time; but with respect to the appearance of a star at the birth of Jesus there is a prophecy of Balaam recorded by Moses to this effect: There shall arise a star out of Jacob, and a man shall rise up out of Israel.
Origen suggested that the Magi may have decided to travel to Jerusalem when they "conjectured that the man whose appearance had been foretold along with that of the star, had actually come into the world".
The Magi are sometimes called "kings" because of the belief that they fulfill prophecies in Isaiah and Psalms concerning a journey to Jerusalem by gentile kings.Isaiah mentions gifts of gold and incense. In the Septuagint, the Greek translation of the Old Testament probably used by Matthew, these gifts are given as gold and frankincense, similar to Matthew's "gold, frankincense, and myrrh." The gift of myrrh symbolizes mortality, according to Origen.
While Origen argued for a naturalistic explanation, John Chrysostom viewed the star as purely miraculous: "How then, tell me, did the star point out a spot so confined, just the space of a manger and shed, unless it left that height and came down, and stood over the very head of the young child? And at this the evangelist was hinting when he said, "Lo, the star went before them, till it came and stood over where the young Child was."
Although magi (Greek μαγοι) is usually translated as "wise men," in this context it probably means 'astronomer'/'astrologer'.The involvement of astrologers in the story of the birth of Jesus was problematic for the early Church, because they condemned astrology as demonic; a widely cited explanation was that of Tertullian, who suggested that astrology was allowed 'only until the time of the Gospel'.
In 1614, German astronomer Johannes Kepler determined that a series of three conjunctions of the planets Jupiter and Saturn occurred in the year 7 BC.He argued (incorrectly) that a planetary conjunction could create a nova, which he linked to the Star of Bethlehem. Modern calculations show that there was a gap of nearly a degree (approximately twice a diameter of the moon) between the planets, so these conjunctions were not visually impressive. An ancient almanac has been found in Babylon which covers the events of this period, but does not indicate that the conjunctions were of any special interest. In the 20th century, Professor Karlis Kaufmanis, an astronomer, argued that this was an astronomical event where Jupiter and Saturn were in a triple conjunction in the constellation Pisces. Archaeologist and Assyriologist Simo Parpola has also suggested this explanation.
In 6 BC, there were conjunctions/occultations (eclipses) of Jupiter by the Moon in Aries. "Jupiter was the regal 'star' that conferred kingships – a power that was amplified when Jupiter was in close conjunctions with the Moon. The second occultation on April 17 coincided precisely when Jupiter was 'in the east', a condition mentioned twice in the biblical account about the Star of Bethlehem."
In 3–2 BC, there was a series of seven conjunctions, including three between Jupiter and Regulus and a strikingly close conjunction between Jupiter and Venus near Regulus on June 17, 2 BC. "The fusion of two planets would have been a rare and awe-inspiring event", according to Roger Sinnott.Another Venus–Jupiter conjunction occurred earlier in August, 3 BC. However, these events occurred after the generally accepted date of 4 BC for the death of Herod. Since the conjunction would have been seen in the west at sunset it could not have led the magi south from Jerusalem to Bethlehem.
Astronomer Michael R. Molnar argues that the "star in the east" refers to an astronomical event with astrological significance in the context of ancient Greek astrology.He suggests a link between the Star of Bethlehem and a double occultation of Jupiter by the moon on March 20 and April 17 of 6 BC in Aries, particularly the second occultation on April 17. Occultations of planets by the moon are quite common, but Firmicus Maternus, an astrologer to Roman Emperor Constantine, wrote that an occultation of Jupiter in Aries was a sign of the birth of a divine king. He argues that Aries rather than Pisces was the zodiac symbol for Judea, a fact that would affect previous interpretations of astrological material. Molnar's theory was debated by scientists, theologians, and historians during a colloquium on the Star of Bethlehem at the Netherlands’ University of Groningen in October 2014. Harvard astronomer Owen Gingerich supports Molnar's explanation but noted technical questions. "The gospel story is one in which King Herod was taken by surprise," said Gingerich. "So it wasn’t that there was suddenly a brilliant new star sitting there that anybody could have seen [but] something more subtle." Astronomer David A. Weintraub says, "If Matthew’s wise men actually undertook a journey to search for a newborn king, the bright star didn’t guide them; it only told them when to set out."
