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Yahusha’s (Jesus’) Chronology

The Incarnation to Young Adult Years

The Incarnation

Africanus calculated the period between Adam’s Creation and Yahusha’s (Jesus’) Incarnation at 5500 years, putting it on the first day of Hebrew Year 5501 (March 25, 1 AD). According to Africanus both the Creation and the Incarnation’ occurred on March 25th, exactly 5500 years to the day apart.

Maryam (Mary) Mother of Yahusha (Jesus) – Summary Timeline

Yahusha’s (Jesus’) mother, Maryam (Mary), was raised in the Temple for 11 years, from age 3 to age 14. Upon leaving Temple, she returned home to Galilee and was betrothed to Yosef (Joseph). During the betrothal period, Yosef left Galilee to resume his work as a carpenter. Upon his return to Galilee for the wedding, he finds Maryam pregnant and wanted to forgo the marriage. An angel comes to him and tells him that Maryam’s pregnancy was the work of the Holy Spirit, that she was still a virgin, and to proceed with the marriage. Maryam was 14 years old at the time of the Incarnation.

The Birth Date

In ancient times, they based the pregnancy duration on a week’s count, with the perfect human pregnancy duration being 40 weeks, 280 days long. This differs from saying a pregnancy period equals 9 new moon cycles (lunar months), which comes out 266 days. Counting 280 days after March 25th puts Yahusha’s (Jesus’) birth date on December 29th, 1 AD.
This table counts the 280 days of a pregnancy with a first day start on March 25th.

Yahusha’s (Jesus’) Birth Date Table

While traveling from Galilee to her new home with Yosef, Maryam had birth pains which forced them to stop in a cave about 3 miles from the city of Bethlehem. A bright cloud of light overshadowed the cave, then the glorious light gradually decreased until the infant was born. The midwife declares she has witnessed a miracle. That a virgin had given birth. Angels, shepherds and wise men all celebrated the birth, and all who touched the infant were miraculously healed.

The Early Years

Shortly after Yosef and Maryam presented the infant at the Temple on the 40th day after his birth, an angel came to Yosef and told him that Herod still sought to kill the infant “King of the Hebrews” and to leave Jerusalem in haste and go to Egypt.
While traveling to Egypt, Yosef and his family had to pass through a band of thieves. One thief wanted to kill them and the other thief paid him to spare their lives. The infant prophesies both thieves would be with him again in 30 years when he is crucified.
The child performs many miracles and heals many people during his 3 years in Egypt. After Herod’s death, an angel comes to Yosef and tells him to leave Egypt. But not to go to Jerusalem because King Herod’s son was the ruler there. Instead, he should take his family to the city of Nazareth and abide there.
As a young child in Nazareth, Yahusha (Jesus) worked many miracles. When Yehudah (Judas Iscariot) was possessed by Satan, his mother brought him to Yahusha (Jesus) to be cured. When Satan acted on Yehuda, he struck Yahusha (Jesus) on his side, in the same spot where the Roman soldier would pierce him at the crucifixion. He commanded the viper that bit his playmate, “Simon the Canaanite,” to suck out the poison. Simon later became one of the 12 Apostles. He healed his brother (Ya’aqov) James after a viper bit him, and was near to death.

The Adolescence and Adult Years

Yahusha (Jesus) went to the Temple for his first Pesach (Passover) Festival at 12 years old. His mother and father returned home with different groups and inadvertently left him behind. They returned to the Temple 3 days later and find him conversing with doctors, elders and other learned men about astronomy, physics and metaphysics. He revealed to them the hidden mysteries in the Books of the Prophets and other things that the mind of no man had ever reached. Upon finding him, his mother, Maryam, explained they had gone through great pains in seeking him. To which he replied, “Why did you seek me? Did you not know that I ought to be about my father’s business.”?
Yosef dies in a construction work accident when Yahusha (Jesus) was around 14 or 15 years of age. He begins to conceal his miracles during this period and spends most of his time working to support the family and studying the Scriptures. He began speaking at the Temple at age 15 and formulated the Prayer to Yahuah (The Lord’s Prayer) around that age. He traveled considerably as a young adult, both teaching the Scriptures and working.

