mary and joseph travel to jerusalem

Journeys of Mary and Joseph Map

Nazareth is the hometown of Mary and Joseph. In 5 B.C., just before the birth of Christ, the Romans require them to travel to their ancestral home (they were both of the lineage of King David) of Bethlehem. The couple travels the roughly 80 miles (about 129 kilometers) to the city, where Christ will be ultimately born in a stable and laid in a manger (Luke 2:1 - 20).

Jesus Is Circumcised

Jesus' birth, which occurs on or around the Feast of Trumpets (September 2 in 5 B.C.) fulfills the prophecy found in Micah 5:2. Joseph, on the eighth day after Mary gives birth, takes the family to Jerusalem so that the Lord can be circumcised according to the law of God (Luke 2:21).

Presented to God

Forty days after Jesus is born, fulfilling the purification requirement of Leviticus 12, Mary and Joseph travel to Jerusalem's temple to present him before God. The trip is only 6 miles (9.6 kilometers) long. His parents make an offering to the temple of two young birds. It is during their visit that a priest named Simeon prophesied about Jesus' mission in life and blessed his parents.

Then Simeon blessed them, and said to Mary, His mother, "Behold, this Child is set for the fall and rising up of many in Israel, and for a sign that shall be spoken against, "(And you also, a sword shall go through your own soul) in order that the imaginations of many hearts may be revealed." (Luke 2:34 - 35, HBFV).

Before Mary and Joseph leave the temple to return home a woman named Anna, a widowed prophetess who lived in Jerusalem, praises the Lord when she learns of Jesus' birth.

Now there was Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher; she was of a great age, having lived with a husband seven years from her virginity; And she was a widow of about eighty-four years . . . And at the same time she came up, giving praise to the Lord; and she spoke concerning Him to all those in Jerusalem who were waiting for redemption (Luke 2:36 - 38, HBFV).

The family then makes the short trip back to Bethlehem.

Back to Bethlehem

In Bethlehem, Jesus' family is living in a home and not a stable (Matthew 2:11). The wise men (Magi) from the East, guided by a star (an angel), arrive to worship the King of Kings with Mary in attendance.

And when they had come into the house, they found the little Child with Mary His mother, and they bowed down and worshiped Him; then they opened their treasures and presented their gifts to Him - gold and frankincense and myrrh (Matthew 2:22, HBFV).

After the wise men leave, Joseph is told (in a dream) to flee to Egypt (verse 13). He is informed of this because Herod the Great will soon issue a command that all male children two years old and younger, in and around Bethlehem, are to be put to death (Matthew 2:16).

Now after they (the Magi) had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the little Child and His mother, and escape into Egypt, and remain there until I shall tell you; for Herod is about to seek the little Child to destroy Him." (Matthew 2:13, HBFV).

Mass Murder

Herod's cruel actions fulfill a prophecy regarding the slaughter of innocent children (Jeremiah 31:15). Their journey from Bethlehem to what is Egyptian-controlled territory (which was outside the jurisdiction of Herod) was at least 65 kilometers (40 miles).

After Herod dies in early 4 B.C., Joseph has a dream where an angel tells him it is safe to return to Israel. Mary and the family's trip to and from Egypt is a fulfillment of Bible prophecy (Hosea 11:1). They soon begin their travel back to Judea and Bethlehem.

Return to Bethlehem?

However, as Mary and Joseph approach Judea, it is discovered that Herod Archelaus, the eldest surviving son of Herod the Great, is the new ruler of the area. Like his father, Archelaus rules with tyranny and cruelty. John Gills' Exposition of the Bible states that one time he sent his entire army into Jerusalem's temple, at Passover, in order to kill 3,000 men suspected of sedition.

Joseph's fears about living within Judea are confirmed when God sends him a warning in a dream.

. . . an angel of the Lord appeared to Joseph in Egypt in a dream, saying, "Arise and take the little Child and His mother, and go into the land of Israel; for those who were seeking the life of the little Child have died." And he arose and took the little Child and His mother, and came into the land of Israel. But when he heard that Archelaus was reigning over Judea instead of Herod his father, he was afraid to go there; and after being divinely instructed in a dream, he went into the parts of Galilee (Matthew 2:19 - 22, HBFV).

The family, instead of going back to Bethlehem, continue their journey and go northward to their hometown of Nazareth (Matthew 2:22 - 23). The city is part of Galilee, which is ruled by a another son of Herod the Great named Herod Antipas. This son had a slightly less violent disposition than Archelaus.

A Long Journey

The travels of Mary and Joseph from Egyptian territory all the way north to Nazareth is a journey of more than 140 miles (225 kilometers, see Luke 2:39 - 40)! Jesus spends his childhood and young adult years living in Nazareth (which fulfills the prophecy stated in Matthew 2:23).

After the death of his step-father sometime between his 12th and 30th birthday, Jesus continues to live in Nazareth until he journeys to Capernaum to begin his public ministry.

Map References Holy Bible, a Faithful Version John Gills' Exposition of the Bible