There is an explanation given that the events were quite close to the sun and would not have been visible to the naked eye.
Attorney Frederick Larson examined the biblical account in the Gospel of Matthew, chapter 2and found the following nine qualities of Bethlehem's Star: It signified birth, it signified kingship, it was related to the Jewish nation, and it rose "in the East"; King Herod had not been aware of it; it appeared at an exact time; it endured over time; and, according to Matthew, it was in front of the Magi when they traveled south from Jerusalem to Bethlehem, and then stopped over Bethlehem.
Using the Starry Night astronomy software, and an articlewritten by astronomer Craig Chester based on the work of archeologist and historian Ernest Martin, Larson thinks all nine characteristics of the Star of Bethlehem are found in events that took place in the skies of 3–2 BC. Highlights include a triple conjunction of Jupiter, called the king planet, with the fixed star Regulus, called the king star, starting in September 3 BC. Larson believes that may be the time of Jesus' conception.
By June of 2 BC, nine months later, the human gestation period,Jupiter had continued moving in its orbit around the sun and appeared in close conjunction with Venus in June of 2 BC. In Hebrew Jupiter is called "Sedeq", meaning "righteousness", a term also used for the Messiah, and suggested that because the planet Venus represents love and fertility, so Chester had suggested astrologers would have viewed the close conjunction of Jupiter and Venus as indicating a coming new king of Israel, and Herod would have taken them seriously. Astronomer Dave Reneke independently found the June 2 BC planetary conjunction, and noted it would have appeared as a "bright beacon of light". According to Chester, the disks of Jupiter and Venus would have appeared to touch and there has not been as close a Venus-Jupiter conjunction since then.
Jupiter next continued to move and then stopped in its apparent retrograde motion on December 25 of 2 BC over the town of Bethlehem.Since planets in their orbits have a "stationary point", a planet moves eastward through the stars but, "As it approaches the opposite point in the sky from the sun, it appears to slow, come to a full stop, and move backward (westward) through the sky for some weeks. Again it slows, stops, and resumes its eastward course," said Chester. The date of December 25 that Jupiter appeared to stop while in retrograde took place in the season of Hanukkah, and is the date later chosen to celebrate Christmas.
The Magi told Herod that they saw the star "in the East,"or according to some translations, "at its rising", which may imply the routine appearance of a constellation, or an asterism. One theory interprets the phrase in Matthew 2:2, "in the east," as an astrological term concerning a "heliacal rising." This translation was proposed by Edersheim and Heinrich Voigt, among others. The view was rejected by the philologist Franz Boll (1867–1924). Two modern translators of ancient astrological texts insist that the text does not use the technical terms for either a heliacal or an acronycal rising of a star. However, one concedes that Matthew may have used layman's terms for a rising.
Other writers highly suggest that the star was a comet.Halley's Comet was visible in 12 BC and another object, possibly a comet or nova, was seen by Chinese and Korean stargazers in about 5 BC. This object was observed for over seventy days, possibly with no movement recorded. Ancient writers described comets as "hanging over" specific cities, just as the Star of Bethlehem was said to have "stood over" the "place" where Jesus was (the town of Bethlehem). However, this is generally thought unlikely as in ancient times comets were generally seen as bad omens. The comet explanation has been recently promoted by Colin Nicholl. His theory involves a hypothetical comet which could have appeared in 6 BC.
A recent (2005) hypothesis advanced by Frank Tipler is that the star of Bethlehem was a supernova or hypernova occurring in the nearby Andromeda Galaxy.Although it is difficult to detect a supernova remnant in another galaxy, or obtain an accurate date of when it occurred, supernova remnants have been detected in Andromeda.
Another theory is the more likely supernova of February 23 4 BC, which is now known as PSR 1913+16 or the Hulse-Taylor Pulsar. It is said to have appeared in the constellation of Aquila, near the intersection of the winter colure and the equator of date. The nova was "recorded in China, Korea, and Palestine" (probably meaning the Biblical account).