Yahusha’s (Jesus’) Early Childhood – Young Adult Years Timeline

His cousin Yohanan (John the Baptist) baptized him in the Yarden (Jordan) River in the 15th year of the reign of Tiberius Caesar, around 29 AD. He spends the next 40 days after his baptism alone in the wilderness. Upon his return from the wilderness, he selects and trains his Disciples. The Disciples had to train for 1-year before they could teach the Scriptures publicly.

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Yahusha’s (Jesus’) Chronology

The Crucifixion to the Ascension

The Crucifixion

According to Africanus, Yahusha’s (Jesus’) crucifixion took place in the Ancient Hebrew Year 5531, Julian year 32 AD, when he was 30 years of age.
There are some apocryphal writings that also indicate that he was 30 at the time of his death, but Luke 3:23 says that he was getting close to age 30 when baptized. Since we know he lived a couple of years after the baptism, some scholars say that he must have been at least 32 when crucified. However; it is plausible that when Luke says “he was near 30” when baptized, he’s simply saying near 30 instead of an exact age, like 28.

I Infancy Gospel

Chapter VIII – Verse 5-7

5 When Mary saw the kindness which this robber did shew them, she said to him, Yahuah (God) will receive thee to his right hand, and grant thee pardon of thy sins.
6 Then Yahusha (Jesus) answered, and said to his mother, when thirty years are expired, O mother, the Hebrews will crucify me at Jerusalem;
7 And these two thieves shall be with me at the same time upon the cross,

The Preeminent Pesach

The “Pesach” (Passover) involves the skipping, or passing over, an imperfect goat or sheep to select one without blemish. It also relates to the time-period associated with the Pesach. The Scriptures provide all the “pesach” (sheep or goat) selection parameters. It reveals what type of animal to select, when it has to be selected, and how to select it. They thoroughly explain the Pesach meal preparation process, including the time-frame for cooking it and even the time-frame for eating it.
The Pesach Festival takes place in the Spring on the evening of the 14th day of Chodesh Rishon (First New Moon). Yehudah’s (Judas’) selection of the Messiah with the kiss of betrayal, like the selection of the pesach (lamb) for the Pesach (Passover) meal, was done on the 10th day of the First New Moon. Likewise, Yahusha‘s (Jesus’) death would occur at the same time (the 9th hour) they would kill the pesach (sheep) on the eve of Pesach Festival. Preparation of the Savior’s body for entombment corresponds with the timeframe for preparation of the Pesach meal.
Thus, Pesach Festival is both a celebration of the Congregation of Yisrael’s (Israel’s) emancipation from slavery and a commemoration of killing the preeminent “Pesach”.

Exodus 12:2-6 (Selection Parameters of the Pesach)

2 This month shall be unto you the beginning of months: it shall be the first month of the year to you.
3 Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for a house:
4 And if the household be too little for the lamb, let him and his neighbor next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb.
5 Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats:
6 And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.

Day of the Crucifixion

According to Africanus, the crucifixion occurred in 32 AD on the eve of the Pesach (Passover) Festival. The crucifixion started mid-way the 3rd hour (9:30 AM) on April 13th. They stripped Yahusha (Jesus) of his clothing, and covered him with a linen cloth, then they put a crown of thorns on his head and a reed in his hand and nailed him to a crossbeam.
At the 6th hour (noon) darkness fell upon the face of the entire earth until the 9th hour (3:00 PM). While the sun was hidden, the veil of the Temple was rent from top to bottom, rocks were broken and tombs were opened and the bodies of Saints who slept arose.

Luke 23:44-45

44 And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.
45 And the sun was darkened, and the veil of the temple was rent in the midst.

The Resurrection

The day after the Pesach (Passover) Sabbath, Yahusha’s (Jesus’) earthly body was resurrected from the dead. This fulfills the Prophecy that he would be raised from the dead after 3 days in the earth. The resurrection was significant and necessary in order for him to show the world that he was indeed the “Word” made flesh. The resurrection shows that death has no power over mankind, and that the souls of mankind will not be abandoned to Sheol.
On the morning after the Pesach Sabbath, 5 women come to Yahusha’s (Jesus’) tomb hoping to anoint his body. Upon arrival at an empty tomb an angel tells them he has already risen from the dead, and to tell his Disciples to meet him in Galilee.

