The historically accurate nativity set was born out of my desire for my (then) 4 & 6 year old to have something in their hands that portrayed not just the Christmas story we love, but the historical reality behind our Nativity scenes. A historically accurate nativity set matters, because it helps teach that Jesus is real – NOT pretend.
Our savior came as a baby, not to stay a little child in a manger, but in order to live a perfect life on our behalf to bring salvation to all mankind. If we are to love Jesus, we need to know who He was, and that includes knowing the context in which He lived, served, died, and was raised. If we are to have compassion on people, it will help to look at the people of the Bible within their culture and circumstances. Christmas isn’t just for the merry and bright, but for those wounded and weary. The historical context points us repeatedly to this truth.
So, I decided to create a archeologically inspired Bible resource for my children that was both:
Historically Accurate
Every doll in this Nativity set reflects the archeological evidence available for the 1st century Roman time period. The clothing styles come from various reliefs and mosaics. The colors of the clothing are copied from textile fragments found throughout Israel.
Ethnically Authentic
Each skin tone is chosen or hand-mixed to reflect the variety of shades seen in various reliefs, mosaics, and tile work throughout the ancient near east. A variety of skin tones are reflected both in a single ethic group as well as showcasing the ethnic variety of these Bible accounts.
Mary
We know very little about Mary’s family or what her parents did. We can assume they were a devout Jewish family from the way she knows scripture and could weave it together into a prayer.
A peasant woman like Mary likely wore a calf to ankle length tunic over which she could have worn a woolen mantle. On this peg doll, Mary’s tunic is coral with light blue bands. This light blue is well attested in the archeology, but also functions as an artistic cue back to her royal descent from David.
Her mantle is a beautiful deep red worn by draping over one shoulder, around her body, and over her head as her head covering. Most women did not wear a separate head covering in the 1st century.
For jewelry Mary could have worn bracelets of glass, bronze, or even gold. She probably wore a nose ring which, along with her earrings, could have been gold or even copper (see note {1}).
ARCHEOLOGICAL SOURCES:
Textile fragments (Israeli Antiquities Authority (IAA)#: 2001-9061, 1995-9022, 1961-1386); Masada display tunic #3; Hammat Tiberias synagogue mosaic; Bracelets (IAA#: copper 2015-1154; black glass 2010-3188; blue glass 2015-434)
Jewish Peasant Male Clothing
The typical peasant man would have worn a knee-length tunic that allowed for freedom of movement in his occupation. Often these tunics were sleeveless.
Archeological finds near Masada and the Dead Sea have revealed that two bands of color running from the shoulder to the hemp (front and back) were a common design on tunics, so that design is used extensively in this historically accurate Nativity set.
Each man would likely own a woolen mantel that he would wear in cold weather and use for sleeping. This would often have his blue fringes (tzitzit) attached.
For are an in-depth look at New Testament clothing see: “What Clothing did People in the New Testament Wear?“
Joseph
Joseph’s vocation as a construction contractor/stone-mason placed him in the artisan class, which was a middle ground between the peasant groups and the wealthy. As a construction contractor/stonemason Joseph could have been interfacing regularly with the ruler and retainer classes (who commissioned building projects), the merchant classes (who could have supplied goods for projects), while living among the food-producing peasant class, and hiring/managing men from the labor class.
This very special set of skills would have been in high demand in places like Sepphoris in Galilee (3 miles from Nazareth which started being rebuilt around 3 AD) or Tiberias (15 miles, built in the 20s AD). (Source: Bowyer, Gallaty)
In our historically accurate Nativity set, Joseph wears a tunic and mantle of undyed wool in two shades of tan. His tunic is decorated with blue bands of color as an artistic hint at his royal family tree.
ARCHEOLOGICAL SOURCES:
Textile fragments (IAA#: 2013-9290, 490071, 1953-826); Dura Europos synagogue frescos
Shepherds
The shepherds to whom the angels appeared could have been (local) shepherds watching the flock of their family and neighbors, or these shepherds could have been in charge of the large flocks dedicated to the temple and set aside for future sacrifice. The text doesn’t specify which kind of shepherds they were. However, Bethlehem was near Jerusalem and the area where the sacrificial flocks were kept. It very well could be that the shepherds present shortly after Jesus’ birth were the very ones who cared for the new born sacrificial lambs.
These shepherds wear tunics of undyed wool. The elder shepherd wears light tan with green bands, and the younger shepherd wears a light brown tunic with dark brown bands.
The elder shepherd’s mantle is thrown casually over his shoulders without care for fashion or the current wrap styles of the day. He also carries a wooden staff in his hand with which he guards the fat-tailed sheep (possibly the Jacob’s sheep breed).
ARCHEOLOGICAL SOURCES:
Textile fragments (IAA#: 2002-9094, 490278, 1993-2021); Dura Europos synagogue frescos
Baby Jesus
Swaddling Cloths
Babies were commonly wrapped in swaddling cloths. These were bandage-like strips used to wrap a new baby tightly. These strips of cloth were the typical baby clothes for peasant families.
Mary may have embroidered symbols and designs on each strip of cloth to show Jesus’ family history and lineage.
