New Testament History

The annunciation of John the Baptist

At the moment of the annunciation of John the Baptist “all the people” (trans. NJB) were praying outside at the Temple (Luke 1:10). The crowd’s presence implies that a major religious feast was taking place. It was not Passover, Pentecost, or the Feast of Tabernacles since Zechariah was serving in the order of his course (Luke 1:8),[1] while during these three festivals all courses were on duty. It must have been during another celebration.

Zechariah entered the naos (Luke 1:9, 21-22). Luke always uses the Greek word hieron to indicate the Temple. Luke 23:45 is the only other instance in which the word naos appears. In the latter case it clearly refers to the Holy of Holies because the passage speaks about the Temple veil, which separated the Holy of Holies from the Sanctuary (Exod 26:33). Hence Zechariah must have entered the Holy of Holies. A service in the Holy of Holies is confirmed by the visions of A.C.E.[2] The Holy of Holies was entered only on the Day of Atonement (10 Tishri, Lev 16:12-13; Heb 9:7). A service by Zechariah on that day fits with the annunciation taking place at a major religious festival: the people were to assemble in Jerusalem on the Day of Atonement (Lev 16:33). John Chrysostom argues that Zechariah was serving on the Day of Atonement.[3] The Day of Atonement is relevant for the annunciation because John the Baptist would call the people to conversion.

The sacrifice of 10 Tishri was offered by the High Priest (Heb 9:7). Matthias was high priest in the years 2-1 BC.[4] During his high priesthood “another high priest was appointed for a single day–that which the Jews observe as a fast–for the following reason. While serving as priest during the night preceding the day on which the fast occurred, Matthias seemed in a dream to have intercourse with a woman, and since he was unable to serve as priest because of that experience, a relative of his, Joseph, the son of Ellemus, served as priest in his place.”[5] Jewish tradition situates the service of “Joseph, the son of Ellemus” (a translation of the Hebrew expression ywsp bn ’lym) on the Day of Atonement.[6]

The words bn ’lym have a double meaning: “son of the mute” and “son of Heli/Ellemus.” The first meaning refers to Zechariah’s becoming dumb on the occasion of the annunciation (Luke 1:20).[7] The second meaning relates to the Holy Virgin’s father, Joachim, who was also called Heli.[8] Joachim must have been well known in the Temple (archives) on account of the Immaculate Conception. His son-in-law, Joseph,[9] must have been well known on account of the tree branch that blossomed in the Temple when Joseph was indicated as the Holy Virgin’s husband.[10] Tradition apparently confused Zechariah (the “son of the mute”) with Joseph (the “son of Heli”) and therefore states that bn ’lym lived in Sepphoris (bṣypwry).[11] Joachim lived at Sepphoris (in Galilee) for several years and Joseph lived at Nazareth (6 km away from Sepphoris), whereas Zechariah lived in Juttah (in Judea).[12] The family relationship between Zechariah and Joseph (cf. Luke 1:36) and the connection between the annunciation of Zechariah’s son and that of Joseph’s foster-son might further account for the confusion.

There were only two Days of Atonement during the high priesthood of Matthias: 10 Tishri 2 BC and 10 Tishri 1 BC.[13] The Day of Atonement of the year 2 BC fell on Tuesday theoretical Julian 9 September[14] (the New Moon occurred on Friday 29 August at 16:04 UT).[15] In 1 BC it fell on Sunday theoretical Julian 26 September[16] (the New Moon occurred on Thursday 16 September at 13:35 UT). Zechariah probably arrived on a Friday in Jerusalem since the priestly courses started their Temple services on the Sabbath. Zechariah had to wait for 4 days before sacrificing.[17] Hence Zechariah must have served on a Tuesday (four days after a Friday). Only the year 2 BC meets this requirement: Zechariah served on Tuesday theoretical Julian 9 September 2 BC = factual Julian 7 September.