Lets take stock of the ground that we have traversed.
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In Part 1 we considered the astronomical excitement generated by the Jupiter / Venus Appulse on 27 August 2016, and the presence of all five visible planets in the same night sky. We understood how rare such events are, and considered the appulse of 17 June 2BCE for its remarkable features and possibilities as a candidate for the Star of Bethlehem. That post can be found at https://steemit.com/astronomy/@gavvet/re-evaluating-the-star-of-bethlehem-part-1-featuring-new-author-vuyusile

In Part 2 we reviewed who the wise men were, what a “star in the east” could refer to and the duration of the astronomical event that impressed the Magi. We reported on a unique astronomical sequence that played itself out from 12 August 3 BCE to 21 August 1 BCE. This sequence provided the features that we analysed in the subsequent posts. We concluded that the apples of 17 June 2BCE could not on its own qualify as the Star of Bethlehem. We suggested that the matter is far more subtle and nuanced. Part 2 can be found at https://steemit.com/orphanage/@gavvet/re-evaluating-the-star-of-bethlehem-part-2-a-unique-sequence-of-stellar-and-planetary-conjunctions-featuring-vuyusile-as-author

In Part 3 we sought to understand whether believing astronomers schooled in the Messianic tradition of Judaism would have attached importance to the sequence. We reviewed Numbers 24 and Genesis 49 as Old Testament sources of the Messianic Tradition that prefigured astronomical events. We discovered the importance of the appulse on 12 August 3BCE for the fact that it arose in Leo, as prophesied; we signalled the importance of the constellation of Virgo, again, as prophesied; we surmised at the significance of the Jupiter/Venus conjunctions for such astronomers. That Part can be found here https://steemit.com/astronomy/@gavvet/re-evaluating-the-star-of-bethlehem-part-3-for-we-have-seen-his-star-in-the-east-and-have-come-to-worship-him-featuring-vuyusile

In Part 4 we explored the importance of the prophesied sceptre that would arise and lie at the feet of the Lion prior to the coming of Shiloh, or the Messiah; and offered the impressive alignment of the moon and planets on 13 May 26 BCE as a literal fulfilment of that prophecy. We saw how, in a countdown of six Jupiter / Venus conjunctions in messianically significant constellations, that the final event on 12 August 3BCE provides a compelling narrative of expectation for the arrival of the King in Leo. It can be found here https://steemit.com/astronomy/@gavvet/re-evaluating-the-star-of-bethlehem-part-4-the-sceptre-shall-not-depart-from-between-his-feet-until-shiloh-comes-featuring

In Part 5 we saw how other unique aspects of the sequence created by the retrograde motion of Jupiter above the "heart stars" in the constellations of Leo and Virgo signal the halo of approval over these stars; and we interrogated their relevance to the topic. We suggest that this is what is meant in Isaiah 60: 1-3 when reference is made to the Glory of the Lord rising upon (the star) and of Gentile Kings being attracted to its light; and the Glory that is signified in it. It can be found here https://steemit.com/astronomy/@gavvet/re-evaluating-the-star-of-bethlehem-part-5-the-mark-of-divine-approval-the-glory-of-the-lord-is-risen-upon-thee-featuring#comments

![enter image description here](http://i36.photobucket.com/albums/e5/Dirk_Vetten/eab333b3-b85e-4e08-b5be-d5e0206097d3_zpsclmhczwo.png)

In this Part we explore the significance of astronomical presentations within the period of our sequence and explain why we have offered the appulse of 17 June 2 BCE as the date of the incarnation of the Messiah.
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Isaiah 7:14 can be restated:

> “Therefore the Lord himself shall give you a sign: behold, a virgin
> shall conceive, and bear a son, and shall call his name Emmanuel”.

We have already adverted to an interpretation of the text of this scripture in Part 3.  We turn to a literal meaning and examine how this may be shown in the heavens.   In order to do this we must lay down further astronomical foundations.