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• 2 June. Acts 13:14-52
• 3 June. Acts 14:1-7
• 4 June. Acts 14:8-20
• 5 June. Acts 14:21-28
• 6 June. Acts 15:1-20
• 7 June. Acts 15:22-35
• 8 June. Acts 15:36-16:5
• 9 June. Acts 16:6-8
• 10 June. Acts 16:9-10
• 11 June. Acts 16:13-15
• 12 June. Acts 16:16-24
• 13 June. Acts 16:25-34
• 14 June. Acts 16:35-40
• 15 June. Acts 17:1
• 16 June. Acts 17:1-9
• 17 June. Acts 17:10-15
• 18 June. Acts 17:16-33
• 19 June. Acts 18:1-11
• 20 June. Acts 18:12-17
• 21 June. Acts 18:18-23
• 22 June. Acts 18:24-28
• 23 June. Acts 19:1-7
• 24 June. Acts 19:8-10
• 25 June. Acts 19:11-20
• 26 June. Acts 19:23-20:1
• 27 June. Acts 20:1-3
• 28 June. Acts 20:3-6
• 29 June. Acts 20:7-12
• 30 June. Acts 20:13-38
• 1 July Acts 21:1-7
• 2 July Acts 21:7-15
• 3 July Acts 21:17-26
• 4 July Acts 21:27-40
• 5 July Acts 22:1-29
• 6 July Acts 22:30-23:11
• 7 July Acts 23:12-32
• 8 July Acts 24:1-26
• 9 July Acts 24:27-25:12
• 10 July Acts 25:13-27
• 11 July Acts 26:1-32
• 12 July Acts 27:1-6
• 13 July Acts 27:7-20
• 14 July Acts 27:21-44
• 15 July Acts 28:1-10
• 16 July Acts 28:11-31
• 17 July Colossians 4:2-17
• 18 July 2 Peter 1:1-2,3:1-16
• 19 July Galatians 1:1-24
• 20 July Galatians 2:1-10
• 21 July Galatians 3:1-14
• 22 July Galatians 3:19-29
• 23 July Galatians 4:1-31
• 24 July Galatians 5:16-25,6:1-18
• 25 July 1 Thessalonians 1:1-10
• 26 July 1 Thessalonians 2:1-16
• 27 July 1 Thessalonians 2:17-3:13
• 28 July 1 Thessalonians 4:1-12
• 29 July 1 Thessalonians 4:13-5:11
• 30 July 1 Thessalonians 5:12-28
• 31 July 2 Thessalonians 1:1-12
• 1 Aug. 2 Thessalonians 2:1-15
• 2 Aug. 2 Thessalonians 3:1-18
• 3 Aug. 1 Corinthians 1:1-9
• 4 Aug. 1 Corinthians 1:10-17
• 5 Aug. 1 Corinthians 1:18-31
• 6 Aug. 1 Corinthians 2:1-16
• 7 Aug. 1 Corinthians 3:1-23
• 8 Aug. 1 Corinthians 4:1-17
• 9 Aug. 1 Corinthians 6:1-11
• 10 Aug. 1 Corinthians 7:1-16
• 11 Aug. 1 Corinthians 9:1-27
• 12 Aug. 1 Corinthians 10:16-17,11:20-34
• 13 Aug. 1 Corinthians 12:1-11
• 14 Aug. 1 Corinthians 12:12-31
• 15 Aug. 1 Corinthians 13:1-13
• 16 Aug. 1 Corinthians 14:1-25
• 17 Aug. 1 Corinthians 14:26-40
• 18 Aug. 1 Corinthians 15:1-26
• 19 Aug. 1 Corinthians 15:35-55
• 20 Aug. 1 Corinthians 16:1-24
• 21 Aug. 2 Corinthians 1:1-11
• 22 Aug. 2 Corinthians 2:12-17
• 23 Aug. 2 Corinthians 3:5-18
• 24 Aug. 2 Corinthians 4:1-6
• 25 Aug. 2 Corinthians 4:7-18
• 26 Aug. 2 Corinthians 5:1-10
• 27 Aug. 2 Corinthians 5:14-21
• 28 Aug. 2 Corinthians 6:1-18,7:1
• 29 Aug. 2 Corinthians 8:1-12
• 30 Aug. 2 Corinthians 11:16-33
• 31 Aug. 2 Corinthians 12:1-10
• 1 Sept. 2 Corinthians 13:5-14
• 2 Sept. Romans 1:1-7
• 3 Sept. Romans 1:18-32
• 4 Sept. Romans 2:1-11
• 5 Sept. Romans 3:19-31
• 6 Sept. Romans 4:1-16
• 7 Sept. Romans 5:1-11
• 8 Sept. Romans 6:1-14
• 9 Sept. Romans 7:1-6
• 10 Sept. Romans 8:5-17
• 11 Sept. Romans 8:18-30
• 12 Sept. Romans 8:31-39
• 13 Sept. Romans 10:1-13
• 14 Sept. Romans 12:1-21
• 15 Sept. Romans 13:1-10
• 16 Sept. Romans 14:1-12
• 17 Sept. Romans 15:1-33
• 18 Sept. Romans 16:1-27
• 19 Sept. Ephesians 1:1-10
• 20 Sept. Ephesians 1:11-22
• 21 Sept. Ephesians 2:1-10
• 22 Sept. Ephesians 2:11-22
• 23 Sept. Ephesians 3:1-13
• 24 Sept. Ephesians 3:14-21
• 25 Sept. Ephesians 4:1-16
• 26 Sept. Ephesians 4:17-32
• 27 Sept. Ephesians 5:1-20
• 28 Sept. Ephesians 5:21-33
• 29 Sept. Ephesians 6:1-9
• 30 Sept. Ephesians 6:10-18
• 1 Oct. Ephesians 6:18-24
• 2 Oct. Colossians 1:1-14
• 3 Oct. Colossians 1:15-23
• 4 Oct. Colossians 2:1-15
• 5 Oct. Colossians 2:16-23
• 6 Oct. Colossians 3:1-17
• 7 Oct. Colossians 3:18-4:6
• 8 Oct. Colossians 4:7-18
• 9 Oct. Philemon 1:1-7
• 10 Oct. Philemon 1:7-25
• 11 Oct. Philippians 1:1-11
• 12 Oct. Philippians 1:12-26
• 13 Oct. Philippians 2:1-18
• 14 Oct. Philippians 3:1-21
• 15 Oct. Philippians 4:1-23
• 16 Oct. 1 Timothy 1:1-7
• 17 Oct. 1 Timothy 1:12-20
• 18 Oct. 1 Timothy 2:1-15
• 19 Oct. 1 Timothy 3:1-13
• 20 Oct. 1 Timothy 4:1-16
• 21 Oct. 1 Timothy 5:1-22
• 22 Oct. 1 Timothy 6:3-21
• 23 Oct. Titus 1:1-14
• 24 Oct. Titus 2:1-15
• 25 Oct. Titus 3:1-15
• 26 Oct. 2 Timothy 1:1-18
• 27 Oct. 2 Timothy 2:1-26
• 28 Oct. 2 Timothy 3:1-17
• 29 Oct. 2 Timothy 4:6-22
• 30 Oct. James 1:1-21
• 31 Oct. James 2:14-19,4:11-12
• 1 Nov. Jude 1:1-24
• 2 Nov. 1 Peter 1:1-11
• 3 Nov. 1 Peter 2:1-10
• 4 Nov. 2 Peter 1:1-19
• 5 Nov. 2 Peter 3:1-16
• 6 Nov. 1 John 1:5-9
• 7 Nov. 1 John 1:1-4
• 8 Nov. 1 John 2:7-17
• 9 Nov. 1 John 2:18-19
• 10 Nov. 1 John 2:20-29
• 11 Nov. 1 John 3:11-24
• 12 Nov. 1 John 4:7-20
• 13 Nov. 2 John 1:1-13
• 14 Nov. 3 John 1:1-15
• 15 Nov. Revelation 1:1-11
• 16 Nov. Revelation 2:1-7
• 17 Nov. Revelation 2:8-11
• 18 Nov. Revelation 2:12-17
• 19 Nov. Revelation 2:18-27
• 20 Nov. Revelation 3:1-6
• 21 Nov. Revelation 3:7-13
• 22 Nov. Revelation 3:14-22
• 23 Nov. Revelation 4:1-11
• 24 Nov. Revelation 5:1-14
• 25 Nov. Revelation 6:1-17
• 26 Nov. Revelation 7:1-17
• 27 Nov. Revelation 12:1-9
• 28 Nov. Revelation 17:1-18:19
• 29 Nov. Revelation 20:1-15
• 30 Nov. Revelation 21:1-27
• 1 Dec. Luke 1:5-20
• 2 Dec. Luke 1:26,39-56
• 3 Dec. Luke 1:57-80
• 4 Dec. Luke 3:1-16
• 5 Dec. Luke 3:15-20
• 6 Dec. Mark 1:1-8
• 7 Dec. Matt 3:13-17, John 1:28-34
• 8 Dec. Mark 6:14-29
• 9 Dec. Matthew 11:2-15
• 10 Dec. Luke 1:26-38
• 11 Dec. Luke 2:1-5
• 12 Dec. Luke 2:6-7
• 13 Dec. Matthew 1:1-17,22-23
• 14 Dec. Luke 2:8-14
• 15 Dec. Luke 2:15-20
• 16 Dec. Luke 2:21-24
• 17 Dec. Luke 2:25-35
• 18 Dec. Matthew 2:1-6
• 19 Dec. Matthew 2:7-9
• 20 Dec. Matthew 2:10-12
• 21 Dec. Matthew 2:13-14
• 22 Dec. Matthew 2:14-15
• 23 Dec. Matthew 2:16-18
• 24 Dec. Matthew 2:19-23
• 25 Dec. John 1:1-14
• 26 Dec. Luke 2:40-43
• 27 Dec. Luke 2:43-52
• 28 Dec. Hebrews 1:1-4
• 29 Dec. Hebrews 3:1-4:1
• 30 Dec. Hebrews 4:14-5:6
• 31 Dec. Hebrews 9:1-5,11-15
• 1 Jan. Genesis 1:1 - 2:3
• 2 Jan. Genesis 2:4-24
• 3 Jan. Genesis 2:8-17
• 4 Jan. Genesis 3:1-23
• 5 Jan. Genesis 4:1-16
• 6 Jan. Genesis 4:17-26
• 7 Jan. Genesis 6:5-22
• 8 Jan. Genesis 7:11-24
• 9 Jan. Genesis 8:1-17
• 10 Jan. Genesis 9:1-16
• 11 Jan. Genesis 10:11-12,32
• 12 Jan. Genesis 11:1-9
• 13 Jan. Genesis 11:27&37,12:1-7
• 14 Jan. Genesis 12:6,8-20
• 15 Jan. Genesis 13:1-18
• 16 Jan. Genesis 14:8-20
• 17 Jan. Genesis 15:1-11,17-21
• 18 Jan. Genesis 16:1-16
• 19 Jan. Genesis 17:1-16
• 20 Jan. Genesis 18:1-16
• 21 Jan. Genesis 19:1-26
• 22 Jan. Genesis 21:1-21
• 23 Jan. Genesis 22:1-18
• 24 Jan. Genesis 23:1-19
• 25 Jan. Genesis 24:1-61
• 26 Jan. Genesis 24:61-67
• 27 Jan. Genesis 25:1-11
• 28 Jan. Genesis 25:19-21,24-34
• 29 Jan. Genesis 26:1-9,12-15,23-25
• 30 Jan. Genesis 27:1-23,30-33,42-45
• 31 Jan. Genesis 28:10-22
• 1 Feb. Genesis 29:1-30
• 2 Feb. Genesis 29:31-35,30:1-12,17-24
• 3 Feb. Genesis 30:25-43
• 4 Feb. Genesis 31:1-21
• 5 Feb. Genesis 31:25-55
• 6 Feb. Genesis 32:1-8,13,22-30
• 7 Feb. Genesis 33:1-11
• 8 Feb. Genesis 33:12-20
• 9 Feb. Genesis 35:1-7
• 10 Feb. Genesis 35:9-15
• 11 Feb. Genesis 35:16-21,27-29
• 12 Feb. Genesis 37:1-11
• 13 Feb. Genesis 37:12-24
• 14 Feb. Genesis 37:25-34
• 15 Feb. Genesis 39:1-6
• 16 Feb. Genesis 39:6-22
• 17 Feb. Genesis 40:1-23
• 18 Feb. Genesis 41:1-14
• 19 Feb. Genesis 41:15-37
• 20 Feb. Genesis 41:39-57
• 21 Feb. Genesis 42:1-38
• 22 Feb. Genesis 43:1-33
• 23 Feb. Genesis 45:1-28
• 24 Feb. Genesis 46:1-7,28-30
• 25 Feb. Genesis 47:1-7,11-12,27-31
• 26 Feb. Genesis 50:1-26
• 27 Feb. Exodus 1:1-14
• 28 Feb. Exodus 1:15-22
• 1 Mar. Exodus 2:1-10
• 2 Mar. Exodus 2:11-15
• 3 Mar. Exodus 2:16-22
• 4 Mar. Exodus 3:1-10
• 5 Mar. Exodus 3:11-20
• 6 Mar. Exodus 4:1-17
• 7 Mar. Exodus 4:18-31
• 8 Mar. Exodus 5:1-21
• 9 Mar. Exodus 5:22-6:9
• 10 Mar. Exodus 7:14-21
• 11 Mar. Exodus 11:1-10
• 12 Mar. Exodus 12:1-17
• 13 Mar. Exodus 12:21-30
• 14 Mar. Exodus 12:29-40
• 15 Mar. Exodus 13:17-14:4
• 16 Mar. Exodus 14:5-31
• 17 Mar. Exodus 15:1-27
• 18 Mar. Exodus 16:1-18,31
• 19 Mar. Exodus 17:1-7
• 20 Mar. Exodus 17:8-16
• 21 Mar. Exodus 18:1-27
• 22 Mar. Exodus 19:1-11,14-19
• 23 Mar. Exodus 20:1-20
• 24 Mar. Exodus 21:1-23:17
• 25 Mar. Exodus 24:12-18
• 26 Mar. Exodus 25:1-26,33
• 27 Mar. Exodus 32:1-20
• 28 Mar. Exodus 32:21-35
• 29 Mar. Exodus 34:1-22,27-29
• 30 Mar. Exodus 40:1-21,33-36
• 31 Mar. Leviticus 1;1-14:4
• 1 Apr. Numbers 1:1-2:34
• 2 Apr. Numbers 10:11-11:35
• 3 Apr. Numbers 12:1-16
• 4 Apr. Numbers 13:1-33
• 5 Apr. Numbers 14:1-38
• 6 Apr. Numbers 14:41-45
• 7 Apr. Numbers 16:1-40
• 8 Apr. Numbers 16:41-17:11
• 9 Apr. Numbers 20:1-13
• 10 Apr. Numbers 20:14-21:4
• 11 Apr. Numbers 21:4-9
• 12 Apr. Numbers 21:10-20
• 13 Apr. Numbers 21:21-35
• 14 Apr. Numbers 22:1-24:25
• 15 Apr. Numbers 25:1-18
• 16 Apr. Numbers 26:1-65
• 17 Apr. Numbers 27:12-23
• 18 Apr. Numbers 31:1-16,25-31
• 19 Apr. Numbers 32:1-38
• 20 Apr. Numbers 34:1-18,35:1-12
• 21 Apr. Deuteronomy 8:1-11
• 22 Apr. Deuteronomy 34:1-12
• 23 Apr. Joshua 1:1-18
• 24 Apr. Joshua 2:1-24
• 25 Apr. Joshua 3:1-17
• 26 Apr. Joshua 4:1-24,5:1
• 27 Apr. Joshua 6:1-27
• 28 Apr. Joshua 7:1-26
• 29 Apr. Joshua 8:1-29
• 30 Apr. Joshua 8:30-35
• 1 May. Joshua 9:1-27
• 2 May. Joshua 10:1-28
• 3 May. Joshua 10:29-43
• 4 May. Joshua 11:1-14
• 5 May. Joshua 13:1-8,14:1-4,18:1
• 6 May. Joshua 20:1-9
• 7 May. Joshua 22:1-16,21,28,30-34
• 8 May. Joshua 23:1-16,24:14-16,22-27
• 9 May. Joshua 24:29-33
• 10 May. Judges 1:1-11,17-19
• 11 May. Judges 2:1-5,10-15
• 12 May. Judges 2:16-23
• 13 May. Judges 3:5-11
• 14 May. Judges 3:12-30
• 15 May. Judges 4:1-24,5:31
• 16 May. Judges 6:1-27
• 17 May. Judges 6:33-40
• 18 May. Judges 7:1-25
• 19 May. Judges 8:4-28
• 20 May. Judges 8:29-9:21
• 21 May. Judges 9:22-49
• 22 May. Judges 9:50-57
• 23 May. Judges 10:1-16
• 24 May. Judges 10:17-11:33
• 25 May. Judges 11:30-31,34-40
• 26 May. Judges 12:1-6
• 27 May. Judges 12:7-15,13:1
• 28 May. Judges 13:2-25
• 29 May. Judges 14:1-11
• 30 May. Judges 14:12-20
• 31 May. Judges 15:1-8
• 1 June Judges 15:9-20
• 2 June Judges 16:1-3
• 3 June Judges 16:4-15
• 4 June Judges 16:16-31
• 5 June Judges 17:1-13
• 6 June Judges 18:1-31
• 7 June Judges 19:1-30
• 8 June Judges 20:1-48
• 9 June Judges 21:1-23
• 10 June Job 1:1-22
• 11 June Job 2:1-13
• 12 June Job 3:11-13:8
• 13 June Job 38:1-42:17
• 14 June Ruth 1:1-22
• 15 June Ruth 2:1-23
• 16 June Ruth 3:1-18
• 17 June Ruth 4:1-17
• 18 June 1 Samuel 1:1-20
• 19 June 1 Samuel 1:21-2:2
• 20 June 1 Samuel 2:11-12,18-26
• 21 June 1 Samuel 3:1-21
• 22 June 1 Samuel 4:1-18
• 23 June 1 Samuel 5:1-12
• 24 June 1 Samuel 6:1-21,7:1
• 25 June 1 Samuel 7:2-17
• 26 June 1 Samuel 8:1-22
• 27 June 1 Samuel 9:1-27,10:1
• 28 June 1 Samuel 10:1-11
• 29 June 1 Samuel 10:13-25
• 30 June 1 Samuel 11:1-15
• 1 July 1 Samuel 12:1-25
• 2 July 1 Samuel 13:2-7
• 3 July 1 Samuel 13:8-15
• 4 July 1 Samuel 14:1-23
• 5 July 1 Samuel 14:24-46
• 6 July 1 Samuel 14:47-15:9
• 7 July 1 Samuel 15:10-31
• 8 July 1 Samuel 16:1-13
• 9 July 1 Samuel 16:14-23
• 10 July 1 Samuel 17:1-52
• 11 July 1 Samuel 17:57-58,18:1-16
• 12 July 1 Samuel 18:17-29
• 13 July 1 Samuel 19:1-18
• 14 July 1 Samuel 20:1-47
• 15 July 1 Samuel 21:1-9
• 16 July 1 Samuel 21:10-11,22:1-5
• 17 July 1 Samuel 22:6-19
• 18 July 1 Samuel 23:1-13
• 19 July 1 Samuel 24:1-22
• 20 July 1 Samuel 25:1-44
• 21 July 1 Samuel 26:1-25
• 22 July 1 Samuel 27:1-12
• 23 July 1 Samuel 28:1-20
• 24 July 1 Samuel 29:1-11
• 25 July 1 Samuel 30:1-31
• 26 July 1 Samuel 31:1-13
• 27 July 2 Samuel 1:1-16
• 28 July 2 Samuel 2:1-7
• 29 July 2 Samuel 2:8-17
• 30 July 2 Samuel 3:1,6-21
• 31 July 2 Samuel 3:22-32
• 1 Aug. 2 Samuel 4:1-12
• 2 Aug. 2 Samuel 5:1-12
• 3 Aug. 2 Samuel 5:17-25
• 4 Aug. 2 Samuel 6:1-23
• 5 Aug. 2 Samuel 7:1-17
• 6 Aug. 2 Samuel 8:1-14
• 7 Aug. 2 Samuel 9:1-13
• 8 Aug. 2 Samuel 10:1-14
• 9 Aug. 2 Samuel 11:1-17,26-27
• 10 Aug. 2 Samuel 12:1-18
• 11 Aug. 2 Samuel 12:24-31
• 12 Aug. 2 Samuel 13:1-39
• 13 Aug. 2 Samuel 14:21-33
• 14 Aug. 2 Samuel 15:1-12
• 15 Aug. 2 Samuel 15:13-37
• 16 Aug. 2 Samuel 16:1-22
• 17 Aug. 2 Samuel 17:1-29
• 18 Aug. 2 Samuel 18:1-33
• 19 Aug. 2 Samuel 19:1-18
• 20 Aug. 1 Kings 1:5-27
• 21 Aug. 1 Kings 1:28-53
• 22 Aug. 1 Kings 2:1-12
• 23 Aug. 1 Kings 2:13-46
• 24 Aug. 1 Kings 3:1-15
• 25 Aug. 1 Kings 3:16-28
• 26 Aug. 1 Kings 4:7,20-34
• 27 Aug. 1 Kings 5:1-18
• 28 Aug. 1 Kings 6:1-22,38
• 29 Aug. 1 Kings 7:1-12
• 30 Aug. 1 Kings 7:13-30,37-38,45-46
• 31 Aug. 1 Kings 8:1-11
• 1 Sept. 1 Kings 8:22-34,54-57,62-63
• 2 Sept. 1 Kings 9:1-9
• 3 Sept. 1 Kings 10:1-10,13
• 4 Sept. 1 Kings 11:1-13
• 5 Sept. 1 Kings 11:14-40
• 6 Sept. 1 Kings 11:42-12:20
• 7 Sept. 1 Kings 12:25-33
• 8 Sept. 1 Kings 14:1-20
• 9 Sept. 1 Kings 14:21-31
• 10 Sept. 1 Kings 15:1-16
• 11 Sept. 1 Kings 15:25-29,17-24
• 12 Sept. 1 Kings 16:1-22
• 13 Sept. 1 Kings 16:23-28
• 14 Sept. 1 Kings 16:29-33
• 15 Sept. 1 Kings 17:1-16
• 16 Sept. 1 Kings 17:17-24
• 17 Sept. 1 Kings 18:1-9,15-21
• 18 Sept. 1 Kings 18:22-40
• 19 Sept. 1 Kings 18:41-46
• 20 Sept. 1 Kings 19:1-18
• 21 Sept. 1 Kings 19:19-21
• 22 Sept. 1 Kings 20:1-22
• 23 Sept. 1 Kings 21:1-16
• 24 Sept. 1 Kings 21:17-29
• 25 Sept. 1 Kings 22:1-40
• 26 Sept. 2 Kings 1:1-18
• 27 Sept. 2 Kings 2:1-15
• 28 Sept. 2 Kings 3:1-27
• 29 Sept. 2 Kings 2:19-22,4:1-7
• 30 Sept. 2 Kings 4:8-37
• 1 Oct. 2 Kings 4:38-44
• 2 Oct. 2 Kings 5:1-15
• 3 Oct. 2 Kings 6:8-23
• 4 Oct. 2 Kings 8:7-15
• 5 Oct. 2 Kings 9:1-25
• 6 Oct. 2 Kings 9:30-37
• 7 Oct. 2 Kings 12:1-12
• 8 Oct. 2 Kings 13:1-9
• 9 Oct. 2 Kings 13:14-21
• 10 Oct. 2 Kings 14:23-29
• 11 Oct. 2 Kings 15:19-20,16:15-18
• 12 Oct. 2 Kings 17:1-18
• 13 Oct. 2 Kings 17:24-34
• 14 Oct. 2 Kings 18:1-8
• 15 Oct. 2 Kings 18:13-21,28-31,36
• 16 Oct. 2 Kings 19:1-10,19-20,32-36
• 17 Oct. 2 Kings 20:1-11
• 18 Oct. 2 Kings 20:12-21
• 19 Oct. 2 Kings 22:1-13
• 20 Oct. 2 Kings 23:1-4,8-11,21-25
• 21 Oct. 2 Kings 23:29-37
• 22 Oct. 2 Kings 24:1-7
• 23 Oct. 2 Kings 24:8-18
• 24 Oct. 2 Kings 25:1-21
• 25 Oct. Daniel 1:1-17
• 26 Oct. Daniel 3:9-15,19-20,24-30
• 27 Oct. Daniel 5:1-13,16-18,20-31
• 28 Oct. Daniel 6:1-11,16-17,19-23
• 29 Oct. Daniel 7:1-9,11-14,16-18
• 30 Oct. Daniel 11:1-9
• 31 Oct. Daniel 12:1-13
• 1 Nov. Ezra 1:1-11
• 2 Nov. Ezra 2:1-70
• 3 Nov. Ezra 3:1-13
• 4 Nov. Ezra 4:1-13,19-21
• 5 Nov. Ezra 5:1-9,6:1-4.13-22
• 6 Nov. Ezra 7:1-6,11-23,8:31-36
• 7 Nov. Nehemiah 1:1-4,2:1-10
• 8 Nov. Nehemiah 2:11-20
• 9 Nov. Nehemiah 4:1-23
• 10 Nov. Nehemiah 5:1-16,6:1-3,15-16
• 11 Nov. Nehemiah 8:1-12
• 12 Nov. Nehemiah 12:27-43
• 13 Nov. Esther 2:1-18
• 14 Nov. Esther 2:19-23
• 15 Nov. Esther 3:1-13
• 16 Nov. Esther 4:1-16
• 17 Nov. Esther 5:1-14
• 18 Nov. Esther 6:1-14
• 19 Nov. Esther 7:1-10
• 20 Nov. Esther 8:1-14
• 21 Nov. Esther 9:1-17,24-28
• 22 Nov. Amos 1:1-15,2:1-2
• 23 Nov. Amos 5:1-7,10-15
• 24 Nov. Hosea 1:1-11
• 25 Nov. Hosea 9:1-9
• 26 Nov. Micah 1:1-9
• 27 Nov. Micah 4:1-5,5:1-5
• 28 Nov. Isaiah 1:1-7,11-20
• 29 Nov. Isaiah 7:1-17,8:3-4
• 30 Nov. Isaiah 9:1-7
• 1 Dec. Isaiah 10:28-34,11:1-10
• 2 Dec. Isaiah 40:1-11
• 3 Dec. Isaiah 44:1-11
• 4 Dec. Isaiah 45:1-7,13-17
• 5 Dec. Isaiah 52:13-15,53:1-12
• 6 Dec. Isaiah 60:1-14
• 7 Dec. Nahum 2:1-13
• 8 Dec. Jeremiah 6:1-8,13-23
• 9 Dec. Jeremiah 7:1-11
• 10 Dec. Jeremiah 18:1-12
• 11 Dec. Jeremiah 19:1-13
• 12 Dec. Jeremiah 23:1-8
• 13 Dec. Jeremiah 26:1-15
• 14 Dec. Jeremiah 29:1-12
• 15 Dec. Zephaniah 1:1-13
• 16 Dec. Habakkuk 1:1-13
• 17 Dec. Ezekiel 1:1-17,22-28
• 18 Dec. Ezekiel 10:1-19,11:22-24
• 19 Dec. Ezekiel 17:1-10
• 20 Dec. Ezekiel 33:21-26,34:1-24
• 21 Dec. Ezekiel 37:1-14
• 22 Dec. Ezekiel 40:1-31
• 23 Dec. Ezekiel 43:1-12
• 24 Dec. Obadiah 1:1-11
• 25 Dec. Haggai 1:1-15
• 26 Dec. Zechariah 1:1-6
• 27 Dec. Zechariah 9:9-17
• 28 Dec. Zechariah 14:1-11
• 29 Dec. Malachi 3:1-5,4:1-6
• 30 Dec. Joel 2:1-11
• 31 Dec. Joel 2:25-32
• Bible Journey 1
• 1. The World of the New Testament Journeys
• 2. John the Baptist's Journeys
• 3. Jesus's Childhood Journeys
• 4. Jesus's Journeys around Galilee
• 5. Jesus's Journeys beyond Galilee
• 6. Jesus's Last Journey to Jerusalem
• 7. Journeys of Jesus's Followers
• 8. Paul's Journey to Damascus
• 9. Paul's Journey to Cyprus, Pamphylia & Galatia
• 10. Paul's Journey to Phrygia, Macedonia & Archaia
• 11. Paul's Journey to Ephesus, Philippi & Corinth
• 12. Paul's Journey to Rome
• 13. Paul's Letters to Galatia & Thessalonica
• 14. Paul's Letters to Corinth & Rome
• 15. Paul's Letters to Ephesus, Colossae & Philippi
• 16. Paul's Letters to Timothy & Titus
• 17. The Letter to the Jewish believers in Antioch
• 18. Letters from James, Jude & Peter
• 19. John's Letters to the believers in Asia Minor
• 20. John's Revelation to the 7 Churches of Asia
• 21. The Romano-Jewish world of the New Testament