Luke 23:44-45

Matthew 28:7
And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.
Luke 24:6-7
6 He is not here, but is risen: remember how he spake unto you when he was yet in Galilee,
7 Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.

Africanus Quotation Explaining the Resurrection

“Now it happens that from the 20th year of the reign of Artaxerxes (as it is given in Ezra among the Hebrews), which, according to the Greeks, was the 4th year of the 83rd Olympiad, to the 16th year of Tiberius Caesar, which was the second year of the 202d Olympiad, there are in all the 475 years already noted, which in the Hebrew system make 490 years, as has been previously stated, that is, 70 weeks, by which period the time of Yahusha’s (Jesus’) resurrection was measured in the announcement made to Daniel by Gabriel.”

The Ascension

Yahusha (Jesus) remained on earth for 40 days after his resurrection, teaching in Galilee and Mount Olivet. He tells his 11 Apostles to go into the world to spread the word and spread the message that who so ever shall believe and be baptized in the name of the Father, the Son and the Holy Spirit shall be saved.

Matthew 28:7

Matthew 28:7
And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.
Acts 1:2-3
2 Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:
3 To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of Elohim (God).

Africanus Quotation Explaining the Ascension

“But I am amazed that the Hebrews deny that the Messiah has yet come, and that the followers of Marcion refuse to admit that His coming was predicted in the prophecies when the Scriptures display the matter so openly to our view. And after something else: The period, then, to the ascension of the Messiah from Adam and the creation is 5531 years.”

Before Yahusha’s (Jesus’) ascension into the clouds, he tells his sad apostles and disciples:

John 16:7
Nevertheless, I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

Crucifixion and Resurrection of Yahusha (Jesus) Timeline

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The Masoretic Texts

The modern Hebrew text of the Old Testament is called the Masoretic Text because it is based upon the Masora—the Hebrew textual tradition of scholars known as the Masoretes (or Masorites).
The Masoretes were the first to separate what we now refer to as apocryphal books from the canonical books. They were likewise the first to divide the Torah into the twenty-two books, 22 being the number of letters in the Hebrew alphabet, which has subsequently morphed into what is now the 27 books of the Old Testament. After the division into books, the books were further subdivided into chapters and verses. Like the Septuagint, the Masoretic Texts were translated directly from the Ancient Hebrew Scriptures.
The Masoretic Text has become a modern Hebrew translation of the Scriptures and is the basis of the present-day Old Testament materials. Likewise, earlier English Bible translations like the Wycliffe Bible in 1382 AD and the King James Authorized Version in 1611 used the Masoretic Texts for the 27 Books in today’s Bibles, but these Bibles also included the Septuagint books that are now referred to as apocryphal. When the popular King James Version removed the apocryphal books in 1885 AD, the Masoretic Text became universally accepted as the authentic Hebrew Bible. This text is the only text quoted in rabbinic writings and the only text used by organized Judaism since the 10th century AD. The oldest complete version of the Masoretic Text is the Leningrad Codex produced in 1009 AD. In comparison to the Septuagint the Masoretic Text are a very late manuscript.

Septuagint vs. Masoretic Texts Begotten Ages Table

Who Were the Masoretes?

The Masoretes were groups of Hebrew scribes from the latter part of the 5th through 10th centuries AD. They primarily lived in early medieval Palestine in the cities of Tiberias and Yerushalayim(Jerusalem) and in Babylonia (Iraq). Each group devised a system of diction and grammatical keys in the construct of diacritical signs on the external form of the Scriptural content in order to standardize the pronunciation, chapter and verse sections, and cantillation of the Hebrew Bible for the global Hebrew society.
The Masoretes developed the vowel notation system for Hebrew that is still universally practiced, as well as the trope symbols adopted for the diacritics used in texts that are to be chanted in liturgy.
The ben Asher family of Masoretes were primarily responsible for the preservation and production of the Masoretic Text, although there was an alternative Masoretic text of the ben Naphtali family. There are around 875 differences between the two texts. The halachic authority Maimonides preferred the ben Asher version, and the Egyptian Hebrew scholar, Saadya Gaon al-Fayyumi, endorsed the ben Naphtali system. It is believed that most of the Masoretes were Karaites.