A nova or comet was recorded in China in 4 BC. "In the reign of Ai-ti, in the third year of the Chien-p'ing period. In the third month, day chi-yu, there was a rising po at Hoku" (Han Shu, The History of the Former Han Dynasty). The date is equivalent to April 24, 4 BC. This identifies the date when it was first observed in China. It was also recorded in Korea. "In the fifty-fourth year of Hyokkose Wang, in the spring, second month, day chi-yu, a po-hsing appeared at Hoku" (Samguk Sagi, The Historical Record of the Three Kingdoms). The Korean is particularly corrupt because Ho (1962) points out that " the chi-yu day did not fall in the second month that year but on the first month" (February 23) and on the third month (April 24). The original must have read "day chi-yu, first month" (February 23) or "day chi-yu, third month" (April 24). The latter would coincide with the date in the Chinese records although professor Ho suggests the date was "probably February 23, 4 BC."....
If the story of the Star of Bethlehem described an actual event, it might identify the year Jesus was born. The Gospel of Matthew describes the birth of Jesus as taking place when Herod was king. [ citation needed ] Other scholars suggested dates in 5 BC, because it allows seven months for the events Josephus documented between the lunar eclipse and the Passover rather than the 29 days allowed by lunar eclipse in 4 BC. Others suggest it was an eclipse in 1 BC. The narrative implies that Jesus was born sometime between the first appearance of the star and the appearance of the Magi at Herod's court. That the king is said to have ordered the execution of boys two years of age and younger implies that the Star of Bethlehem appeared within the preceding two years. Some scholars date the birth of Jesus as 6–4 BC, while others suggest Jesus' birth was in 3–2 BC.According to Josephus, Herod died after a lunar eclipse and before a Passover Feast. The eclipse is usually identified as the eclipse of March 13, 4 BC.
The Gospel of Luke says the census from Caesar Augustus took place when Quirinius was governor of Syria.Tipler suggests this took place in AD 6, nine years after the death of Herod, and that the family of Jesus left Bethlehem shortly after the birth. Some scholars explain the apparent disparity as an error on the part of the author of the Gospel of Luke, concluding that he was more concerned with creating a symbolic narrative than a historical account, and was either unaware of, or indifferent to, the chronological difficulty.
However, there is some debate among Bible translators about the correct reading of Luke 2:2 ("Αὕτη ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς Συρίας Κυρηνίου").Instead of translating the registration as taking place "when" Quirinius was governor of Syria, some versions translate it as "before" or use "before" as an alternative, which Harold Hoehner, F.F. Bruce, Ben Witherington and others have suggested may be the correct translation. While not in agreement, Emil Schürer also acknowledged that such a translation can be justified grammatically. According to Josephus, the tax census conducted by the Roman senator Quirinius particularly irritated the Jews, and was one of the causes of the Zealot movement of armed resistance to Rome. From this perspective, Luke may have been trying to differentiate the census at the time of Jesus’ birth from the tax census mentioned in Acts 5:37 that took place under Quirinius at a later time. One ancient writer identified the census at Jesus’ birth, not with taxes, but with a universal pledge of allegiance to the emperor.
Jack Finegan noted some early writers' reckoning of the regnal years of Augustus are the equivalent to 3/2 BC, or 2 BC or later for the birth of Jesus, including Irenaeus (3/2 BC), Clement of Alexandria (3/2 BC), Tertullian (3/2 BC), Julius Africanus (3/2 BC), Hippolytus of Rome (3/2 BC), Hippolytus of Thebes (3/2 BC), Origen (3/2 BC), Eusebius of Caesarea (3/2 BC), Epiphanius of Salamis (3/2 BC), Cassiodorus Senator (3 BC), Paulus Orosius (2 BC), Dionysus Exiguus (1 BC), and Chronographer of the Year 354 (AD 1).Finegan places the death of Herod in 1 BC, and says if Jesus was born two years or less before Herod the Great died, the birth of Jesus would have been in 3 or 2 BC. Finegan also notes the Alogi reckoned Christ's birth with the equivalent of 4 BC or AD 9.
In the Orthodox Church, the Star of Bethlehem is interpreted as a miraculous event of symbolic and pedagogical significance, regardless of whether it coincides with a natural phenomenon; a sign sent by God to lead the Magi to the Christ Child. [ citation needed ] This is illustrated in the Troparion of the Nativity:
Your birth, O Christ our God,
dawned the light of knowledge upon the earth.
