English, Adam C. Christmas: Theological Anticipations. Wipf and Stock Publishers. October 14, 2016: 70–71. ISBN 978-1-4982-3933-2(English). 引文格式1维护:未识别语文类型 (link)
Roll, p.89: "Duchesne adds[...] a conjecture which he does not support by direct reference to any patristic author or text: that Christ must have been thought to have lived a whole number of years, since symbolic number systems do not permit the imperfection of fractions[...] But Duchesne was forced to admit that: "this explanation would be the more readily received if we could find it fully stated in some author. Unfortunately we know of no text containing it"."
English, Adam C. Christmas: Theological Anticipations. Wipf and Stock Publishers. October 14, 2016: 70–71. ISBN 978-1-4982-3933-2(English). First, we should examine the biblical evidence regarding the timing of the conception.[...] The angel Gabriel appeared to Zechariah, husband of Elizabeth and father of John the Baptizer, on the day he was chosen by lot to enter the sanctuary of the Lord and offer incense (Luke 1:9) Zechariah belonged to the tribe of Levi, the one tribe especially selected by the Lord to serve as priests. Not restricted to any one tribal territory, the Levite priests dispersed throughout the land of Israel. Nevertheless, many chose to live near Jerusalem in order to fulfill duties in the Temple, just like Zechariah who resided at nearby Ein Karem. Lots were cast regularly to decide any number of priestly duties: preparing the altar, making the sacrifice, cleaning the ashes, burning the morning or evening incense. Yet, given the drama of the event, it would seem that he entered the Temple sanctuary on the highest and holiest day of the year, the Day of Atonement, Yom Kippur. There, beside the altar of the Lord, a radiant angel gave news of the child to be born to Elizabeth. The date reckoned for this occurrence is September 24, based on computations from the Jewish calendar in accordance with Leviticus 23 regarding the Day of Atonement. According to Luke 1:26, Gabriel's annunciation to Mary took place in the "sixth month" of Elizabeth's pregnancy. That is, Mary conceives six months after Elizabeth. Luke repeats the uniqueness of the timing in verse 36. Counting six months from September 24 we arrive at March 25, the most likely date for the annunciation and conception of Mary. Nine months hence takes us to December 25, which turns out to be a surprisingly reasonable date for the birthday.[...] In Palestine, the months of November mark the rainy season, the only time of the year sheep might find fresh green grass to graze. During the other ten months of the year, animals must content themselves on dry straw. So, the suggestion that shepherds might have stayed out in the fields with their flocks in late December, at the peak of the rainy season, is not only reasonable, it is most certain. 引文格式1维护:未识别语文类型 (link)
Bonneau, Normand. The Sunday Lectionary: Ritual Word, Paschal Shape. Liturgical Press. 1998: 114. ISBN 978-0-8146-2457-9(English). The Roman Church celebrates the annunciation of March 25 (the Roman calendar equivalent to the Jewish fourteenth Nisan); hence Jesus' birthday occurred nine months later on December 25. This computation matches well with other indications in Luke's gospel. Christians conjectured that the priest Zechariah was serving in the temple on the Day of Atonement, roughly at the autumnal equinox, when the angel announced to him the miraculous conception of John the Baptist. At her annunciation, Mary received news that Elizabeth was in her sixth month. Sixth months after the autumnal equinox means that Mary conceived Jesus at the vernal equinox (March 25). If John the Baptist was conceived at the autumnal equinox, he was born at the summer solstice nine months later. Thus even to this day the liturgical calendar commemorates John's birth on June 24. Finally, John 3:30, where John the Baptist says of Jesus: "He must increase, but I must decrease," corroborates this tallying of dates. For indeed, after the birth of Jesus at the winter solstice the days increase, while after the birth of John at the summer solstice the days decrease. 引文格式1维护:未识别语文类型 (link)
Bartlett, Robert; Robert Bartlett (historian). Why Can the Dead Do Such Great Things?: Saints and Worshippers from the Martyrs to the Reformation. Princeton University Press. 2015: 154. 引文使用过时参数coauthor (帮助)
Newton, Isaac, Observations on the Prophecies of Daniel, and the Apocalypse of St. John互联网档案馆的存檔,存档日期September 18, 2012,. (1733). Ch. XI. A sun connection is possible because Christians considered Jesus to be the "Sun of righteousness" prophesied in Malachi 4:2: "But for you who fear my name, the sun of righteousness shall rise with healing in its wings. You shall go out leaping like calves from the stall."