Lk. 2:1-5         Mary and Joseph travel to Bethlehem in Judaea , where Joseph’s family live (see 1 on Map 4 ). The journey takes four or five days as Nazareth is 65 miles / 105 km north of Jerusalem  (in a straight line), while Bethlehem is a hilltop town situated on a ridge near the edge of the Judaean desert , 5 miles / 8km south of Jerusalem .

Map 4  The Birth of Jesus

                The Roman Census

Luke, writing his gospel in 60-62AD for a Roman audience (see Luke 1:3), gives the census ordered by Augustus Caesar (who was emperor from 27BC to 14AD) as the reason why Mary and Joseph travelled from Nazareth to Bethlehem before the birth of Jesus (see Luke 2:1-3 and 1 on Map 4 ). He explains that, as men had to register at their home town (so they could be taxed by the Romans), Mary and Joseph went to Bethlehem because Joseph was a descendent of King David and Joseph’s family came from Bethlehem (see Matthew 1:1 & 1 Samuel 16:1&13). Luke states that the census took place when Quirinius was the Roman governor of Syria .

The Jewish historian Josephus confirms that a general taxation was indeed overseen by Cyrenius (Quirinius).  He notes, however, that Cyrenius was appointed as Governor of the province of Syria when the Romans deposed Archelaus (Herod the Great’s son) as ruler of Judaea in 6AD. Judaea was then taken under direct Roman rule and incorporated into the Roman province of Syria . This resulted in a revolt led by Judas of Gamala (‘Judas the Galilean’), a Jewish zealot (see Acts 5:37).

As Jesus was born in 6 or 5BC, this Roman census occurred eleven or twelve years after his birth. As Jesus was born while Herod the Great was King of Judaea , no Roman governor of Syria would have had the jurisdiction to organise a census and general taxation in Judaea at the time of Jesus’s birth.

It appears, therefore, that Luke was mistaken when giving this Roman census as the cause of Mary and Joseph’s journey to Bethlehem . Whatever the reason, Joseph made the decision to return to his family home in Bethlehem in time for his newly betrothed wife to give birth amongst his close relatives.

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From Nazareth to Bethlehem: The trying journey of Mary and Joseph

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“But you, O Bethlehem of Ephrathah, who are one of the little clans of Judah, from you shall come forth for me one who is to rule in Israel, whose origin is from of old, from ancient days,” writes the prophet Micah (Micah 5:2).

Even though Joseph, a descendant of King David, was from the small town of Judea, he and Mary were living in Nazareth in the north of Galilee when she was pregnant with Jesus, as Luke’s Gospel recalls.

A journey of more than 90 miles

But when Mary was almost at the end of her pregnancy, the emperor Augustus ordered a great census that obliged everyone to go to their hometown. Thus, “Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David” (Luke 2:4).

A 97-mile journey, which represented a real ordeal for the couple at a time and place when the roads were not paved—as they were in a good part of the rest of the Roman Empire—and when the only means of transportation for them could be a donkey or a camel. In addition, Mary was almost nine months pregnant.

Bethlehem, also called Ephrathah, is located 4 miles south of Jerusalem and is nearly 2500 feet above sea level. Although it’s the city of King David, and the matriarch Rachel (Jacob’s second wife) is buried there, it was considered minor at the time. The route, which is very mountainous, was nevertheless used by many caravans going from Jerusalem to Egypt.

The canonical gospels say nothing about the means of transport used by the couple, but we can assume that they had a donkey at their disposal to carry food. They probably also slept three or four nights under the stars or at inns. It was a tiring journey at the end of which the couple found nowhere to sleep but a place where animals were kept.

The celebration of Christmas should remind us of the courage and dedication of this exemplary couple. It might make us think twice about the “hardship” of traveling by car or plane to visit family during the holidays.