For by Your birth those who adored stars
were taught by a star
to worship You, the Sun of Justice,
and to know You, Orient from on High.
O Lord, glory to You.
In Orthodox Christian iconography, the Star of Bethlehem is often depicted not as golden, but as a dark aureola, a semicircle at the top of the icon, indicating the Uncreated Light of Divine grace, with a ray pointing to "the place where the young child lay" (Matt 2:9). Sometimes the faint image of an angel is drawn inside the aureola.
Simon the Athonite founded the monastery of Simonopetra on Mount Athos after seeing a star he identified with the Star of Bethlehem.
LDS members believe that the Star of Bethlehem was an actual astronomical event visible the world over.In the 1830 Book of Mormon, which they believe contains writings of ancient prophets, Samuel the Lamanite prophesies that a new star will appear as a sign that Jesus has been born, and Nephi later writes about the fulfillment of this prophecy.
Members of Jehovah's Witnesses believe that the "star" was a vision or sign created by Satan, rather than a sign from God. This is because it led the pagan astrologers first to Jerusalem where King Herod consequently found out about the birth of the "king of the Jews", with the result that he attempted to have Jesus killed.
In her 1898 book, The Desire of Ages , Ellen White states "That star was a distant company of shining angels, but of this the wise men were ignorant."
Paintings and other pictures of the Adoration of the Magi may include a depiction of the star in some form. In the fresco by Giotto di Bondone, it is depicted as a comet. In the tapestry of the subject designed by Edward Burne-Jones (and in the related watercolour), the star is held by an angel.
The colourful star lantern known as a paról is a cherished and ubiquitous symbol of Christmas for Filipinos, its design and light recalling the star. In its basic form, the paról has five points and two "tails" that evoke rays of light pointing the way to the Christ Child, and candles inside the lanterns have been superseded by electric illumination.
In the Church of the Nativity in Bethlehem, a silver star with 14 undulating rays marks the location traditionally claimed to be that of Jesus' birth.
In quilting, a common eight-pointed star design is known as the Star of Bethlehem.
In the New Testament, the Massacre of the Innocents is the incident in the nativity narrative of the Gospel of Matthew (2:16–18) in which Herod the Great, king of Judea, orders the execution of all male children two years old and under in the vicinity of Bethlehem. The Catholic Church regards them as the first Christian martyrs, and their feast – Holy Innocents Day – is celebrated on 28 December.
The biblical Magi, also referred to as the (Three) Wise Men or (Three) Kings, also the Three Magi were distinguished foreigners in the Gospel of Matthew and Christian tradition. They are said to have visited Jesus after his birth, bearing gifts of gold, frankincense and myrrh. They are regular figures in traditional accounts of the nativity celebrations of Christmas and are an important part of Christian tradition.
The nativity of Jesus, nativity of Christ, birth of Christ or birth of Jesus is described in the Biblical gospels of Luke and Matthew. The two accounts agree that Jesus was born in Bethlehem in Judea, his mother Mary was betrothed to a man named Joseph, who was descended from King David and was not his biological father, and that his birth was caused by divine intervention.
A chronology of Jesus aims to establish a timeline for the events of the life of Jesus. Scholars have correlated Jewish and Greco-Roman documents and astronomical calendars with the New Testament accounts to estimate dates for the major events in Jesus's life.
Matthew 2:1 is the first verse of the second chapter of the Gospel of Matthew in the New Testament. The previous verse ends with Jesus being named by his father; this verse marks the clear start of a new narrative. This verse deals with the arrival of the magi at the court of Herod the Great in Jerusalem. This story of the magi continues until Matthew 2:12.
Matthew 2:2 is the second verse of the second chapter of the Gospel of Matthew in the New Testament. The magi travelling from the east have arrived at the court of King Herod in Jerusalem and in this verse inform him of their purpose.
Matthew 2:3 is the third verse of the second chapter of the Gospel of Matthew in the New Testament. In the previous verse the magi had informed King Herod that they had seen portents showing the birth of the King of the Jews. In this verse he reacts to this news.
