Is it possible that Josephus was unaware that Herod’s successors antedated the commencement of their reigns?  There are two possible answers.  One is that it was not politically expedient for him to publicly expose their practice, which resulted in his “cooking the books.”  The second is that he was unaware of what happened.  Josephus devotes 30 chapters to Herod the Great.  In contrast his successors are scarcely mentioned.  Thus it appears well within the realm of probability that Josephus was unaware that Herod’s successors antedated the date on which they claimed to have commenced their reign.  (It should also be remembers these events did not occur during the adult life of Josephus.  Josephus’s situation is somewhat analogous to a veteran of Desert Storm writing about World War One.)The earliest coins found for any of Herod’s successors is “year 5.”  This is exactly what would be expected if they had claimed to have begun their rule in 4 B.C. but had not actually coined money until 1 A.D.—the year they truthfully began to reign. As mentioned above, Josephus says that Varus was governor of Syria at the time of Herod’s death.  It is not known who was governor of Syria around 1 A.D.  However, an inscription found near the villa of Varus speaks of a man who was twice governor of Syria.  It therefore seems safe to conclude that Varus was twice governor of Syria.  The first time around 6-5 B.C. and the second around 1 A.D. As stated above, the 8 B.C. taxation only applied to Roman citizens.  Supporters of the 4 B.C. death date for Herod’s death think it was the census requiring Mary and Joseph to undertake their journey to Bethlehem.  There is a better option. On February 5, 2 B.C. the Roman Senate awarded Augustas Caesar the title of “Pater Patriae” (Father of the Country).  It is thought by many that the census mentioned by Luke also required an oath of allegiance to Augustus Caesar.  Josephus states that a year or so before Herod died that over 6,000 Pharisees refused to pledge their good will to Caesar.  If an oath was administered as part of the census it is easy to understand how Josephus knew the number of non-compliant Pharisees; without a census it would be more formidable task. Orosius, a fifth century historian, also links an oath of allegiance to the census.  He identifies the census as occurring in 2 B.C.  Conducting a census took a long period of time, as it required both informing provincial leaders of what was expected as well as enrolling all the subjects of the empire.  Consequently this 2 B.C. census seems a perfect fit for the census mentioned by Luke if Christ were born in the spring of 1 B.C.  Refusing to take the oath of allegiance accompanying the 2 B.C. census might also explain the death of the Jewish patriots at a lunar eclipse preceding Herod’s death.  It should also be noted that Luke’s phrase “in those days a decree went forth” refers back to the birth of John the Baptist, in 2 B.C., making this an even better fit for the census that brought Mary and Joseph to Bethlehem so Joseph could be counted as being of the house and linage of David. One possibility for the Star of Bethlehem deserves serious consideration.  On June 17, 2 B.C. there was a conjunction of Jupiter and Venus rear the king-star, Regulus, in Leo.  The two planets seemed to merge.  In the 2000 years before and after this 2 B.C. conjunction there has never been another such perfect conjunction of Jupiter and Venus near Regulus.  The sign of the tribe of Judah, of course, is the lion.  Regulus, within Leo, is associated both with kings and with the kingdom of Judah.  Jupiter was the father god and was often associated with the birth of kings.  Venus was the mother god as well as the goddess of love and fertility.  Thus it is likely that the Magi seeing Jupiter and Venus join together in “marriage union” near Regulus would predict, not the birth of a king of Judah, but rather the conception of the king of Judah. This explanation for the Star of Bethlehem fits well for a 1 B.C. birth of Christ.  It also supports two ancient Christian traditions mentioned by a fourth century churchman named Epipanius.  The first is that Christ was conceived on June 20th, which is very close to the June 17th conjunction.  The second is that Mary’s pregnancy lasted 10 months. There was a Passover feast on April 9, 1 B.C.  The Law of Moses was interpreted as requiring parents to present a newborn child at the temple within 40 days of birth.  It is likely that Joseph and Mary would combine their enrollment in the Roman census together with a Passover visit to Jerusalem.  A trip to Jerusalem for Passover is the likely reason there was “no room at the inn” for them.  Jerusalem was always packed during Passover.  The uncertainties of travel being what they were in those days it is likely Mary and Joseph would try to arrive in Jerusalem a few days prior to Passover.  Thus a birth date for Jesus early in April of 1 B.C. seems probable, as that would put Mary and Joseph in Bethlehem shortly before Passover.  (Bethlehem is a suburb of Jerusalem located about 5 miles distant from the center of the larger city.  Then as now, those residing in the surrounding suburbs were consider to be “in Jerusalem” for Passover.) Shepherds are recorded as tending their flocks by night.  This is a common practice during the lambing season.  A Passover birth would coincide with the spring lambing season.  The Biblical mention of shepherds tending their flocks by night is consistent with a Passover birth in 1 B.C. If the “new star” was indeed a sign of Christ’s conception, rather than his birth, it might also help explain other events.  It would explain how the Magi had sufficient time to arrive when the Christ child was still an infant in or near Bethlehem.  Especially when one considers that it is likely Mary and Joseph would remain near Jerusalem in order to be able to present Jesus at the temple 40 days following his birth as was required by the Law of Moses.  Herod is reported to have killed the male infants of Bethlehem under age two after receiving the Magi.  It is likely that he wanted to take no chance that the Magi made an error.  