The celestial object that represents the Son in the night sky is the moon: In Babylonian astronomy, the moon was considered to be the offspring of Marduk the supreme god within their pantheon.   In Christian religion, the parallel is perfectly evident: the moon is a representation of the offspring of the supreme God, or is Jesus Christ.  The symbolism that the moon carries itself, is a powerful one, reminding the observer of the ultimate role of Christ: for, the moon is conceived, gestates, is born, grows old, dies, and is born again, in a repeating cycle to emphasise the power of the resurrection that Jesus Christ will bring.

The heliacal rising (that is to say the moment of first appearing above the horizon), of a full moon, symbolised the birth of the son.  Manifestations of other phases of the moon represent either the gestation of the child (in the moon’s waxing), or its journey towards death (in the waning). 

The Heliacal rising of the new moon is a central part of Judaism to this day. That is because the Jews still operate according to a Lunar calendar.

The Jewish calendar follows a 12-month lunar cycle, with the first citing of the new moon signalling the first day of each month.
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This cycle is about 11 days short of the solar cycle, resulting in the necessity for the periodic intercalation (or insertion) of a month. This is required 7 times every 19 years, and is known as the Metonic cycle. It usually sees the years 3, 6, 8, 11, 14, 17, and 19 having a 13 month added. This cycle is still in use today, and is used in both Christian and Hebrew calendar systems for determining the date of Easter (Passover) each year. This is also the reason that Easter is celebrated on a different date each year.

![enter image description here](http://3.bp.blogspot.com/_enRW2gU1hjg/TEy4y7WtwEI/AAAAAAAABHg/wIfNzz2vCD0/s400/Hebrew_calendar.gif.)

The Jews have an ecclesiastical calendar that commences in the month of Nisan (in March/April). For other purposes, their new year commences with Rosh Hashanah in the month of Tishri (in September / October). Above is a simple calendar wheel to identify the Jewish months and their relationship to the Gregorian system. It shows the ecclesiastical calendar with Nisan identified as the first month.

Passover falls in the first month of the ecclesiastical calendar and is celebrated on the 15th day of the Month of Nisan, at the time of a full moon in the middle of the month. As can be seen from the calendar wheel, this will straddle our months of March and April, depending on the progress of intercalation in the Metonic cycle. 

On the afternoon of 14 Nisan each year, the paschal lamb was sacrificed (see http://www.jewishencyclopedia.com/articles/11934-passover-sacrifice ). 

With that background, let’s return to our data.
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On 17 June 2BCE, the extraordinary appulse between Jupiter and Venus within Leo, as referred to in earlier posts, occurred in the west, as the sun was setting.  This was the closest conjunction between these planets that any then living person would have witnessed. It is perhaps the closest appulse for several thousand years.

![enter image description here](http://i36.photobucket.com/albums/e5/Dirk_Vetten/Picture6_zps3z1fmyoz.png)

Facing this celestial event, and in combination with it, a powerful new cycle commenced: on the opposite side of the sky, a full moon arose in the East as the sun set, in the constellation Sagittarius, typified by the Greeks as the mystical creature, half man, half beast; signifying in the constellation’s original form the dual nature of the Messianic child, born of a mortal mother and immortal Father.  

![Sagittarius presentation](http://i36.photobucket.com/albums/e5/Dirk_Vetten/stellarium-000_zpsqwdfijoc.png)

The rising full moon then repeated itself in a countdown for a perfect number of 10 repetitions as set out below. In each case I also identify the Messianic role of Christ identified with each sign of the Zodiac that the full moon is situated in.

![enter image description here](http://i36.photobucket.com/albums/e5/Dirk_Vetten/stellarium-001_zps6wygtijf.png)

On 16 July 2BCE the full moon arose in Capricorn, signifying the atonement goat, slain for the sins of the nation on the 10th day of Tishri, in the sabbath known as Yom Kippur.