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• Mary traveled with Joseph on a donkey

At the time of Jesus’ birth, people traveled by foot, by animal, or in a cart. Nazareth to Bethlehem was a four to six-day journey over rough tracks with wild animals and robbers. People usually traveled in groups for their own protection. Donkeys or asses were the normal animals used to carry loads and are still used in many countries today. Horses were only used by the rich or as a war animal. The hand of God is seen everywhere, even here, with His using a Roman census to get Jesus to be born in Bethlehem. Jesus, to be the Messiah and Savior of the world, had to fulfill a number of prophecies. Can you think of any?

Background Reading: – Mary travels with Joseph

5 He went there to be registered with Mary, who had been promised to him in marriage and was pregnant. Luke 2:5

More Information:

We do not know the name or breed of the donkey that was used to carry Mary, who was pregnant at the time with Jesus. The trip from Nazareth to Bethlehem could have taken 4-6 days by foot to cover the 120 km or 75 mile journey.

Traveling in winter, e.g. December, would be unlikely because of the cold and rain. If the census was taken over a period of time, then Joseph and Mary could have gone to Bethlehem and been in Jerusalem at one of the three feasts. All Jewish males were compelled to attend.

The three feasts are: 1. Unleavened Bread (which includes Passover): which was in spring. 2. Pentecost: which was in late spring. 3. Tabernacles: which was in autumn – see Leviticus 23:24. John 1:14. Jesus “dwelt among us”. Literally, the meaning is – Jesus “tabernacled among us”.

Jerusalem covered one square mile and had an estimated population of 200,000, with one million pilgrims annually, mainly arriving for the religious feasts.

Other slides in this module:

• The angel Gabriel spoke to Mary about the birth of Jesus
• Mary got a visit from the angel Gabriel
• Elizabeth got a visit from Mary
• Mary offered a hymn of praise to God
• An angel of the Lord appeared to Joseph in a dream
• Joseph goes to Bethlehem
• Jesus a newly born baby
• Shepherds keeping watch
• Angels praised God for the birth of Jesus
• Jesus at 40 days old was taken to the Temple
• Simeon blesses Jesus
• Anna the Prophetess
• Magi traveled from the East to find Jesus
• The visit of the Magi to King Herod
• Magi followed the star to a house
• Jesus as a child in a house
• Joseph takes Jesus and escapes to Egypt
• King Herod the Great plans how to kill Jesus
• The return from Egypt to Nazareth
• Jesus about twelve years old
• The cross is still to come
• Questions and Answers 1-11
• Questions and Answers 12-23
• Timeline for Birth of Jesus – The Christmas Story
• Background Information – Birth of Jesus – The Christmas Story
• Resources – Birth of Jesus
• Next Module – Ministry of Jesus » »

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Pilgrimage in the Time of Jesus

Shmuel Safrai [1919-2003] 1989Sep01 Articles Leave a Comment

During the Second Temple period pilgrimage was associated with the festivals of Passover, Shavuot and Sukkot.

Every year his parents went to Jerusalem for the Feast of Passover. When he was twelve years old, they went up for the feast, according to the custom of the feast. When they had fulfilled the days [of the feast], his parents started home, unaware that the boy Jesus had stayed behind in Jerusalem. (Luke 2:41-43)

Luke states that Joseph and Mary made a pilgrimage to Jerusalem every Passover. The requirement of pilgrimage to the Temple in Jerusalem is mentioned in the passages of Scripture that deal with three annual festivals. Exodus 23:17 states: “Three times a year all your males shall appear before the Sovereign, the LORD.” Exodus 34:23 repeats this command almost verbatim, and the book of Deuteronomy characteristically adds further details:

Three times a year—on the Feast of Unleavened Bread, on the Feast of Weeks, and on the Feast of Booths—all your males shall appear before the Lord your God in the place that he will choose. They shall not appear before the Lord empty-handed. (Deut. 16:16)

During the Second Temple period these verses were not understood to mean that one was obliged to make a pilgrimage to Jerusalem three times a year, but rather that pilgrimage was associated with these festivals. Pilgrimage was considered a commandment that “has no measure,” as stated in Mishnah, Peah 1:1: “The following are the things for which no definite quantity is prescribed…appearing [before the Lord ]….”

Thus, the commandment to “go up” to Jerusalem might be observed once every few years or perhaps only once in a lifetime.

Once a Year

A number of rabbinic traditions refer to people who were rather strict in observing the commandment of pilgrimage. [1] One such tradition is found in Tanhuma, Tetsaveh 13, which reads:

There was a scribe who used to make pilgrimage every year. He was recognized by the residents of Jerusalem as being a great scholar. They said to him: “We will give you fifty gold pieces a year if you will take up residence in our city.”

The midrashic (homiletic) account of the pilgrimage of Elkanah, the father of Samuel, to the tabernacle in Shiloh also indicates that pilgrimage once a year was quite acceptable:

Elkanah used to take with him his wife, children, sisters and all his relatives, and make the pilgrimage [to the tabernacle in Shiloh]. They slept in the squares of the towns and villages through which they passed. Their coming aroused great excitement in each community and the inhabitants would ask, “Where are you going?” They would answer, “To the house of the Lord in Shiloh from where Torah and commandments go forth. Why don’t you join us and we will go together?” Immediately their eyes filled with tears. “We will go with you [next year],” they answered. “Very well,” the pilgrims said to them. By the next year five families [of that community] had joined them on the pilgrimage, a year later ten families, until finally everyone was making the pilgrimage. (Yalkut Shim’oni, Torah, remez 77)

This midrash, which reflects the practice of the first century, praises Elkanah even though he goes on pilgrimage only once a year. The account in Luke agrees with such Jewish traditions about righteous individuals or families who made pilgrimage once a year.

Purpose of Pilgrimage

Young Jesus took advantage of the pilgrimage to Jerusalem to question the learned teachers about interpretations of Scripture, as well as to express opinions of his own. This is also in keeping with the rabbinic motif that one of the most important purposes of pilgrimage is to study Torah:

Rabbi Eliezer says: “When one brings the sacrifices that one has vowed to the Temple, he enters the Chamber of Hewn Stone and sees sages and their disciples sitting and engaging in the study of Torah. The sight inspires him also to study Torah.” Rabbi Ishmael says: “When one brings the second tithe to the Temple, he enters the Chamber of Hewn Stone and sees sages and their disciples sitting and engaging in the study of Torah. The sight inspires him also to study Torah.” (Midrash Tannaim to Deut. 14:23)

Both Rabbi Eliezer and Rabbi Ishmael lived while the Second Temple was still standing and their words reflect the reality of that period.

Jesus in Jerusalem

The study of Torah while on pilgrimage in Jerusalem likewise agrees with events in the life of Jesus as described in the gospels. Jesus went to Jerusalem for the Feast of Hanukkah and taught in Solomon’s Porch in the Temple compound (John 10:22-24). When Jesus went to Jerusalem for the Feast of Tabernacles, he also taught in the Temple (John 7:14). And, when he went to Jerusalem for the last time at Passover, he sat opposite one of the treasuries of the Temple and taught Torah (Mark 12:41; Luke 21:1; John 8:2).

When Jesus was finally arrested, he berated his captors for coming to arrest him at such a late hour when he had been sitting daily in the Temple courtyards teaching (Matt. 26:55; Mark 14:48-49; Luke 22:52-53; cf. John 18:20). Jesus apparently taught in the temple courtyards in a manner similar to that of Rabban Yohanan ben Zakkai who used to “sit and teach daily [2] in the shade of the sanctuary” (Babylonian Talmud,  Pesahim  26 a ).

Length of Stay

In Luke 2:43 it is stated that Jesus’ parents returned home when they had “fulfilled the days.” This implies that they not only spent the first day of Passover in Jerusalem, but a number of days there.

When the Bible discusses the Passover sacrifice, it adds: “And in the morning you may start back on your journey home” (Deut. 16:7). In other words, the Passover pilgrim could return home any time after the first day of the seven-day festival (traveling was forbidden on the first day of the festival).

However, rabbinic tradition dating from as early as the Second Temple period interpreted “in the morning” in this verse as referring not to the first day of the festival, but to the whole seven-day festival: “Scripture treats all of them [the days of Passover] as one morning [i.e., as one day]” (Mishnah, Zevahim 11:7; Babylonian Talmud,  Zevahim  97 a ).

Thus, in the time of Jesus’ parents the Passover pilgrim did not return home after the first day of the festival, but only after he had “fulfilled the days.” A family of pilgrims stayed in Jerusalem for the entire seven days of the Feast of Passover, and the entire eight days of the Feast of Tabernacles. [3]

Read more articles by Shmuel Safrai:

And check out these recent JP articles:

• [1] But who nevertheless made pilgrimage to Jerusalem only once a year and not three times as mentioned in the Bible. ↩
• [2] Here, the words כל היום ( kol ha-yom , all day long) mean כל יום ( kol yom , each day, daily). ↩
• [3] For more on pilgrimage in the first century, see “ Synagogue Guest House for First-century Pilgrims .” ↩

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Shmuel Safrai [1919-2003]

Professor and Rabbi Shmuel Safrai died on July 16, 2003. He was buried the following day in a section of Jerusalem's Har ha-Menuhot Cemetery reserved for faculty of the Hebrew University. His grave is only a few feet from the grave of his close friend… [ Read more about author ]

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A Long, Cold Road to Bethlehem : Nativity: Gospel accounts of Mary and Joseph’s journey gloss over the arduous reality of life and travel in ancient Galilee, scholars say.

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A newly betrothed couple is forced to register for a census in a town far away. The woman is nine months pregnant. When they finally reach their destination after an arduous journey, there is no place to stay. The woman gives birth in a stable.

Scholars and clergy differ on whether the Nativity stories in the Gospels of Luke and Matthew are historical accounts or symbolic narratives of Christianity’s beginnings.

But one thing is certain: The world of Mary and Joseph was a difficult and dangerous place, one whose harsh conditions were not fully chronicled in the Gospel accounts of their travails. Writers of the gospels of Matthew and Luke “are so laconic about the [Nativity] event because they assume the reader would know what it was like,” said James F. Strange, a New Testament and biblical archeology professor at the University of South Florida in Tampa. Today, he added, “we have no idea how difficult it was.”

Joseph and Mary’s hardships would have begun more than a week before the birth of their son, when the couple had to leave their home in Nazareth, in the northern highlands of Galilee, to register for a Roman census.

They had to travel 90 miles to the city of Joseph’s ancestors: south along the flatlands of the Jordan River, then west over the hills surrounding Jerusalem, and on into Bethlehem.

“It was a fairly grueling trip,” said Strange, who annually leads an excavation team at the ancient city of Sepphoris, near Nazareth. “In antiquity, the most we find people traveling is 20 miles a day. And this trip was very much uphill and downhill. It was not simple.”

Strange estimates that Joseph and Mary likely would have traveled only 10 miles a day because of Mary’s impending delivery.

And the trip through the Judean desert would have taken place during the winter, when “it’s in the 30s during the day [and] rains like heck,” said Strange. “It’s nasty, miserable. And at night it would be freezing.”

To protect themselves during inclement weather, Mary and Joseph would likely have worn heavy woolen cloaks, constructed to shed rain and snow. Under their cloaks, the ancient residents wore long robes, belted at the waist. Tube-like socks and enclosed shoes protected the feet, Strange said.

And the unpaved, hilly trails and harsh weather were not the only hazards Joseph and Mary would have faced on their journey south.

One of the most terrifying dangers in ancient Palestine was the heavily forested valley of the Jordan River, Strange said. Lions and bears lived in the woods, and travelers had to fend off wild boars. Archeologists have unearthed documents warning travelers of the forest’s dangers, he said.

And “bandits, pirates of the desert and robbers” were also common hazards along the major trade routes like the one Joseph and Mary would have traveled, said the Rev. Peter Vasko, a Catholic priest and director of the Holy Land Foundation, an organization that works to retain a Christian presence in Israel and promotes the restoration of sacred Christian sites there.

The threat of outlaws often forced solitary travelers to join trade caravans for protection.

Mary and Joseph had to bring their own provisions. “In wineskins, they carried water,” said Vasko. “And they carried a lot of bread. . . . Breakfast would be dried bread, lunch would be oil with bread, and herbs with oil and bread in the evening.”

The hardships did not end when Joseph and Mary arrived in Bethlehem.

Under normal circumstances, he said, the pair would have expected to stay in the spare bedroom of a relative or another Jewish family. However, an overcrowded Bethlehem would have forced Joseph and Mary to seek lodging at a primitive inn.

It is widely agreed that Jesus was born in a cave used for housing animals. But how realistic are the Renaissance images of Joseph, Mary and the newborn Jesus surrounded by a menagerie of camels, oxen, cows, chickens, pheasants and peacocks?