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The Masoretic Recension

The impetus to contrive a new Hebrew Scriptural Text stems from the growing dissatisfaction with the Septuagint amongst the Pharisees, the Sadducees and the Sanhedrin Council, who denied that the Messiah had come. Not only did the Septuagint have the 5500-year Genesis timeline, and the apocryphal books which support that timeline, it had also added the works of the Apostles.
By 135 AD, the Septuagint had fallen out of favor and the Rabbi’s needed to come up with an alternative. They initiated the concept of a new Hebrew Text around 70 AD and it developed over many years and gained wide acceptance by the 6th century as the Masoretic Text was published. In his book “Seder Olam Rabbah” Rabbi Yose ben Halafta, declares that the year in which many proclaimed that Yahusha (Jesus) the Messiah had come, in 1 AD, was only 3760 years after the creation of Adam; therefore, he couldn’t possibly have been the King of the Hebrews from prophecy.

The writers of the Masoretic Texts made the following denials of accepted beliefs held by the followers of Yahusha (Jesus):

They denied that many of the existing Scriptural books in the Ancient Hebrew Texts and the Septuagint were legitimate.
They denied the Creation Timeline in the Ancient Hebrew Texts and the Septuagint.
They denied the legitimacy of the writings of the Apostles.
The denied that Yahusha (Jesus) was the Messiah and that the “Prophecy” had been fulfilled.

Septuagint vs. Masoretic Texts Begotten Ages Table

Matthew 23:13
“But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.”
Matthew 23:27
“Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.”

Africanus asserted that “the Hebrew scribes and rabbis purposely hid from the knowledge of the people as many of the passages which contained any scandal against the elders, rulers, and judges, as they could, some of which have been preserved in the canonical writings.” He backs up his theory by recounting the Hebrews violence against their own Prophets, and atrocities against Yahusha (Jesus) and the Apostles, as recorded in the New Testament.

Matthew 12:14
“Then the Pharisees went out, and held a council against him, how they might destroy him.”
Matthew 23:34
” Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:”

The rabbinic world chronology in the Seder Olam Rabbah (ca. 1 AD.40–160), based on the Masoretic Text, dates Creation to 3761 BC. The Seder Olam was developed and written by the very same rabbis who deflated the Masoretic Texts numbers in the Book of Genesis Chapters 5 and 11 to discredit the idea that the Messiah had already arrived. Simply stated, the rabbinic date of Creation derived from the authoritative Seder Olam places Yahusha’s (Jesus’) life too soon for him to have been the Messiah. This reduction was done in conjunction with their reinterpretation of Daniel 9, which they associated with the Temple’s destruction instead of the coming of the Messiah. Reinterpreting Daniel 9, adopting the Seder Olam as authoritative, and reducing the primeval chronology in their Hebrew texts worked together as rationales for rejecting him as the Messiah.
The deliberate chronological deflation of over 1500 years in the proto–Masoretic Hebrew text arose around 70 AD. In his book, the Chronicle, (AD 260/265–340) Eusebius became the first historian to explain that the rabbis deliberately deflated the proto–Masoretic Text chronology. Many other ancient writers including, Jacob of Edessa (AD 640–708), Armenian annalist Bar Hebraeus (1 AD.226–1286), Byzantine chronologist George Syncellus (d. AD 813) and Julian of Toledo (AD 642–690) also made this claim.