![enter image description here](http://i36.photobucket.com/albums/e5/Dirk_Vetten/stellarium-034_zpsmbuey4ed.png)

On 15 August 2BCE the moon arose in Aquarius, the Water Bearer, signifying the bearer of living waters, pouring forth light and truth upon his people (in this case, represented by the constellation at its feet, Pisces Austranis, the Southern Fish).

![enter image description here](http://i36.photobucket.com/albums/e5/Dirk_Vetten/stellarium-035_zpsjf5gv6kw.png)

On 13 September 2BCE, the moon arose in Pisces, signifying the messianic role as the great High Priest.

![enter image description here](http://i36.photobucket.com/albums/e5/Dirk_Vetten/stellarium-036_zpsoqquwwwy.png)

On 13 October 2BCE, the moon arose in Aries, The Ram, signifying the male lamb offered in fulfilment of the Abrahamic Covenant.

![enter image description here](http://i36.photobucket.com/albums/e5/Dirk_Vetten/stellarium-037_zpsko8iuqx9.png)

On 11 November 2BCE, the moon rose in Taurus, The Bull, signifying, variously, the triumphant conqueror and the gatherer of the people.

![enter image description here](http://i36.photobucket.com/albums/e5/Dirk_Vetten/stellarium-039_zpsjiqch96t.png)

On 11 December 2BCE, the moon arose in Gemini, The Twins, signifying the separate unity of the Father and Son.

![enter image description here](http://i36.photobucket.com/albums/e5/Dirk_Vetten/stellarium-040_zpstjbjaykn.png)

On 9 January 1BCE, the moon presented in Cancer, the Crab; but originally the sheep fold, signifying the Good Shepherd. (Explaining this will be a digression, but note that at the centre of the constellation is the Beehive Cluster of over 100 stars many of which visible to the keen naked eye, representing the sheep; and known by the Laten name Praesepe, or Manger).

![enter image description here](http://i36.photobucket.com/albums/e5/Dirk_Vetten/stellarium-041_zpsyra3hlzs.png)

On 8 February 1BCE, the moon arose in Leo, signifying the Messiah’s royal descent through Judah, the Lion’s welp.

![enter image description here](http://i36.photobucket.com/albums/e5/Dirk_Vetten/stellarium-042_zpsf6npoxko.png)

On 8 March 1BCE, the moon arose in Virgo, reinforcing the Condescension of God.

![enter image description here](http://i36.photobucket.com/albums/e5/Dirk_Vetten/stellarium-044_zps4ihrtl4i.png)

On 7 April 1BCE, the moon rose in Libra, signifying the Messiah’s role as Redeemer.

Importantly, the moon does not rise in Scorpio, representative of the suffering and death of the Messiah (cf, for example “Oh death where is thy *sting*? (1 Cor 15: 55)).

The significance of 7 April 1 BCE is that it would have signalled the first day of the Jewish Passover on 15 Nisan, being the night of the first full moon following the vernal equinox (22/23 March of that year). 

There is unmistakable design in having Christ born on 6 April 1BCE, as the paschal lamb for the final passover that would soon follow. The entire system of sacrifice established under the Law of Moses was structured to turn the mind of the participant to the role and advent of the Messiah. And the clearest prototype of this future sacrifice and purpose was in the passover festival. Steeped in that tradition, Paul declared “For even Christ our passover is sacrificed for us.” (1 Cor 5: 7).

There is clear significance for the connection between the presence of a full moon on the same night as the Jupiter/Venus appulse on 17 June 2BCE,  and the fact that this would be exactly 10 lunar months before the date of the next passover. The fact that this Jupiter/Venus conjunction occurred on the same night as a full moon exactly 10 months before the passover is an extraordinary coincidence.


Why would 10 cycles of the moon be significant?
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10 is a perfect, whole or complete number.  We take for granted the fact that the number 10 is the foundation of many of our mathematical advances and elegancies.  Without the decimal system, maths would have only a fraction of its power.  