Not very, according to Strange. Since the stable was part of the inn, the only animals likely to be found there would have been donkeys used for travel--and perhaps a few sheep, he said.

And both Strange and Vasko believe overcrowded conditions in Bethlehem on the night of Jesus’ birth would have resulted in others being close at hand during Mary’s delivery.

“There were others present at the birth of Jesus,” Vasko said. “It’s human nature to help somebody.”

“There’s another account of the Nativity . . . where it says that when it was time to have the baby, Joseph went out looking for a midwife,” Strange said, referring to a noncanonical gospel written either by James, considered the brother of Jesus, or James the apostle.

Even though Mary could have had help and the cave may have provided some protection from the elements, the “noisy and dirty” conditions under which Jesus was born would have made the event anything but “warm and wonderful and sweet and comfortable,” Strange said.

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The Journey of Mary and Joseph: A Story of Courage

December 12, 2023 by Analise Narine

“And while they were there, the time came for her to give birth.” —Luke 2:6

The events that led Mary and Joseph to the town of Bethlehem at first appeared to be nothing special. Caesar Augustus, the first Roman emperor, had decreed that everyone should be registered. Each person went to his place of origin for the census.

Ordinary events can lead to extraordinary stories.

So Joseph, from the house and lineage of David, “went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem” (Luke 2:4). He went on the arduous nearly week-long journey with the heavily pregnant Mary, his betrothed, to be registered.

Even during hardship, God guides. Mary’s birth pains began in Bethlehem. The town was packed due to the census, and there was no room at the local inn. The timing may not have seemed ideal, but Mary and Joseph trusted God’s plan and would soon find what they needed.

He will make a way where there seems to be no way.

The Savior of the world was about to be born. Look out for more of The Greatest Story Ever Told in the coming weeks this Christmas season.

Related Stories

An Angel Visits Mary: A Story of Faith

Did a Census Really Bring Joseph and Mary to Bethlehem?

[Editor's note: Beyond Sunday is a Monday Bible study to start off your week.] 

Focus Bible Passage

" 1 In those days a decree went out from Caesar Augustus that all the world should be registered.   2   This was the first registration when Quirinius was governor of Syria.   3   And all went to be registered, each to his own town.   4   And Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David,   5   to be registered with Mary, his betrothed, who was with child."

Defending the faith means clearing Christ and the Bible of false charges when they arise. When others cast doubt on the historical accuracy of Bible events, such as the census mentioned in the passage above, be prepared with a gracious response. Here is one adapted from W. P. Armstrong's well-documented article "Chronology of the New Testament" in the  international standard bible encyclopedia .

Classic Commentary

The census or enrollment, which, according to  Luke 2:1 , was the occasion of the journey of Joseph and Mary to Bethlehem where Jesus was born, is connected with a decree of Augustus embracing the Greek-Roman world. This decree must have been carried out in Palestine by Herod and probably in accordance with the Jewish method--each going to his own city--rather than the Roman. 

While Josephus does not mention the Herodian census, Luke carefully distinguishes the census at the time of Jesus' birth as "first," (i.e. first in a series of enrollments connected either with Quirinius or with the imperial policy inaugurated by the decree of Augustus).

The geographical work of [Herod] Agrippa, together with the interest of the emperor in the organization and finances of the empire and the attention which he gave to the provinces are indirectly corroborative of Luke's statement. Augustus himself conducted a census in Italy in and in Gaul in 727/27* [see  roman dating system, ‘auc '] and had a census taken in other provinces. For Egypt there is evidence of a regular periodic census every 14 years extending back to 773/20 and it is not improbable that this procedure was introduced by Augustus. 

The time of the decree is stated only in general terms by Luke, and it may have been as early as 727/27 or later in 746-8, its execution in different provinces and subject kingdoms being carried out at different times. Luke dates the census in the kingdom of Herod specifically by connecting it with the administrative functions of Quirinius in Syria. But as P. Quintilius Varus was the legate of Syria just before and after the death of Herod from 748/6-750/4 and his predecessor was C. Sentius Saturninus from 745/9-748/6 there seems to be no place for Quirinius during the closing years of Herod's reign.

Tertullian indeed speaks of Saturninus as legate at the time of Jesus' birth. It is possible that the connection of the census with Quirinius may be due to his having brought to completion what was begun by one of his predecessors; or Quirinius may have been commissioned especially by the emperor to conduct a census in Syria. 

A Thought to Keep

Christian author francis schaeffer wrote, "The best reason to believe Christianity is that it's true." God calls us to true belief, not blind faith.

Q: #601. Did Mary and Joseph spend more time in Bethlehem, or Nazareth in (Matthew Chapters 1 & 2) and (Luke Chapters 1 & 2)? A timeline of Mary and Joseph's travels.

By: steve shirley.

     A: In this study, we are going to look at all of the travels of Mary and Joseph that are found in Matthew Chapters 1 & 2, and Luke Chapters 1 & 2. In particular, we are going to focus on what happened after Jesus was born in Bethlehem. After He was born, did Mary and Joseph find a place to live, and remain in Bethlehem for several years, or did they return to their home in Nazareth shortly after Jesus was born? 

     There are two views regarding this, and we will look at evidence for both. However, since this study is looking at ALL of the travels of Mary and Joseph, we are going to begin by summarizing the travels that both views agree on.

***Note: For the sake of space, I am leaving out a “ lot ” of details here. I would urge you to read chapters 1 & 2 in Matthew and Luke before going forward. You can also find my expository teaching on these chapters here.

(Original Location) The angel Gabriel visits Mary in NAZARETH in (Lk 1:26-38), and tells her that through the Holy Spirit she would become pregnant, and give birth to Jesus.

(Travel #1.) Immediately afterwards (“with haste”), Mary goes to “a city of Judah” (likely Hebron) to visit Elizabeth (Lk 1:39-55), and stays with her “three months.”

(Travel #2.) Mary leaves from visiting Elizabeth, and returns to Nazareth (Lk 1:56). Shortly after her return, Joseph finds out Mary is pregnant, and makes the decision to divorce her (“put her away”). However, an angel appears to Joseph in a dream, tells him the child was “conceived by the Holy Spirit,” and to not divorce Mary (Mt 1:18-25).

(Travel #3.) Mary and Joseph leave Nazareth, and go to Bethlehem (their ancestral home) “to be registered” in the census that Caesar Augustus has required for everyone. When they arrive, “there is no room for them in the inn,” so they find shelter in a cave (likely not a “stable,” as is often taught), and in that cave, Mary gives birth to Jesus. (Lk 2:1-7). Afterwards, an angel appears to shepherds in the fields, tells them to go to Jesus, and they do so (Lk 2:8-20). 

(Possible Travel #4.) (Lk 2:21) Eight days later, after the shepherds leave, Jesus is circumcised. Mary and Joseph “may” have traveled to the Temple in Jerusalem to have this circumcision done, and then returned to Bethlehem, but we aren’t told where it was done. (It “could” have been in Bethlehem.)

———-

***It is from this point going forward that it gets complicated!!***

     After Jesus is circumcised, the next thing we see is Mary and Joseph traveling to the Temple in Jerusalem (Lk 2:22-24). They do so for two reasons: (#1.) To “consecrate Jesus (as firstborn) to the Lord” (as required by Old Testament law: Ex 13:2,12-15, Ex 22:29, Ex 34:19, Num 18:15-16). (#2.) To offer a “purification sacrifice” to the Lord (Lk 2:22-24).

***Note: The “purification” ritual after giving birth was commanded by God in Leviticus Chapter 12. After giving birth to a son, God said that a woman was ceremonially unclean for 40 days, or 80 days after giving birth to a daughter (Lev 12:2-5). After that, she was to “bring to the priest a lamb of the first year as a burnt offering, and a young pigeon or turtledove as a sin offering, to the door of the tabernacle of meeting.” After the priest “offered it before the Lord, and made atonement for her, she would be clean from her flow of blood” (Lev 12:6-7). 

     After this is accomplished in the Temple, we are told in (Lk 2:39)(NKJV), “So when they had performed all things according to the law of the Lord, they returned to Galilee, to their own city, Nazareth.”

     This seems pretty clear, right? They did the things the “law” required (the consecration of Jesus, and the purification sacrifice for Mary), and then they went back to where they had originally come from: Nazareth. Well… THIS is where the “debate” begins! A “vast” majority of scholars believe that (Lk 2:39-40) fits after the events that occur in (Mt 2:1-18). In other words, in their view, after the events in (Lk 2:22-38), Mary and Joseph returned to Bethlehem, rather than Nazareth.

     I’ll be honest here. I have been TORN between these two views as I have exposited chapters 1 & 2 in Matthew and Luke! I have long believed the “traditional” view that Mary and Joseph went to Bethlehem, and after Mary gave birth to Jesus, they remained there for a long period of time. BUT, as I have “deeply” studied these verses again, I have definitely found “solid” evidence for the “Nazareth view” as well. SO, what I am going to do is present “both” views, and the evidence for them being possible, and I will leave it for you to make your own conclusions. I am beginning with the evidence for the “Nazareth view.” (The order of travels for #1-4 are above, so we begin with #5.)

 ———-

     NAZARETH VIEW

(Travel #5.) “Most” who hold the “Nazareth view” believe that after their 40 days in Bethlehem, Mary and Joseph left to go to the Temple in Jerusalem to consecrate Jesus, and make the purification offering for Mary (Lk 2:22-28).

(Travel #6.) Afterwards, as (Lk 2:39) says, they left Jerusalem, and “returned to Nazareth.”

( MY OPINION! ) I begin (Travel #5.) with “most,” because if the “Nazareth view” is true,  I have several questions that most don’t ask. “Where did Mary and Joseph stay for the 40 days after Jesus was born, before going to Jerusalem? Did they stay in the cave? Did they finally get into the “inn,” or find a house (or room in a house) to rent for a month (“or more,” see “Important Detail Note” below)?” If they did, how could they afford it since they were poor?

     Keeping these “questions” in mind, I personally believe that Mary and Joseph stayed in the cave for the 8 days leading up to Jesus’ circumcision. However, after this, I think it is “possible” that after Jesus’ circumcision, Mary and Joseph “may” have “returned” home to Nazareth for about a month, and then returned to Jerusalem to consecrate Jesus, and offer the purification sacrifice for Mary (this travel is not mentioned in Scripture). Because Mary and Joseph had “houses” in Nazareth (Lk 1:28,56), they could live there for free, thereby eliminating the need for them to “find a place to live in Bethlehem,” and come up with the money to pay for it. (This could also fit well with [Lk 2:39] saying Mary and Joseph “returned” to Nazareth, perhaps indicating that they had just left there to come to Jerusalem.) (***Note: If my “possible” theory here is true, this would add another “Travel” for them.)

(Important Detail) “After Jesus was born in Bethlehem… wise men from the East… saw His star in the East,” and traveled to Jerusalem looking for “He who has been born King of the Jews” so they could “worship Him” (Mt 2:1-2). These “wise men” came from somewhere near Babylon (Baghdad in Iraq today), which was around 1000 miles away from Bethlehem. Therefore, this journey likely took several months .

*** Note: Keeping this in mind, if Mary and Joseph went back to Bethlehem (the “Bethlehem view”), rather than Nazareth after the consecration of Jesus, and the purification of Mary, they would have been paying an innkeeper, or rent on a house for an even longer period of time! And, they would have been away from their homes in Nazareth for that long too!

     Since prophecy (Mic 5:2) said that “the Christ” (the “King of the Jews” – Mt 2:2) would be born in Bethlehem (Mt 2:6), it was assumed that “the Christ” (Jesus, along with Mary and Joseph) would “still” be in Bethlehem. Therefore, Herod “sent them (the “wise men”) to Bethlehem” (Mt 2:8). However, following the star, the wise men were instead led to Nazareth (Mt 2:9-10). (***Note: It seems more logical that the star led them to a place 80 miles distant: Nazareth, rather than a place only 5 miles away: Bethlehem.) After finding the “house” where Jesus was, they worshipped Him, and presented their gifts to Him (Mt 2:11). Then, as the “wise men” were going to “return to Herod” to report that they had found Jesus (as Herod had asked them to do: Mt 2:8), they were “divinely warned in a dream” not to do that. Therefore, they “departed for their own country another way” (Mt 2:12). 

***Note: “ Another way ” – The “wise men” certainly went from Jerusalem to Nazareth on the same road that Mary, Joseph, and everyone else used. After their time with Jesus had finished in Nazareth, they were going to use this same road to travel back to Jerusalem, and report to Herod. After reporting to Herod, the wise men were going to leave Jerusalem, and begin the 1000 mile journey back to their home in Babylon on the same road they had originally come in on. However, after they were “divinely warned” not to “return to Herod,” they instead had to cut over (“another way”) to the road that led back to Babylon from Nazareth. (Look at a Biblical map to see what I am talking about.)