Family Home vs. Inn
The “inn,” in which there was no room, was not a hotel, but rather the special guest room of the house – like the upper room in which Jesus had the last supper 30 years later (see note {2}).
When Joseph and Mary arrived the guest room was already occupied by another guest (likely have higher social status). But, no first century family would EVER consider turning away family, especially a pregnant relative. Mary and Joseph likely stayed in the main area of the family home with their hosts, rather than a private guest room (see note {3}).
Manger
Thee manger in which He lay would have been made from stone, as would have the house in which he was born.
A typical peasant family did not have a separate stable in which to keep their animals. Rather, a lower level of their house would serve as a “stable” area. The manager would either be on a slightly raised portion of the floor, or near the main cooking/family area of that home. To lay Jesus in a manger does not imply that he was born in a stable or near animals, rather it simply indicates he was born in the family area of the house.
Just as we have bassinets to lay a baby when napping or when Mom needs to occupy her hands with a task, so peasant mothers in the first century could have laid their babies in a manager.
Also, a manager provides a protected viewing area for the neighbors, shepherds, and men to see the child, while avoiding coming in contact with his ritual uncleanliness from birth. The midwife and women of the house would likely have been occupied with carrying for Mary while the men congratulated Joseph over the birth of His son.
The idea that Mary and Joseph were ostracized to the back corner of a barn where Joseph delivers the baby is an insult to the hospitality culture of the first century. Especially when a Son of David is coming home to Bethlehem.
To learn more about the houses were Jesus was born see:
Angel
The clothing of angels is never described in scripture, except in Luke 24:4 and Acts 1:10 where they have white or very bright clothing.
However, God is called the Lord of “hosts” throughout both Testaments. “Hosts” could also be translated as “army.”
Therefore, these angels are styled as warrior angels wearing pure-white tunics and a breastplate made from bronze and silver. Bronze greaves cover his shins. On his head he wears a bronze helmet. They are coated in sparkles and painted with metallic paint to give a “dazzling”/bright appearance.
Luke 24:4 (ESV) “While they were perplexed about this, behold, two men stood by them in dazzling apparel.”
Acts 1:10 (ESV) “And while they were gazing into heaven as he went, behold, two men stood by them in white robes.”
MAGI
Likely the Magi came to worship Baby Jesus some time after he was born, so they likely were not present at the same time as the shepherds. (Though, if Jesus was born in a house, some of the reasoning for them coming later is weakened. 😉 ) I included the Magi in my historically accurate nativity because I consider the nativity to encompass the whole SCENE surrounding Jesus’ birth and infancy in Bethlehem in the house were he was born and they stayed. The magi and shepherds being displayed next to each other doesn’t have to indicate that both were their simultaneously, just that both came and worshipped.
Scripture tells us little about the Magi (or wisemen) other than they were “magicians” (Magi) from the East of Jerusalem.
The nation directly east of Jerusalem would be the Parthian Empire in what was Babylon & Persia. However, Psalm 72 and Isaiah 60 reference men from Ephah, Midian, and Sheba coming to worship the LORD with gifts of gold and frankincense. So, it’s possible these were prophecies about men from those places coming to worship the Messiah.
The Gospel of Matthew does not reveal how many Magi came, only that there were more than 1 (hence the plural) and that they brought 3 gifts. Tradition holds to three Magi because of the corresponding gifts. So, I’ve used my artistic license in this Nativity to portray three Magi: a Zoastrian priest from the Parthian empire, a Nabatean, and a Sabean.
Parthian Magi
Parthian dress was made up of trousers of a fine fabric that fell in folds to the wearer’s ankles (Pictured in light blue). Over the trousers they would wear a thigh or knee length tunic that would be fastened with a belt (light green with bronze ornamentation).On their feet Parthians would typically wear soft leather boots.
Zoroastrian priests wore all white and could have richly ornamental robes over their Parthian dress. This robe (dark blue and green embroidery and silver ornamentation) has characteristic “false” sleeves at the shoulders and rich ornamentation copying statuettes found with the Oxus treasure. I have painted this Magi white and used color to show details in the fabric and or ornamentation. These priests wore a Phrygian cap or a felt turban. During ceremonies the Zoroastrian priests would cover their mouths with white cloth.
The design on the camel’s blanket is a popular design from Parthian reliefs from Syria that reveals a rich tapestry and attention to detail.
ARCHEOLOGICAL SOURCES:
Magi: Syrian heritage Archive #46425; MET Museum #55.162.2, 51.72.1; British Museum #123902, 123949, 123973; Arsacid/Parthian nobleman statue & Young military man from Hatra (National Museum of Iran), Magian with bowl relief (Museum of Anatolian Civilizations), Treasury Relief at Persepolis,
Camel: Syrian heritage Archive #46425; Parthean Camel (Museum of Palmyra), Procession of Nobles (Cleveland Museum of Art)
Nabataean Magi
The Nabataean kingdom occupied the area of modern-day Jordan with its capital city being Petra.
The Nabataean Magi is designed using the archeological finds from Darius’s tomb at Naqs-e Rostam near Persepolis and various partial statues and figurines found at Petra.