Nothaft, C. Philipp E. Early Christian Chronology and the Origins of the Christmas Date. Questions Liturgiques/Studies in Liturgy (Peeters). 2013, 94 (3): 248. doi:10.2143/QL.94.3.3007366. Although HRT is nowadays used as the default explanation for the choice of 25 December as Christ's birthday, few advocates of this theory seem to be aware of how paltry the available evidence actually is.
Keresztes, Paul. Imperial Rome and the Christians: From Herod the Great to About 200 AD (Lanham, Maryland: University Press of America, 1989), pp.1–43.
Vardaman, Jerry; Yamauchi, Edwin M. (编). The Nativity and Herod's Death. Chronos, Kairos, Christos: Nativity and Chronological Studies Presented to Jack Finegan. 1989: 85–92.
Ilan, Tal. Lexicon of Jewish Names in Late Antiquity Part I: Palestine 330 BCE–200 CE (Texte und Studien zum Antiken Judentum 91). Tübingen, Germany: J.C.B. Mohr. 2002: 129.
Mead, George R.S., Did Jesus Live 100 BC? (1903, London, Theosophical Publ'g Society) 440 pages, the Toledoth text (primarily from Strassburg ms) on pages 258-280; https://archive.org/details/didjesuslive100b00meaduoft .
Robert E. Van Voorst. Jesus outside the New Testament. 2000 ISBN 978-0-8028-4368-5. p. 124. "This is likely an inference from the Talmud and other Jewish usage, where Jesus is called Yeshu, and other Jews with the same name are called by the fuller name Yehoshua, "Joshua"
Schäfer, Peter. Mirror of His Beauty: Feminine Images of God from the Bible to the Early Kabbalah. Princeton University Press. 2002: 211f. ISBN 0-691-09068-8.
English, Adam C. Christmas: Theological Anticipations. Wipf and Stock Publishers. October 14, 2016: 70–71. ISBN 978-1-4982-3933-2(English). First, we should examine the biblical evidence regarding the timing of the conception. … The angel Gabriel appeared to Zechariah, husband of Elizabeth and father of John the Baptizer, on the day he was chosen by lot to enter the sanctuary of the Lord and offer incense (Luke 1:9) Zechariah belonged to the tribe of Levi, the one tribe especially selected by the Lord to serve as priests. Not restricted to any one tribal territory, the Levite priests dispersed throughout the land of Israel. Nevertheless, many chose to live near Jerusalem in order to fulfill duties in the Temple, just like Zechariah who resided at nearby Ein Karem. Lots were cast regularly to decide any number of priestly duties: preparing the altar, making the sacrifice, cleaning the ashes, burning the morning or evening incense. Yet, given the drama of the event, it would seem that he entered the Temple sanctuary on the highest and holiest day of the year, the Day of Atonement, Yom Kippur. There, beside the altar of the Lord, a radiant angel gave news of the child to be born to Elizabeth. The date reckoned for this occurrence is September 24, based on computations from the Jewish calendar in accordance with Leviticus 23 regarding the Day of Atonement. According to Luke 1:26, Gabriel's annunciation to Mary took place in the "sixth month" of Elizabeth's pregnancy. That is, Mary conceives six months after Elizabeth. Luke repeats the uniqueness of the timing in verse 36. Counting six months from September 24 we arrive at March 25, the most likely date for the annunciation and conception of Mary. Nine months hence takes us to December 25, which turns out to be a surprisingly reasonable date for the birthday. … In Palestine, the months of November mark the rainy season, the only time of the year sheep might find fresh green grass to graze. During the other ten months of the year, animals must content themselves on dry straw. So, the suggestion that shepherds might have stayed out in the fields with their flocks in late December, at the peak of the rainy season, is not only reasonable, it is most certain. 引文格式1维护:未识别语文类型 (link)