(Travel #7.) After the “wise men” leave Nazareth, “an angel of the Lord” tells Joseph in a dream to take Mary and Jesus and “flee to Egypt” because “Herod will seek the young Child to destroy Him” (Mt 2:13). Joseph “arose,” and “took them by night” (Mt 2:14) out of Nazareth.

***Note: After they safely arrive in Egypt, Herod realizes that “he was deceived by the wise men” (they did not report back to him). Still assuming “the Christ” is somewhere in Bethlehem, he orders “all male children two years old and under in Bethlehem and its districts to be put to death” (Mt 2:16-18).

(Travel #8.) Herod dies shortly after this, and “an angel of the Lord” appears to Joseph in a dream again, and says, “Arise, take the young Child and his mother, and go to the LAND OF ISRAEL, for those who sought the young Child’s life are dead” (Mt 2:20). Joseph does this in (Mt 2:21).

(Mt 2:21-23)(NKJV) However, when he “came into the LAND OF ISRAEL… he heard that Archelaus was reigning over Judea instead of his father Herod, (and) he was afraid to go there. And being warned by God in a dream, he turned aside into the region of Galilee. (23) And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, “He shall be called a Nazarene.””

     Why did I capitalize “LAND OF ISRAEL?” Because there are two interesting things to consider here. What was the “Land of Israel?”

#1. Historically, after the reign of Solomon in the Old Testament, the land that belonged to the Jews was divided into “two “kingdoms:” the “Northern Kingdom,” and the “Southern Kingdom.” The “Northern” was called “Israel,” and the “Southern” was called “Judah.” Nazareth was a city in “Israel,” and Bethlehem was a city in “Judah.” So… when God said to go to the “LAND OF ISRAEL,” was He asking them to go back to Nazareth, which was in Israel in the “Northern Kingdom?”

#2. Could God have been referring to the “geographic location” called “Israel,” meaning “all” of the land that He had given to the Jews in the Old Testament (the “Promised Land”)? All of this land (including Judah, and its cities Bethlehem and Jerusalem) was sometimes referred to as “Israel” in the Old Testament (i.e. Ex 6:6-8, 2 Kin 5:2, Ezek 40:2) (as it still is today). So… when God said to go to the “LAND OF ISRAEL,” was He asking them to go back to Bethlehem, which was a part of “all” of the land that belonged to the Jews?

***Note: Arguing for point #2. (and the “Bethlehem View”), it is worth noting that when you look at a Biblical map, you will see that when Mary and Joseph would have first “come into the land of Israel” (from Egypt), and learned about Archelaus, they would have been nowhere near the land of the “Northern Kingdom.” Therefore, it seems very likely that the “land of Israel” spoken of here is the wider meaning of “all” the land belonging to the Jews.

***Note: Arguing for point #1. (and the “Nazareth View”), it is possible that when God said to “go to the land of Israel,”  He meant the land of the “Northern Kingdom.” But, when it says that they learned about Archelaus upon entering the “land of Israel,” this use could be the “wider meaning of “all” the land belonging to the Jews. In other words, the “land of Israel” could be used “both” ways.

***Note: For those who would argue that since Archelaus was ruling in Bethlehem, and Mary and Joseph turned away from it, this must mean they were headed “back” to Bethlehem, where they had previously lived, I would counter by saying that: “Yes, they “likely” were headed to Bethlehem, but they could have been going back to Nazareth “by way” of Bethlehem.”

***Note: (Mt 2:23) is also a strong argument for the “Nazareth View,” because Matthew says it was prophesied that Jesus would “be called a Nazarene.” It should be noted that there is no “clear” Old Testament prophecy that says this, therefore, scholars debate its meaning. However, when in doubt, I usually go with the most “literal” meaning first, and by this it would likely to refer to Jesus growing up in Nazareth. Knowing this, would God have told Joseph and Mary to return to their “house” in Bethlehem, and raise Jesus there, when He knew it would not fulfill this prophecy?

***One More Note (lots of Notes!): When (Mt 2:22) says that Joseph “turned aside into the region of Galilee,” “Galilee” was a “region” in the “land of Israel” (in the “Northern Kingdom”), and Nazareth was a city in Galilee. When you look at a Biblical map, most scholars believe there are only two possible routes that Joseph could have used to “turn aside into the region of Galilee:” #1. By going north along the coast of the Mediterranean Sea, and then turning east towards Galilee (somewhere near Caesarea). #2. By going east (south of Judah), crossing Dead Sea into the land of Perea, going north paralleling the Jordan River until they approached the Sea Of Galilee, and then going west by again crossing the Jordan Sea, and entering Galilee.

      BETHLEHEM VIEW

     While I have touched on a number of things related to this view above, here is a short recap.

***Note: Those who hold the “Bethlehem view” believe that shortly after Jesus’ birth (perhaps after his circumcision 8 days later), Mary and Joseph found a place to live in Bethlehem. Three possibilities are offered for where this was: 1. They were finally able to get into the inn. 2. They were taken in by family. 3. They found a house (or room in a house) to rent. They stayed in this “house” during the time that Mary was considered unclean, and left from this “house” to travel to Jerusalem

(Travel #5.) After Mary’s 40 days of “uncleanness,” Mary and Joseph travel from their house in Bethlehem to the Temple in Jerusalem to consecrate Jesus, and make the purification offering for Mary (Lk 2:22-28).

(Travel #6.) Afterwards, Mary and Joseph return to their “house” in Bethlehem.

(Travel #7.) The “wise men” travel to Jerusalem, see Herod, leave Jerusalem, and follow the star to Bethlehem, where they find the “house” Jesus is living in. After worshipping Jesus, and presenting their gifts to Him, they leave (Mt 2:11). After they leave, “an angel of the Lord” tells Joseph in a dream to take Mary and Jesus and “flee to Egypt” because “Herod will seek the young Child to destroy Him” (Mt 2:13). Joseph “arose,” and “took them by night” (Mt 2:14) out of Bethlehem.

***Note: After they safely arrive in Egypt, Herod realizes that “he was deceived by the wise men” (they did not report back to him, and tell him the “exact” location of Jesus). Therefore, knowing that Mary, Joseph, and Jesus were in Bethlehem, but not knowing “exactly” where, Herod orders “all male children two years old and under in Bethlehem AND its districts to be put to death (Mt 2:16-18).

***Note: In relation to this, there are “ three ” strong arguments in favor of Mary and Joseph fleeing to Egypt from Bethlehem, rather than Nazareth. #1. Why would Mary and Joseph need to “flee” from Nazareth, since it was about 80 miles from “Bethlehem and its districts,” and therefore likely far enough away to be safe from Herod’s decree? #2. If Mary and Joseph “were” in Nazareth, why wouldn’t the “angel” have told them to flee north to the safety of Syria (“Damascus”), which was about 250 miles closer than Egypt? #3. Tradition, and the Bible tell us that Egypt was a place that people fled to from Jerusalem and Bethlehem when in trouble (see: 1 Kin 11:17, 1 Kin 11:40, Jer 26:21, Jer 43:4-7).

(Travel #8.) Herod dies shortly after this, and “an angel of the Lord” appears to Joseph in a dream again, and says, “Arise, take the young Child and his mother, and go to the land of Israel, for those who sought the young Child’s life are dead” (Mt 2:20). Joseph leaves Egypt, and heads towards Bethlehem (Mt 2:21), returning to the place they had come to Egypt from. However, before he gets there, God warns him in a dream to avoid Bethlehem, and instead to “turn aside into the region of Galilee.” Joseph does this, thus bringing us back to (Lk 2:39-40), “And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. (40) And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.”

     So, that is it. I hope I did not lose you. I did my very best to order this in the right way, and make it flow smoothly. You have all of the information I could find, and I will leave you to draw your own conclusions.

Copyright: https://JesusAlive.cc © Steve Shirley

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Why did Mary and Joseph have to go to Bethlehem?

Luke 2 records for us that the Lord Jesus was born in a city called Bethlehem, the City of David. The account tells us that His earthly parents were from somewhere else and had to go there for some purpose, and His earthly mother had to give birth to Him there.

Why did Mary and Joseph, Jesus' earthly parents, have to go to Bethlehem anyway? Let's take a closer look at that.

A ruler's decree

"And it came to pass in those days that a decree went out from Caesar Augustus that all the world should be registered. This census first took place while Quirinius was governing Syria. So all went to be registered, everyone to his own city. Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be registered with Mary, his betrothed wife, who was with child. So it was, that while they were there, the days were completed for her to be delivered." (Luke 2:1-6)

We read in the passage above that as the time drew near for Mary to give birth, Caesar Augustus, the emperor during that time, called for a census to be held.

While I will not delve into how the Romans governed and taxed the Jews or how the Jews treated their lineage and were thus very likely to participate in such a census, we see there that the Roman emperor was able to call all the Jews back to their hometowns through the use of a census. Since Joseph was a descendant of David, he had to go back to Bethlehem to comply with such a command from their ruler.

What many do not notice, though, is that this was done to fulfill a prophecy in Micah 5:2, which says:

"But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be Ruler in Israel, Whose goings forth are from of old, from everlasting."

God's hand on the move

Some may not believe it, but God caused this to happen. Since God declared that the Christ will come from Bethlehem, God would make it happen. His word will never fail:

"So shall My word be that goes forth from My mouth; It shall not return to Me void, but it shall accomplish what I please, and it shall prosper in the thing for which I sent it." (Isaiah 55:11)

And so how did God do this? By causing the emperor to decree a census. Proverbs 21:1 tells us that God can do that:

"The king's heart is in the hand of the Lord, like the rivers of water; He turns it wherever He wishes."

God caused Caesar to call for the census. Take note that the very census that caused Joseph and Mary to come to Bethlehem was the first of its kind to take place.

Friends, Mary and Joseph went to Bethlehem because it was God's will for Jesus to be born there. He used earthly people and circumstances to bring about His desired result. This shows His sovereignty over everything.

"But our God is in heaven; He does whatever He pleases." (Psalm 115:3).

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The betrothal of mary and joseph in the bible.

Explore the history and archaeology of first-century Jewish weddings

Mary and Joseph in the Bible. This illustration by Jim Padgett shows Mary and Joseph in the Bible. Credit: Biblical Illustrations by Jim Padgett, courtesy of Sweet Publishing, Ft. Worth, TX, and Gospel Light, Ventura, CA. © 1984 / CC-by-SA 3.0

With Christmas around the corner, many people read the Nativity stories in Matthew 1–2 and Luke 1–2. Tucked into these narratives are the engagement and marriage of Mary and Joseph in the Bible (Matthew 1:18–25; Luke 1:26–27; 2:5). Any reader would recognize immediately that elements of their courtship were extraordinary. Yet other aspects were quite ordinary, reflecting the cultural norms of that time, people, and place—first-century Jews in Galilee.

David A. Fiensy invites readers to a first-century Jewish wedding in his article, “ Wedding Bells in Galilee ?”—published in the Winter 2022 issue of Biblical Archaeology Review . He explores Jewish courtships in the first century and provides insight into the engagement and marriage of Mary and Joseph in the Bible. Dust off your copy of BAR , put on your dancing shoes, and join him!

FREE ebook, Who Was Jesus? Exploring the History of Jesus’ Life . Examine fundamental questions about Jesus of Nazareth.

In his BAR article, Fiensy discusses first-century Jewish weddings. Here, we highlight five aspects of the courtship process:

(1) Family Ties. The adage “you marry the family” was even more true in Mary and Joseph’s time than today. Fiensy explains that in the first century, marriages were transactional unions between families. Children did not choose their spouses; rather parents would arrange marriages on behalf of their children. Further, endogamy (marrying close relatives) was likely practiced. Fiensy elaborates:

Endogamy seems to have been the norm in the Hebrew Bible (Genesis 28:2), as it is today in the Middle East. There are strong indications that in the late Second Temple period Jewish families preferred their daughters to marry either a cousin or uncle. Therefore, it is probable that Joseph and Mary were relatives.

(2) Betrothal. The groom would submit a contract—written or oral—to the bride’s family. If the family agreed to its terms, the couple was engaged. At the time of Mary and Joseph’s engagement, the rule of the ketubbah would have been in effect. Fiensy describes the ketubbah :

In this ruling—not at all hinted at in the Hebrew Bible—the groom pledged a divorce or widow-settlement to be paid to the bride should the marriage dissolve. … Not only do we have a rabbinic tractate with rules for this process, but we also have marriage contracts from the period. They were discovered in caves on the west side of the Dead Sea and date from the early second century CE. Among these documents are three marriage contracts in which the grooms promise to pay an amount of money to the bride if the marriage dissolves (one promises 400 denarii, equivalent to about $24,000), confirming that the Mishnaic regulation was in effect.