Equally importantly, and apparently as a deliberate clue, the number 10 signifies the perfectness of creation.  This viewpoint is well established in many dialectics concerning the creation account (see http://www.biblestudy.org/bibleref/meaning-of-numbers-in-bible/10.html ).  In Genesis 1, although the creation takes place over six creative periods, the Creator utters the creative fiat, translated by the words “and God said”, ten times; at the conclusion of which he declares that his creation is “very good”.  

 1. Day 1: And God said, Let there be light
 2. Day 2: And God said, Let there be a firmament in the heavens
 3. Day 3: And God said, Let the waters … be gathered together … and let the dry land appear…
 4. Day 3: And God said, Let the earth bring forth grass, the herb … the fruit tree … .
 5. Day 4: And God said, Let there be lights in the firmament of the
    heaven
 6. Day 5: And God said, Let the waters bring forth abundantly … and fowl that may fly above the earth …
 7. Day 5: And God (blessed them) saying, Be fruitful and multiply, and fill the waters in the seas, and let fowl multiply in the earth
 8. Day 6: And God said, Let us make man in our own image …
 9. Day 6: And God said, Be fruitful and multiply and replenish the earth and subdue it: and have dominion … .
 10. Day 6: And God said, Behold I have given you every herb …

Consequently, the symbolic richness of the number 10 features numerous times in the biblical text, for example : there are 10 commandments; a tithe is 10 per cent of one’s annual increase; 10 woes are pronounced upon the wicked; there are 10 virgins in the wisdom of that parable; there are 10 days between Rosh Hashanah (new year) and Yom Kippur (day of Atonement); and so forth.  

10 full moons rising as the sun sets from the date of conception delivers the paschal lamb by the 7th of April 1BCE.
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**Corroboration from Revelations?**

The presence of the child delivered through Virgo may have been the subject of the vision of John in Revelations 12: 1 – 5 where, in relevant part, he recorded: 

> “1. And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: 
> 2. And she being with child cried, travailing in birth, and pained to be delivered… 
> 5. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.”

The reference to a woman with child who brought forth a man-child, who was caught up unto to God, is well documented as a clear reference to the birth and life of Christ; the woman being Mary.  

Its other references are obscure - a "wonder in heaven”, “clothed in the sun”, the “moon under her feet” etc. ... Unless John was describing the night sky at the time of the birth of Christ!  One is tempted to declare that he must have been: the wonder or sign that John identifies was in heaven! and it references a crown of stars!

![enter image description here](http://i36.photobucket.com/albums/e5/Dirk_Vetten/eab333b3-b85e-4e08-b5be-d5e0206097d3_zpsclmhczwo.png)

On that occasion, as the sun sets directing its rays to the east, Virgo presents in all her glory upon the eastern horizon. She has been directly opposite the sun and “clothed in the sun" throughout the day. The full moon is at her feet, having been delivered through her body as it waxed to the point of being full. Above her is Leo, representation of Jacob and the twelve tribes of Israel, and the crown of 12 stars upon her head.
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How does this claim square up to the biological parameters? The gestation period of a human child is traditionally accepted as 280 days (that is 40 weeks) from ovulation.  However, the most recent scholarship challenges any dogmatism about this time period and holds that the natural gestation period of a woman can vary by as much as five weeks (See A.M. Jukic, D.D. Baird, C.R. Weinberg, D.R. McConnaughey, A.J. Wilcox, Length of Human Pregnancy and contributors to its natural variation. Human Reproduction, 2013).  The findings of studies show that only 5% of woman give birth on their given date, calculated at 280 days.  Only 70% have given birth by within 10 days before or after the 280 days.  Scientifically, the duration of pregnancy correlates not to the date of ovulation, but rather to the period between ovulation and implantation: swift implantation results in shorter pregnancies; slow implantation results in longer pregnancies.  What accounts for the difference between swift implantations and slow implantations is not yet adequately explained. 