Matthew 2:4 is the fourth verse of the second chapter of the Gospel of Matthew in the New Testament. The magi have informed King Herod that they had seen portents showing the birth of the King of the Jews. In this verse he calls together leading figures of Jerusalem to find out where Jesus was to be born.
Matthew 2:5 is the fifth verse of the second chapter of the Gospel of Matthew in the New Testament. The magi have informed King Herod that they had seen portents showing the birth of the King of the Jews. Herod has asked the leading Jewish religious figures about how to find out where Jesus was to be born. In this verse they tell him.
Matthew 2:6 is the sixth verse of the second chapter of the Gospel of Matthew in the New Testament. The magi have informed King Herod that they had seen portents showing the birth of the King of the Jews. Herod has asked the leading Jewish religious figures about how to find out where Jesus was to be born. In this verse they tell him by quoting from the Book of Micah.
Matthew 2:7 is the seventh verse of the second chapter of the Gospel of Matthew in the New Testament. The magi have informed King Herod that they had seen portents showing the birth of the King of the Jews. Herod has consulted with the leading Jewish religious figures who reported he was to be born in Bethlehem. In this verse Herod again questions the magi.
Matthew 2 is the second chapter of the Gospel of Matthew in the New Testament. It describes the events after the birth of Jesus, the visit of the magi and the attempt by King Herod to kill the infant messiah, Joseph and his family's flight into Egypt, and their later return to live in Israel, settling in Nazareth.
Matthew 2:8 is the eighth verse of the second chapter of the Gospel of Matthew in the New Testament. The magi have informed King Herod that they had seen portents showing the birth of the King of the Jews. After consulting with the leading Jewish religious figures Herod sends the magi to find the infant.
Matthew 2:9 is the ninth verse of the second chapter of the Gospel of Matthew in the New Testament. King Herod has dispatched the magi to Bethlehem to find the infant Jesus. In this verse they follow the Star of Bethlehem to find the infant.
Matthew 2:10 is the tenth verse of the second chapter of the Gospel of Matthew in the New Testament. The magi, dispatched by King Herod, have been shown the location of the infant Jesus by the Star of Bethlehem. In this verse they react to this.
Matthew 2:11 is the eleventh verse of the second chapter of the Gospel of Matthew in the New Testament. The magi, dispatched by King Herod, have found the infant Jesus and in this verse present him with gifts in an event known as the Visit of the Wise Men. In art, it is traditionally referred to as the Adoration of the Magi.
Matthew 2:16 is the sixteenth verse of the second chapter of the Gospel of Matthew in the New Testament.
The flight into Egypt is a story recounted in the Gospel of Matthew and in New Testament apocrypha. Soon after the visit by the Magi, an angel appeared to Joseph in a dream telling him to flee to Egypt with Mary and the infant Jesus since King Herod would seek the child to kill him. The episode is frequently shown in art, as the final episode of the Nativity of Jesus in art, and was a common component in cycles of the Life of the Virgin as well as the Life of Christ. Within the narrative tradition, iconic representation of the "Rest on the Flight into Egypt" developed after the 14th century.
The Star of Bethlehem is a 2007 documentary by Frederick A. "Rick" Larson to show what he found when he searched for clues about the Star of Bethlehem. Larson used the Starry Night astronomy computer program along with an article written by astronomer Craig Chester; based in part on the work of Ernest Martin. Larson also used details from the Christian Bible to find nine data points about the Star of Bethlehem which, according to the second chapter of the Gospel of Matthew, stopped over Bethlehem, bringing the Magi to Jesus.
The date of birth of Jesus is not stated in the gospels or in any historical reference, but most theologians assume a year of birth between 6 and 4 BC. The historical evidence is too incomplete to allow a definitive dating, but the year is estimated through three different approaches: (A) by analyzing references to known historical events mentioned in the nativity accounts in the Gospels of Luke and Matthew, (B) by working backward from the estimation of the start of the ministry of Jesus, and (C) astrological or astronomical alignments. The day or season has been estimated by various methods, including the description of shepherds watching over their sheep.
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Life of Jesus: The Nativity
Infant Jesus at the Temple
Adoration of the Wise Men