(3) Marriageable Age. At the time of their marriage, Mary was probably a teenager—and Joseph not much older. According to rabbinic texts, parents were encouraged to engage their girls around age 12, about the time of puberty, and marry them a year later. Fiensy supports this claim with archaeological evidence; first-century inscriptions that list women’s age-at-marriage generally indicate ages 12–17, with the majority at age 13.

Marriage Contract. In this document, Anani requests Meshullam (his future father-in-law) to marry his daughter Tamut. The contract, written in Aramaic on papyrus by Nathan ben Ananiah, dates to July 3, 449 BCE, and comes from Elephantine, Egypt. Credit: Brooklyn Museum, Bequest of Theodora Wilbour from the Collection of Her Father, Charles Edwin Wilbour, 47.218.89 (Photo: Brooklyn Museum, 47.218.89_Sl1.jpg).

(4) Engagement Length. The engagement typically lasted one year.

(5) Wedding. At last we come to the wedding celebration! Fiensy explains that most first-century Jewish weddings contained a procession from the bride to the groom’s house, a large dance party, and a feast:

Local customs varied, but the basic act was carrying the bride to the groom’s house on a litter or carriage while people applauded, played music, and perhaps danced in the streets. The bride wore a “crown” of some sort. There might also have been torches or lamps carried by the procession (Matthew 25:1). Upon the bride’s arrival at the groom’s house, the groom and friends probably emerged with tambourines and drums. … There was also a wedding feast (John 2:1–10; Matthew 22:2; 25:10; Luke 12:36; 14:8), given by the groom’s family, which could last a week or more. … At some point, somebody uttered a benediction over the couple. The ceremony was a huge event, celebrated by the entire village.

Although no wedding feast is described for Mary and Joseph in the Bible, we should not assume that one did not occur. Matthew 1:24–25 says, “When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife but had no marital relations with her until she had given birth to a son, and he named him Jesus.” In an email to Bible History Daily , Fiensy clarifies, “‘Took her as his wife’ need not mean there was no feast. True it is not mentioned, but culture pressed for it.” The historical testimonies suggest some sort of wedding celebration would have taken place—even given the extraordinary circumstances of Mary and Joseph’s courtship.

Learn more about first-century Jewish weddings in David A. Fiensy’s article “ Wedding Bells in Galilee? ” published in the Winter 2022 issue of Biblical Archaeology Review , and in his book The Archaeology of Daily Life: Ordinary Persons in Late Second Temple Israel (Cascade, 2020).

—————— Subscribers: Read the full article “ Wedding Bells in Galilee? ” by David A. Fiensy in the Winter 2022 issue of Biblical Archaeology Review .

Related reading in Bible History Daily :

Were Mary and Joseph Married or Engaged at Jesus’ Birth?

Mary’s Many Sides

All-Access subscribers, see more in the BAS Library:

The Proto-Gospel of James

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5 Reasons: Why Did Joseph and Mary Go to Bethlehem?

• October 4, 2023

In this comprehensive article, we explore the reasons behind Joseph and Mary’s journey to Bethlehem, the individuals who influenced their decision, the logistics of their travel, the census order, and the historical context of the time.

Why Did Joseph and Mary Go to Bethlehem – The story of Joseph and Mary’s journey to Bethlehem is a significant event in Christian history, as it marks the birthplace of Jesus Christ. This article delves into the factors that compelled Joseph and Mary to undertake this arduous trip, the messengers who conveyed the message to them, the logistics of their travel, the order of the census that brought them to Bethlehem, and the emperor responsible for it all. Let’s journey back in time to explore the origins and reasons behind this momentous pilgrimage.

Table of Contents

Why Did Joseph and Mary Go to Bethlehem?

Joseph and Mary went to Bethlehem because of:

• Census Decree
• FullFillment of Prophecy
• Divine Instruction
• Josephs Lineage

Mary and Joseph’s journey to Bethlehem was not merely a coincidence; it was deeply rooted in historical events, religious significance, and divine messages . Understanding the reasons behind this trip is essential to grasp its profound importance in the Christian faith.

Who Told Mary and Joseph to Go to Bethlehem?

The decision for Joseph and Mary to travel to Bethlehem was influenced by a divine message . Let’s delve into the details of this celestial communication.

Where Did the Message Come From?

The angelic message to travel to Bethlehem was conveyed to Mary through an angel, signifying the divine will behind this journey.

Divine Messages given during the Birth and Life of Jesus

Why Did the Message Come?

The purpose of this celestial message was to fulfill ancient prophecies and bring to fruition the birth of Jesus Christ in the prophesied city of Bethlehem.

When Did the Message Come?

The angelic message to Joseph and Mary came at a crucial juncture in their lives, ensuring they were in Bethlehem for the birth of the Messiah.

How Long Did It Take Mary and Joseph to Travel from Nazareth to Bethlehem?

The journey from Nazareth to Bethlehem was no easy feat, and it required careful planning and determination. Let’s explore the logistics of their travel.

Available Methods of Travel

It should be noted that the mileage could vary significantly depending on the terrain, weather, and the condition of the roads, which could be quite poor in places. The estimates given are averages and could vary significantly in practice.

Who Ordered the Census Which Brought Joseph and Mary to Bethlehem?

The census order that brought Joseph and Mary to Bethlehem was a crucial historical event tied to the Roman Empire and its leadership.

The Roman Empire was a dominant force during this era, and its administrative decisions, such as the census, had far-reaching consequences.

The Emperor Augustus played a pivotal role in ordering the census, impacting the lives of countless individuals, including Joseph and Mary.

Publius Sulpicius Quirinius

Publius Sulpicius Quirinius, the Governor of Syria, was responsible for overseeing the implementation of the census order in the region.

Why Was Bethlehem Used for the Census?

The selection of Bethlehem as the location for the census had historical significance and played a crucial role in fulfilling prophecies about the Messiah’s birthplace.

These are broad reasons for the Roman Empire’s census, including the one around the time of Jesus’ birth. This specific census, ordered by Caesar Augustus, also played a key role in biblical history, leading Mary and Joseph to Bethlehem.

What Was the Name of the Emperor Who Ordered the Census?

Agustus – Understanding the identity of the emperor who ordered the census sheds light on the historical context of Joseph and Mary’s journey.

How Often and Reason Censuses Were Ordered?

Censuses were not uncommon in the Roman Empire, and they were periodically conducted to maintain administrative records and assess taxation.

Final Thoughts

The journey of Joseph and Mary to Bethlehem holds immense spiritual and historical significance. From celestial messages guiding their path to the Roman Empire’s administrative decisions, each aspect contributed to the fulfillment of ancient prophecies. The arduous travel from Nazareth to Bethlehem showcased their unwavering faith and determination. The birth of Jesus Christ in Bethlehem remains a cornerstone of Christianity, symbolizing hope, redemption, and divine grace.

Q: What is the significance of Joseph and Mary’s journey to Bethlehem? Joseph and Mary’s journey to Bethlehem is significant as it marks the birthplace of Jesus Christ, fulfilling ancient prophecies and laying the foundation for Christianity.

Q: How did Joseph and Mary receive the message to go to Bethlehem? The message for Joseph and Mary to go to Bethlehem was conveyed through an angel, representing the divine will behind their pilgrimage.

Q: How long did it take Joseph and Mary to travel from Nazareth to Bethlehem? The journey from Nazareth to Bethlehem would have taken several days, possibly up to a week, considering the distance and available modes of transportation in ancient times.

Q: Who ordered the census that brought Joseph and Mary to Bethlehem? The census was ordered by Emperor Augustus, with Publius Sulpicius Quirinius overseeing its implementation as the Governor of Syria.

Q: Why was Bethlehem chosen for the census? Bethlehem was chosen for the census due to its historical significance as the city of David, the ancestral home of Joseph’s lineage.

Q: What impact did the census have on Joseph and Mary’s journey? The census order necessitated Joseph and Mary’s travel to Bethlehem, aligning with divine prophecies about the Messiah’s birthplace.

Final Thoughts – Why Did Joseph and Mary go to Bethlehem

The journey of Joseph and Mary to Bethlehem is a tale of faith, prophecy, and historical context that continues to resonate with millions worldwide. Through divine messages and administrative orders, this pilgrimage culminated in the birth of Jesus Christ, a pivotal event in human history. By understanding the reasons behind their journey, we gain valuable insights into the origins of Christianity and the enduring legacy of this remarkable couple.

Father / Grandfather / Minister / Missionary / Deacon / Elder / Author / Digital Missionary / Foster Parents / Welcome to our Family https://jesusleadershiptraining.com/about-us/

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The Journey of Mary and Joseph from Nazareth to Bethlehem

Learn about our

Kelli Harris researches, writes, and edits content for a variety of niches such as philosophy, culture and more.

Published January 30, 2022.

The story of the birth of Christ is significant to Christians as this is where the story of Christmas begins, but what about the events leading up to His birth? The circumstances surrounding the time is not as widely known as the nativity story. Mary and Joseph had to travel far and under dangerous conditions to get from their home in Nazareth to the childhood home of Joseph in Bethlehem. Once they arrived in Bethlehem, they faced further challenges.

Let's take a deeper look at their journey, including why they went to Bethlehem, how they got there, and the events which transpired at the time of their arrival.

Why Did Mary and Joseph Go to Bethlehem?

Mary and Joseph went to Bethlehem to participate in a census ordered by Caesar Augustus. This was ultimately so that everyone could be accounted for and pay taxes.

Everyone was to be registered in their own city, so Mary and Joseph had to return to Joseph's home city - Bethlehem in Judea. Bethlehem at the time was called David's city, and Joseph was of descent of David.

Let us remember that all things happen the way they do as it is God's will. While Mary and Joseph went to Bethlehem for the census, there was a very particular reason that the decree was given when Mary was as close to childbirth as she was. A prophecy given in Micah 5:2-3 speaks of the Messiah being born in Bethlehem.

It is a powerful passage in our Gospel, as it states clearly where the one true Messiah will be born. It refers to Jesus and confirms the reason for Caesar Augustus issuing the census so close to the birth of Christ.

How Did Mary and Joseph Travel to Bethlehem?

We all know the traditional story of how Mary rode on a donkey while Joseph walked. However, this is down to speculation. Neither the Bible passage that accounts for their journey nor any documentation mentions the infamous donkey. The donkeys included in the Nativity Scene are presumed to be those residing in the manger Mary and Joseph arrived at, not any brought along from their journey.

The speculation does not come without reason, however, as the trip was far uphill, and Mary was heavily pregnant at the time and may very well have required assistance. While the assumption is not entirely far-fetched, it is essential to note that it is merely speculation.

What Route Did Mary and Joseph Take?

 Luke 2:4 (NKJV) states that Joseph went up from Galilee into Judea. This is because the city of Bethlehem is elevated at about 2543 feet above sea level (1493 feet higher than Nazareth). Bethlehem is also located in the Judean Mountains, making for rugged terrain during their journey.

They had to navigate foothills in Jerusalem on their way, meaning they had to maneuver up and downhill throughout their journey. Mary and Joseph also took their journey during the beginning of winter, which meant they likely experienced rainfall along the way. To combat the elements, Mary and Joseph probably wore thick coats over their clothes, which added to the load they had to bear. In addition to these obstacles, they would have had to be careful of thieves along the road and dangerous animals in the surrounding woods.

While the exact time their journey would have taken is unknown, educated guesses place the number somewhere between four days and a week.

Arrival in Bethlehem

The relief of arriving at their destination as the city of Bethlehem was short-lived, as it was soon discovered that there was nowhere for the couple to stay. The town was filled with individuals who had come to be registered much as Mary and Joseph had. They made do with what was available and set up in the manger, where Mary immediately went into labor and gave birth to our Lord and Saviour Jesus Christ.

Their stay in Bethlehem was short-lived, however, due to King Herod's fear of the promised power of Jesus. An angel in the night warned Joseph to leave Bethlehem, and so he took Mary and Jesus and did precisely that. Joseph and Mary's flight to Egypt would start a series of important events in the life of Jesus Christ .

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Mary and Joseph took Jesus up to Jerusalem

REFLECTIONS TODAY

Today, the whole Church celebrates the Presentation of Jesus in the Temple. It is also a big day for Marian devotees. They celebrate Mama Mary as Purisima Concepcion. Joseph and Mary go to the Temple to present Jesus 40 days after his birth. It is also the time for Mary’s purification. 

The Jews believe that the firstborn son belongs to God and therefore he must be offered to him. But he can be redeemed, according to the Mosaic Law, by offering a pair of pigeons. The Holy Family starts their journey not from Nazareth, but from Bethlehem, 14 kilometers to Jerusalem. 