Hyden, Marc. Merry Christmas, Saturnalia or festival of Sol Invictus?. Newnan Times-Herald. December 20, 2021 [February 17, 2023]. (原始内容存档于2022-12-26) (英语). Around 274 ADᵃ, Emperor Aurelian set December 25—the winter solstice at the time—for the celebration of Sol Invictus who was the ‘Unconquered Sun’ god. ‘A marginal note on a manuscript of the writings of the Syriac biblical commentator Dionysius bar-Salibi states that in ancient times the Christmas holiday was actually shifted from January 6 to December 25 so that it fell on the same date as the pagan Sol Invictus holiday,’ reads an excerpt from Biblical Archaeology. / Could early Christians have chosen December 25 to coincide with this holiday? ‘The first celebration of Christmas observed by the Roman church in the West is presumed to date to [336 AD],’ per the Encyclopedia Romanaᵃ, long after Aurelian established Sol Invictus' festival.
Sol Invictus and Christmas. Encyclopaedia Romana. [February 17, 2023](英语). In the Julian calendar, December 25 marked the winter solstice, the shortest day of the year, after which the days begin to lengthen….
Barnes, T. D. The Date of Herod's Death. The Journal of Theological Studies (Oxford University Press (OUP)). 1 April 1968, XIX (1): 204–209. ISSN 0022-5185. doi:10.1093/jts/xix.1.204.
Chapman, John. On an Apostolic Tradition that Christ was baptized in 46 and crucified under Nero. The Journal of Theological Studies. 1907, 8 (32): 591. ISSN 0022-5185. JSTOR 23949148.
Davies, W. D.; Sanders, E. P. Jesus from the Jewish point of view. William Horbury (编). The Cambridge History of Judaism. 3: the Early Roman Period. 1984.
Evans, C.F. Tertullian's reference to Sentius Saturninus and the Lukan Census. Journal of Theological Studies (Oxford University Press). 1973, XXIV (1): 24–39. JSTOR 23959449. doi:10.1093/jts/XXIV.1.24.
Meier, John P. A Marginal Jew: Rethinking the Historical Jesus 1. Doubleday. 1991.
Millar, Fergus. Reflections on the trials of Jesus. P.R. Davies; R.T. White (编). A Tribute to Geza Vermes: Essays on Jewish and Christian Literature and History (JSOT Suppl. 100). Sheffield: JSOT Press: 355–381. 1990. repr. in Millar, Fergus, The Greek World, the Jews, and the East, Rome, the Greek World and the East 3, 2006, 3: 139–163
Sanders, E. P. The historical figure of Jesus. Penguin. 1993.
Scarola, Jack V. A Chronology of the nativity Era. Jerry Vardaman (编). Chronos, Kairos, Christos II: Chronological, Nativity, and Religious Studies in Memory of Ray Summers. Mercer University Press. 1998. ISBN 978-0-86554-582-3.
Maisch, Ingrid; Vogle, Anton. Jesus Christ. Rahner, Karl (编). Encyclopedia of Theology. A&C Black. 1975. ISBN 9780860120063.
Merz, Annette. The Quest for the Historical Jesus. Van Kooten, George H.; Barthel, Peter (编). The Star of Bethlehem and the Magi: Interdisciplinary Perspectives from Experts on the Ancient Near East, the Greco-Roman World, and Modern Astronomy. BRILL. 2015. ISBN 9789004308473.