Herod might have feared that an earlier conjunction—perhaps that of September 14, 3 B.C.—was the sign of either Christ’s conception or birth. There were other events in the skies during the pervious years that might also had made him select age two in order to be sure his perceived rival did not escape.  They are worth discussing as they also help us to understand why the Magi would view the June 17, 2 B.C. conjunction as the sign of Christ’s conception.Jupiter is brighter in the night sky than any star or planet except Venus.  As viewed from the Earth, planets generally move eastward through a series of constellations known as the Zodiac.  However, planets do not always move eastward, sometimes they move westward for a few months before again moving eastward.  This westward movement is known as retrograde motion.  (Retrograde motion occurs in the planets that are further from the Sun than is the Earth because these planets take longer to complete their orbit.  For example, Jupiter appears to move eastward until the Earth overtakes it in its orbit, then for a time Jupiter appears to move westward.  The effect is similar to what a person experiences when traveling in a car that overtakes another car.  At the moment the faster car overtakes the slower car, the slower car appears to move backward.) Astronomers tell us that on September 14, 3 B.C., Jupiter appeared to pass very close to the star Regulus, “the King’s star.”  This conjunction of Jupiter and Regulus appeared in the eastern sky.  In the following months at first Jupiter continued its eastward movement, it then—as viewed form the Earth—it stopped and moved westward for a period of time.  On February 17, 2 B.C. Jupiter passed even closer to Regulus than it had on September 14, 3 B.C.  On May 8, 2 B.C. Jupiter passed Regulus a third time.  Thus, over a period of nearly eight months the Magi saw Jupiter appear to draw a circle, or crown, above “the King’s star,” beginning in the east.  Astrologers would probably have predicated the coming birth of a king in Judea after observing this movement. Then on the evening of June 17, 2 B.C. as the sky became dark over Babylonia, Jupiter and Venus drew closer and closer together until at 8:51 p.m. that night over Babylon they appeared to merge into a single, brilliant star—a marriage union—in the western sky.  It would to be seen as pointing towards Bethlehem.  Thus it is likely the Magi concluded that a new king of Jews, the promised Messiah, had been conceived and shortly thereafter began their journey to worship him.  It is possible a ten-month pregnancy was needed for the Magi to arrive in Jerusalem when Jesus was born.  Or that with a shorter pregnancy Mary would have delivered in Nazareth.  (Information regarding the above conjunctions is taken from Cosmic Discoveries, by David and Wendee Levy, published by Prometheus Books.  The author of this paper is responsible for the conclusions.) The only date given in the Gospels that can be cross referenced with external dating systems is given by Luke (3:1) when he states that John the Baptist began his ministry “in the fifteenth year of the reign of Tiberius Caesar.”  Luke (3:23) also indicates that shortly after John the Baptist began his ministry that Jesus went to him to be baptized.  Additionally we are told that Jesus was about 30 years of age when he was baptized.  As has been mentioned before, attainment of age 30 was required under the Law of Moses for commencement of the work performed by both John and Jesus.  It would be incongruous with the rest of his life for Christ to delay beginning his ministry past age 30.  That John and Jesus would both delay the commencement of their ministry, and delay it the same number of years, seems highly unlikely. Following Christ’s baptism the Gospels record that Jesus spent forty days in the wilderness where he finished preparing for his mortal ministry.  The probability is Jesus was baptized shortly before his thirtieth birthday and emerged from the wilderness shortly after turning thirty, at which time he began his ministry. It is most likely that the 15th year of Tiberius was calculated from the death of Augustus in 14 A.D.  If so, John the Baptist began his ministry between August/September 28 A.D. and August/September 29. A.D.  Some have suggested that Tiberius calculated his reign from his co-regency with Augustus.  The early Christian writer Tertullian used both methods.  With the expectation of Tertullian (who used both methods), there are no documents, coins, or other evidence that Tiberius calculated his reign from his co-regency.  Thus it is most likely Christ was baptized in 28 or 29 A.D. when he was nearing his 30th birthday.  This is consistent with his birth having occurred in 1 B.C. and his crucifixion in 33 A.D. The Gospel of John specifically names three Passovers, including the one that occurred when Christ was crucified.  (See John 2:13, John 6:4, and John 11:55.)  John also implies an extra year between the first two Passovers because he discusses a spring harvest plus another Jewish feast is mentioned.  (See John 4:35,45)  Consequently it is generally accepted that Christ’s mortal ministry lasted not less than three and one-half years and included at least four Passovers.  If Christ were baptized about age thirty and his mortal ministry lasted between three and four years then he should have been 33 or 34 at the time of his death.  This is totally consistent with a birth shortly before Passover in 1 B.C. and crucifixion during the 33 A.D. Passover.  When Christ was crucified, Pilate was the Roman procurator and Caiaphas was the Jewish high priest.  Historical records indicate this means the crucifixion had to have occurred between 26 and 36 A.D.  If Christ began his ministry in 28-29 A.D. when he was about 30 and in the 15th (or 16th) year of the reign of Tiberius then after four Passovers had passed it would indicate he was crucified in 32-33 A.D.  If his ministry were to have begun in 26 A.D. (as would be the case if his ministry were reckoned from the co-regency of Tiberias) then Christ was crucified about 29 A.D.  Thus the internal dating of Gospels is consistent with secular records regarding the date of the crucifixion.