The period from 17 June 2BCE to 6 April 1BCE is a period of 293 days, or 280 plus 13 days.  If 17 June 2BCE was the date of conception of the Christ, as signalled in the heavens, the birth 10 unique full moon cycles later is completely within reason and within the parameters of a natural, albeit late, birth.  

The time period within which the sign was given
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The sign had first appeared, according to the account of Matthew, two years prior to the arrival of the Magi in Jerusalem.  This again rules out a single overtly obvious sign; it points in the direction of an astral sequence. 

When the sequence identified as significant in this study is reviewed, the following is relevant: From 12 August 3BCE to 15 Tishri (7 April) 1BCE is a period of approximately 20 months.  If the Magi had been moved, as they now had good reason to be, by the cycle of 10 full moons following the intermediate conjunction of Jupiter with Venus, which had landed on the day of the Passover, they may have left, shortly thereafter.  They would have had a three to four months journey ahead of them. 

The further analysis unfolds by placing the wise men in Jerusalem in early August 1BCE, after a journey of 4 months; and a period of just short of exactly 24 months from the time the sign was given.  This accords precisely with the information conveyed by the wise men to Herod in the private interview he held with them. 

Furthermore, the arrival of the Magi must also take place after the birth of Christ. Quite aside from the features of the narrative, the text is unmistakeable on this question: “γεννηθέντος (gennēthentos)”, "having been born", is the tense of the verb that describes the moment when the wise men arrived (Matt 2: 1). Again this is repeated in their question: “Where is the one having been born King of the Jews?” (Matt 2: 2) the tense again being the aorist passive participle: “τεχθεὶς (techtheis)”. (I do not read Greek, but have a working knowledge of grammar, and rely upon the Greek translations at Biblehub.com).

Thus the wise men were not present at the nativity. They arrive after his birth, by which time the family of the newborn baby is described as being in a house (see Matt 2: 11), rather than the improvised setting that served as the place of his birth. 

Gross darkness covered the minds of the people
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The Magi are so assured in the meaning of what they have seen that they present themselves at the Court of King Herod confidently enquiring of the assemblage: “where is the one having been born King of the Jews?”. There is no doubt in their minds that they are looking for a child that has already been born. It’s the interpretations of the sequence of full moons that may be the source of this assurance.

In the Isaiah chiasmus referred to Part 5, “gross darkness” is described as covering the minds of the people. The Magi introduce their report of the signs heralding the coming of Shiloh into this state of apostasy. One can understand a sense of depression settling upon the travellers who arrive in Jerusalem to find that the people there – Jews themselves – have completely missed the sign: gross darkness covered the minds of the people; and it takes those regarded as foreigners – gentiles – to annotate the historical record with its significance.

Matthew describes how Herod “and all Jerusalem” heard what the wise men had to say and were troubled.  This obviously was not an idle tale. Their report was taken seriously; they were not dismissed out of hand: all of Jerusalem was troubled at their claims.

It is further reasonable to infer that the news that the wise men brought had not been widely observed and understood by those at Jerusalem.  This may be a function of many things, but it seems plausible to advance the thesis that the subtlety of the signs was the strongest reason for them having passed unnoticed by those at Jerusalem. As this study suggests, it may have been the subtle complexity of the sequence of interactions over the two year period that allowed it to be the case that the Magi appeared to be the only leaders possessed of the knowledge of the significance of the events.

If it had been an obvious event, the news that the Magi brought would have been uninteresting.  Nor would there have been any surprise.  This excludes extraordinary supernatural celestial manifestations, and in all likelihood excludes supernova (of which there are none documented for this period in any event), or comets (again there were none attested to for this period).  

It was the complexity and subtlety of the events that were the most perplexing aspects of the visitors’ report. That complexity was clearly imbedded in the Jewish tradition – for Herod called the chief priests and scribes of the Jewish people rather than the Roman soothsayers and astrologers in search for meaning. 

The events reported on by the Magi spoke to a cosmological conspiracy on a grand scale.
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