From Septuagint to the Masoretic Text Table

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The Jesus of History

Why Care about the Historical Jesus

The Jesus of History is a religious study that has grown out of lectures upon the historical Jesus given in a good many cities in India during the winter 1915-16. The lectures were written in shorthand in Calcutta and revised in Madras; and most were re-written in the six following months by T. S. Glover.
Jesus, also referred to as Jesus of Nazareth and Jesus Christ, was a first-century Jewish preacher and religious leader who became the central figure in Christianity. Most Christians believe him to be the incarnation of God the Son and the awaited Messiah (Christ) prophesied in the Old Testament. Most modern scholars of antiquity agree that Jesus existed historically, although the quest for the historical Jesus has produced little agreement on the historical reliability of the Gospels and on how closely the Jesus portrayed in the Bible reflects the historical Jesus. Jesus was a Galilean Jew who was baptized by John the Baptist and began his own ministry, preaching God’s message. Jesus debated with fellow Jews on how to best follow God, engaged in healings, taught in parables and gathered followers. The Jewish authorities arrested and tried him, and turned him over to the Roman government, and he was crucified on the order of Pontius Pilate, the Roman prefect.
After his death, his followers believed he rose from the dead, and the community they formed eventually became the Christian Church.
This book begins with a study of the individual Jesus as a simple carpenter and his passion for nature and extracted what his life was like from historical accounts and Biblical scripture. In the beginning we get to know him as a mere man through the eyes of a citizen of the first century. The author builds a case for the amazing life of the man called Jesus and his incredible impact on humanity and builds up into the psychology of a man still bowed down to today.

The question about the historical Jesus boils down to this: who was the ancient human being named Jesus of Nazareth? It’s not a question about what Christians or other religious folk understand about Jesus. The question does not consider any title for Jesus, like Prophet or Priest or King or Savior. It’s a question about a human being of history. It is the same question we can ask about Socrates or Confucius or Aristotle. To many people, this question is an academic one. Yet, the study of the historical Jesus, unlike the historical Aristotle, is never just a question of history.
Jesus is also a legend who holds the central position in Christianity and an important position in Islam. In Christianity he is the God Incarnate, and in Islam he is the messenger of revelation from God. The study of the historical Jesus is not just an academic one. It is a question that challenges the very heart of religion and its meaning for well over four billion people worldwide.
To tell anyone what Christianity is, we must begin with Jesus — with the Jesus who lived in our midst, with “the historical Jesus.” The Jesus who was, who is and who will be. He is the same yesterday, today and tomorrow. Let us hope that those who themselves have tried to draw the likeness attempted in this book will best understand, and perhaps more easily forgive, failures and mistakes of others and themselves.

Terrot Reaveley Glover

Classical Scholar and Historian

Terrot Reaveley Glover (T.S. Glover), classical scholar and historian, was born in Cotham, Bristol, United Kingdom on July 23, 1869.
He attended Bristol Grammar School before entering St John’s College, Cambridge, in 1888, where he became a Fellow in 1892.
They appointed him Professor of Latin at Queen’s University, Kingston, Ontario, in 1896. Glover returned to Cambridge in 1901 as a teaching fellow at St John’s, and was a university lecturer in ancient history, 1911-1939, and orator, 1920-1939.
He died in Cambridge on 26 May 1943. Glover worked as a lecturer for 20 years, and wrote several well-known books, including The Jesus of History, Poets and Puritans and The Conflict of Religions in the Early Roman Empire.

Quotes by T. R. Glover

“The kind Apollo (ho phílos),” he says, “seems to heal the questions of life, and to resolve them, by the rules he gives to those who ask; but the questions of thought he himself suggests to the philosophic temperament, waking in the soul an appetite that will lead it to truth.” ― T.R. Glover, The Conflict of Religions in the Early Roman Empire

“The eunuch priests of Cybele and the monks of Serapis introduced a new abstinence to Western thought. It is significant that Christian monasticism and the coenobite life began in Egypt, where, as we learn from papyri found in recent years, great monasteries of Serapis existed long before our era. Side by side with celibacy came vegetarianism. No” ― T.R. Glover, The Conflict of Religions in the Early Roman Empire

Works by T. R. Glover

Studies in Virgil (1904)
The Conflict of Religions in the Early Roman Empire (1909)
Poets and Puritans (1916)
From Pericles to Philip (1917)
Jesus in the Experience of Men (1921)
The Pilgrim: Essays on Religion (1921)
Progress in Religion to the Christian Era (1922)
The Jesus of History (1922)
The Nature and Purpose of a Christian Society (1922)
Herodotus (1924)
Apology: De Spectaculis (With Felix M. Minucius) (1931)
Democracy and Religion (1932)
The Ancient World: A Beginning (1935)

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