In Jerusalem, they encounter a righteous and devout man Simeon and the prophetess Anna. Through them, Mary and Joseph come to know more about the mission of their son. After the presentation and purification, they return to Nazareth in Galilee.

Gospel • Luke 2:22-40 [or 2:22-32] 

When the days were completed for their purification according to the law of Moses, Mary and Joseph took Jesus up to Jerusalem to present him to the Lord (…)Now there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, awaiting the consolation of Israel, and the Holy Spirit was upon him. It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Christ of the Lord. He came in the Spirit into the temple; and when the parents brought in the child Jesus to perform the custom of the law in regard to him, he took him into his arms and blessed God, saying: “Now, Master, you may let your servant go in peace, according to your word, for my eyes have seen your salvation, which you prepared in sight of all the peoples: a light for revelation to the Gentiles, and glory for your people Israel.” 

The child’s father and mother were amazed at what was said about him; and Simeon blessed them and said to Mary his mother, “Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted — and you yourself a sword will pierce — so that the thoughts of many hearts may be revealed.” 

There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived seven years with her husband after her marriage, and then as a widow until she was 84. She never left the temple, but worshiped night and day with fasting and prayer. 

And coming forward at that very time, she gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem. When they had fulfilled all the prescriptions of the law of the Lord, they returned to Galilee, to their own town of Nazareth. The child grew and became strong, filled with wisdom; and the favor of God was upon him.

Source:  “366 Days with the Lord 2024,” St. Paul’s, 7708 St. Paul Rd., SAV, Makati City (Phils.); Tel.: 632-895-9701; E-mail: [email protected] ; Website: http://www.stpauls.ph.

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Middle East crisis — explained

The conflict between Israel and Palestinians — and other groups in the Middle East — goes back decades. These stories provide context for current developments and the history that led up to them.

Photos: Jerusalem's sacred crossroads endures in a time of war

Ayman Oghanna

Christians hold a candlelight procession in Jerusalem outside the Church of All Nations, also known as the Church of Gethsemane, on March 28. This year, Easter, Purim and Ramadan overlapped for the first time in three decades. Ayman Oghanna for NPR hide caption

Christians hold a candlelight procession in Jerusalem outside the Church of All Nations, also known as the Church of Gethsemane, on March 28. This year, Easter, Purim and Ramadan overlapped for the first time in three decades.

JERUSALEM — Jewish revelers in a Purim parade pass protesters holding placards marking the days since hostages from Israel have been held by Hamas. Outside the church of Gethsemane, Christians clutching candles march after Mass on Maundy Thursday. At Damascus Gate, tens of thousands of Muslims step down stone slopes, carefully watched by Israeli security forces.

It is in Jerusalem where the ancient Jewish Temples stood, and billions of faithful believe Jesus was resurrected and the Prophet Muhammad ascended into paradise.

Amid the war in Gaza and tensions over access to major holy sites, this complex, ancient and diverse city that's central to Judaism, Islam and Christianity has remained largely peaceful.

"The present-day city contains so many religions, ethnic groups, ideologies, national identities ... all rubbing up against each other, but all very separate," says Rabbi Levi Weiman-Kelman, a former president of Rabbis for Human Rights, an Israeli organization. "Jerusalem holds out the promise of peace, of a shared space. I believe that God has called on all Jews, Christians and Muslims, Palestinians and Israelis ... to find a way to live together and share this holy city."

Over the centuries, Jerusalem has withstood invasions, sieges, attacks, division, reunification — and despite ongoing tensions, it endures as a city where people are able to practice and express their different and deeply held faiths, while adhering to strict rules and restrictions imposed on worship in this shared space.

Tension at Al-Aqsa Mosque is deepening with each day of the Israel-Hamas war

This spring, for the first time in three decades, Ramadan, Easter and Purim — holidays in Islam, Christianity and Judaism — all overlapped within a month-long period. With war raging in Gaza following the Oct. 7 Hamas-led attack on Israel, fresh restrictions on Palestinians' access to holy sites, and powerful challenges to longstanding rules about Jewish prayer at the Al-Aqsa compound, there were fears that tensions might flare uncontrollably and ignite violence in Jerusalem.

But the holidays passed with few incidents. Here are images showing the city during a holy month, and some of the people living, visiting and worshiping there.

Orthodox Jews pray at the Western Wall in Jerusalem's Old City on March 25. Ayman Oghanna for NPR hide caption

Orthodox Jews pray at the Western Wall in Jerusalem's Old City on March 25.

Demonstrators hold signs urging the government to reach a deal for release of hostages taken from Israel by Hamas-led militants on Oct. 7, as they and Israeli security forces watch a parade through Jerusalem for the Jewish holiday of Purim. Despite the war in Gaza, the city hosted an official Purim parade for the first time in more than 40 years, among muted crowds and protesters. Ayman Oghanna for NPR hide caption

Demonstrators hold signs urging the government to reach a deal for release of hostages taken from Israel by Hamas-led militants on Oct. 7, as they and Israeli security forces watch a parade through Jerusalem for the Jewish holiday of Purim. Despite the war in Gaza, the city hosted an official Purim parade for the first time in more than 40 years, among muted crowds and protesters.

A float in a Purim parade in Jerusalem, March 25. Ayman Oghanna for NPR hide caption

A float in a Purim parade in Jerusalem, March 25.

Rabbi Levi Weiman-Kelman stands outside his synagogue in West Jerusalem on March 6. "No one religious tradition has a monopoly on truth. Every religious tradition has, at its core, a vision of peace for all humanity," Weiman-Kelman says. "We need each other to find a way to live together. Sadly, since Oct. 7, this dream feels further away than ever." Ayman Oghanna for NPR hide caption

Rabbi Levi Weiman-Kelman stands outside his synagogue in West Jerusalem on March 6. "No one religious tradition has a monopoly on truth. Every religious tradition has, at its core, a vision of peace for all humanity," Weiman-Kelman says. "We need each other to find a way to live together. Sadly, since Oct. 7, this dream feels further away than ever."

Jerusalem as seen from the Mount of Olives. Ayman Oghanna for NPR hide caption

Jerusalem as seen from the Mount of Olives.

The Dome of the Rock on the Al-Aqsa compound before Friday prayers during Ramadan in Jerusalem, March 22. It is a sacred site in Islam where the Prophet Muhammad is believed to have ascended into paradise. Ayman Oghanna for NPR hide caption

The Dome of the Rock on the Al-Aqsa compound before Friday prayers during Ramadan in Jerusalem, March 22. It is a sacred site in Islam where the Prophet Muhammad is believed to have ascended into paradise.

Israeli security forces in the Old City of Jerusalem before Friday prayers during Ramadan, March 22. Israel has long ensured Al-Aqsa Mosque remains a Muslim place of worship, with Jews allowed to pray at the Western Wall. But Israel's far-right national security minister urged religious Jews to enter the Al-Aqsa compound in the last 10 days of Ramadan, which many feared would lead to violence. Ayman Oghanna for NPR hide caption

Israeli security forces in the Old City of Jerusalem before Friday prayers during Ramadan, March 22. Israel has long ensured Al-Aqsa Mosque remains a Muslim place of worship, with Jews allowed to pray at the Western Wall. But Israel's far-right national security minister urged religious Jews to enter the Al-Aqsa compound in the last 10 days of Ramadan, which many feared would lead to violence.

Men prepare for Friday prayers at the Al-Aqsa compound during Ramadan in Jerusalem. It is a sacred site in Islam, where the Prophet Muhammad is believed to have ascended into paradise. Despite severe restrictions on Palestinians entering from the Israeli-occupied West Bank, more than 1.5 million worshipers visited the Al-Aqsa compound during the holy month of Ramadan, Jerusalem police said. Ayman Oghanna for NPR hide caption

Men prepare for Friday prayers at the Al-Aqsa compound during Ramadan in Jerusalem. It is a sacred site in Islam, where the Prophet Muhammad is believed to have ascended into paradise. Despite severe restrictions on Palestinians entering from the Israeli-occupied West Bank, more than 1.5 million worshipers visited the Al-Aqsa compound during the holy month of Ramadan, Jerusalem police said.

"Jesus was not born in Texas, he wasn't from Europe, he is not from Africa. He is from Palestine. Christianity started from Jerusalem," says Rafi Ghattas, a scout leader and coordinator for Palestinian Christian youth, in Jerusalem on March 28. Ayman Oghanna for NPR hide caption

"Jesus was not born in Texas, he wasn't from Europe, he is not from Africa. He is from Palestine. Christianity started from Jerusalem," says Rafi Ghattas, a scout leader and coordinator for Palestinian Christian youth, in Jerusalem on March 28.

A boy prepares palms while Christians hold a procession on the Mount of Olives outside Jerusalem on Palm Sunday. Ayman Oghanna for NPR hide caption

A boy prepares palms while Christians hold a procession on the Mount of Olives outside Jerusalem on Palm Sunday.

A woman lights a candle in the Tomb of the Virgin in Jerusalem on Palm Sunday, March 24. The war in Gaza deterred many visitors and pilgrims from visiting Jerusalem during Easter. Palestinian Christians in the Israeli-occupied West Bank were among those affected by Israeli restrictions on Palestinian travel into Jerusalem. Men had to be age 55 and older, and women had to be 50 and over. Ayman Oghanna for NPR hide caption

A woman lights a candle in the Tomb of the Virgin in Jerusalem on Palm Sunday, March 24. The war in Gaza deterred many visitors and pilgrims from visiting Jerusalem during Easter. Palestinian Christians in the Israeli-occupied West Bank were among those affected by Israeli restrictions on Palestinian travel into Jerusalem. Men had to be age 55 and older, and women had to be 50 and over.

Christians hold a procession on the Mount of Olives outside Jerusalem on Palm Sunday on March 24, commemorating the day that Christians believe Jesus entered Jerusalem and was greeted by followers waving palms. Ayman Oghanna for NPR hide caption

Christians hold a procession on the Mount of Olives outside Jerusalem on Palm Sunday on March 24, commemorating the day that Christians believe Jesus entered Jerusalem and was greeted by followers waving palms.

A woman kisses the Stone of Anointing on March 24, inside the Church of the Holy Sepulchre, where Christians believe the body of Jesus was prepared for burial. Ayman Oghanna for NPR hide caption

A woman kisses the Stone of Anointing on March 24, inside the Church of the Holy Sepulchre, where Christians believe the body of Jesus was prepared for burial.

An Orthodox Jew prays at the Western Wall in Jerusalem's Old City on March 25. Above the Western Wall is the compound revered by Muslims as the Noble Sanctuary and by Jews as the Temple Mount. Ayman Oghanna for NPR hide caption

An Orthodox Jew prays at the Western Wall in Jerusalem's Old City on March 25. Above the Western Wall is the compound revered by Muslims as the Noble Sanctuary and by Jews as the Temple Mount.

Luke 2:41-52 New International Version

The boy jesus at the temple.

41  Every year Jesus’ parents went to Jerusalem for the Festival of the Passover. ( A ) 42  When he was twelve years old, they went up to the festival, according to the custom. 43  After the festival was over, while his parents were returning home, the boy Jesus stayed behind in Jerusalem, but they were unaware of it. 44  Thinking he was in their company, they traveled on for a day. Then they began looking for him among their relatives and friends. 45  When they did not find him, they went back to Jerusalem to look for him. 46  After three days they found him in the temple courts, sitting among the teachers, listening to them and asking them questions. 47  Everyone who heard him was amazed ( B ) at his understanding and his answers. 48  When his parents saw him, they were astonished. His mother ( C ) said to him, “Son, why have you treated us like this? Your father ( D ) and I have been anxiously searching for you.”

49  “Why were you searching for me?” he asked. “Didn’t you know I had to be in my Father’s house?” [ a ] ( E ) 50  But they did not understand what he was saying to them. ( F )

51  Then he went down to Nazareth with them ( G ) and was obedient to them. But his mother treasured all these things in her heart. ( H ) 52  And Jesus grew in wisdom and stature, and in favor with God and man. ( I )

• Luke 2:49 Or be about my Father’s business

Cross references

• Luke 2:41 : Ex 23:15; Dt 16:1-8; Lk 22:8
• Luke 2:47 : S Mt 7:28
• Luke 2:48 : S Mt 12:46
• Luke 2:48 : Lk 3:23; 4:22
• Luke 2:49 : Jn 2:16
• Luke 2:50 : S Mk 9:32
• Luke 2:51 : ver 39; S Mt 2:23
• Luke 2:51 : ver 19
• Luke 2:52 : ver 40; 1Sa 2:26; Pr 3:4; Lk 1:80

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NIV Reverse Interlinear Bible: English to Hebrew and English to Greek. Copyright © 2019 by Zondervan.

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