3 abr 33 ano - Parial Lunar Eclipse (Blood Moon)

Descrição:

Herod the Great and Jesus Chronological, Historical and Archaeological Evidence
Gérard GERTOUX

So when Jesus died the sun was darkened (Mark 15:33) and the moon turned into blood as it is explained in a text quoted just 50 days after Jesus' death: And I will give portents in heaven above and signs on earth below, blood and fire and smoke mist; the sun will be turned into darkness and the moon into blood before the great and illustrious day of Jehovah arrives [in 70 CE] (Ac 2:1,19-20). The Roman historian
Quintus Curtius wrote (c. 50 CE): when the moon is eclipsed it loses the brightness of its disk and then a kind of veil of blood appears (Histories IV:10). There actually was a partial
eclipse of the moon Friday 3 April 33 CE288, it began about 15:40 and was visible in Jerusalem from 17:50 to 18:30289; Jesus was resurrected very early on the 1st day of the week (Sunday 5 April 6:00). Thus, Jesus was in the heart of the earth 3 days and 3 nights (Mt 12:40), a period of time of exactly 39 hours.

A second confirmation of 33 CE comes from the book of Acts describing celestial phenomena that occurred at the death of Jesus: The sun will be turned into darkness and the moon into blood (Acts 2:20), text already describing a lunar eclipse just before the destruction of the first Temple180 (Jl 3:3-5). Generally, during a lunar eclipse it appears blood-red, which is the most natural explanation of the text of Acts. The Roman historian Quintus Curtius suggests, for example, a lunar eclipse, in terms that illuminate how this phenomenon was perceived at the time (c. 50 CE): Alexander made in this place, a halt of two days, and the next, gave the order to start. But near the eve of the day, the moon was eclipsing, the brightness of its disk began to disappear, and then a kind of veil of blood came sullying its light: worried already about the approaches of a so terrible accident, the Macedonians were imbued with a deep religious feeling, and fear at the same time. This was against the wishes of the gods, they said, that drew them to the ends of the earth, the rivers were already unaffordable and the stars did not pay more than their former clarity and everywhere they met wastelands, deserts everywhere: and why so much blood? to satisfy the vanity of one man! He disdained his homeland, he disowned his father Philip, and in the pride of his thoughts, aspired to heaven! Sedition would burst, when Alexander, still inaccessible to fear, command chiefs and principal officers of his army to assemble in his tent body and at the same time the Egyptian priests, whom he considered very skilful in knowledge of the sky and stars, to express their opinion. Those knew well that, in the course of time, a series marked by revolutions is accomplished, and that the moon is eclipsed when it passes under the earth, or it is hidden by the sun, but what calculation revealed, they careful avoid sharing with vulgar. At hearing them, the sun is the heavenly body of the Greeks, the moon for the Persians: also, whenever it vanishes, it is to the Persians a portent of ruin and desolation, and they cite to examples of ancient kings of this empire, in which the moon by eclipsing, testified that they were fighting with opponent gods. Nothing so powerfully governs the minds of the multitude that superstition carried, cruel, fickle as any other occasion, when vain ideas of religion dominate, it obeys the priests much better than its leaders. Also, the response of the Egyptians, just published in the army, revived the drooping spirits of hope and confidence (Histories of Alexander the Great IV:10). Curtius gave an accurate description of the eclipse dated 13/VI year 5 of Darius III (20 September 331 BCE) by a Babylonian astronomical tablet (BM 36761), but the alleged Egyptian source of his explanations is actually a truncated quotation from Herodotus (Histories VII:37) because it states that the Persians also sacrificed to the sun and the moon (Histories I:131). Quintus Curtius himself recognized the point: It was a traditional use among the Persians, not turn on after sunrise, when the day was shining in all its brilliance. The starting signal given by the trumpet, left the tent of the king over the tent, loud enough for everyone could see it, shone like the sun embedded in the crystal (...) then came a chariot dedicated to Jupiter, drawn by white horses, and followed by a courier of an extraordinary size, which is called the messenger of the sun: golden wands and white garments distinguished the conductors of these horses (Histories of Alexander the Great III: 3). When Curtius explained that a lunar eclipse with a veil of blood cannot be a harbinger of death he expressed the ideas of his time in cultivated circles but also indicated that these eclipses were seen as prescient in popular circles. In the 1st century Josephus shared this view: do not you disturb yourselves at the quaking of inanimate creatures, nor do you imagine that this earthquake is a sign of another calamity; for such affections of the elements are according to the course of nature, nor does it import any thing further to men, than what mischief it does immediately of itself (Jewish War I:377). The evangelist Luke, who was a doctor, had to share this scientific view about lunar eclipses (sometimes abnormal darkness is caused by thick clouds made of dust or ash). There was actually a partial eclipse of the moon on Friday 3 April 33, which began towards 3:40 p.m. and was visible in Jerusalem from 5:50 p.m. to 6:30 p.m. It is also, according to astronomical calculations181, the only one falling on Friday182 between 26 and 36 CE, period of Pilate's legation in Judea.

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