This Magi wears a one shoulder garment with intricate folds and braids. His garment is white as he could have come from a priestly caste or even an offshoot of the Zoroastrian cult. Red highlights were chosen to show detail since many scraps of cloth found at Petra were red.
ARCHEOLOGICAL SOURCES:
Magi: MET#31.67.2, 67.246.10; 30 Nations Relief at Nags-e Rostam at Persepolis, “Everyday Life of the Nabataeans in Ancient Petra: A Modern Tourism Product“
Camel: MET#31.67.2
Sabean Magi
The kingdom of Saba was located in southern Arabia, modern-day Yemen.
Sabean priests wore white also because it symbolized light in the fight against darkness {source}. The general population also seemed to prefer light shades of color in clothing for religious reasons. Therefore, this magi wears a white kilt with light yellow details to show folds in the fabric and an orange belt.
Many of the discovered statues show men in these pleated kilts with a knife tucked into the belt. They seemed to wear some sort of necklace or collar around their neck (pictured in silver on this magi).
Facial hair frequently had no mustache. The beard followed the chin line.
ARCHEOLOGICAL SOURCES:
Magi: Penn Museum #30-47-4, 30-47-2; Bronze Man from Al-Bayda (Louvre Museum), Alabaster figure of Yahmi-Il (Christies)
Camel: Relief of man & women by a well from Yemen (Istanbul Archaeology Museum), British Museum #102602
Camels
Scripture does not tell us if the Magi used camels or horses. I have chosen to follow tradition and illustrate the Magi with their camels.
Each magi’s camel is designed using various reliefs or statues found in Yemen, Petra, and Syria. The blanket on the camel’s back follows the discovered designs and the camel’s reigns/bridles mimic what is visible on those archeological artifacts.
1st Century House
In a first century home, most of the work would have been done outside in the courtyard, unless weather required the family to move indoors. Often, the courtyard was on the east side of the house so that the wind could carry away cooking smoke. The doorway into the house usually faced east or south so as to allow the most daylight into the residence.
The ground floor would have had open space for work (grinding grain, weaving, spinning, other household/business tasks) as well as ample room for storage of water, food, grain, and tools.
The family’s animals would have been brought inside at night for safety and to provide extra heat for the house in the winter. There would have been a manager available on the ground floor for the animals.
Pillars or walls would have supported the second floor and the roof. These were most likely made from rock, though long boards of wood could have been used as well.
The second floor would have been reached using either a ladder, or an external set of stairs (not shown in this model house). This floor was used for more storage and for the family’s sleeping area. The whole family would have slept together on simple mats.
The roof was commonly flat, and thereby another area for work, storage, and living for the family. They also could have slept on the roof weather permitting. Access to the roof was given by external sets of stairs or ladders.
Some homes had guest rooms built on as additions to the house with separate entrances from the main building. In this model house the guest room is on the roof. It also could have been built off to the side of the courtyard on the ground floor. Families in the first century valued hospitality, so having guest rooms set aside for visitors was not uncommon.
This model house is not the only style of house common in the first century. And this design borrows heavily on the four-room Israelite house that would have been plentiful in the Old Testament. Houses in the New Testament times had a variety of styles and could have been built partly in or backed up to a cave.
I chose this style of house for the model partly for ease of construction, and partly because the text of scripture seems to indicate a simpler one family home as the birthplace of Jesus.
NOTES:
Tziona Grossmark, “Jewellery: The Literary Evidence,” Chapter 20, The Oxford Handbook of Jewish Daily Life in Roman Palestine, ed. Catherine Hezser, (Oxford University Press: Oxford, 2010), pp. 382-392
Emil G. Hirsch & M. Seligsohn, “Nose-Ring” Jewish Encyclopedia.com – https://www.jewishencyclopedia.com/articles/11599-nose-ring [Accessed 10/31/22]
Laura Quick, “‘She Made Herself Up Provocatively for the Charming of the Eyes of Men’ (Jdt. 10.4): Cosmetics and Body Adornment in the Stories of Judith and Susanna,” Journal for the Study of the Pseudepigrapha, (2019): https://ora.ox.ac.uk/catalog/uuid:11da410e-969c-49f3-a15b-114a200de4ad/download_file?file_format=application%2Fpdf&safe_filename=She%2BMade%2BHerself%2BUp%2BProvocatively%2Bfor%2Bthe%2BCharming%2Bof%2Bthe%2BEyes%2Bof%2BMen.pdf [Accessed 10/31/22]
Mishnah Kelim 11:8 – https://www.sefaria.org/Mishnah_Kelim.11.8?lang=bi&with=all&lang2=en [Accessed 10/31/22]
Mishnah Torah, Sales 27 – https://www.sefaria.org/Mishneh_Torah%2C_Sales.27.6?ven=Mishneh_Torah,_trans._by_Eliyahu_Touger._Jerusalem,_Moznaim_Pub._c1986-c2007&lang=bi&with=all&lang2=en [Accessed 10/31/22]
Jerusalem Talmud Shabbat 6:4 – https://www.sefaria.org/Jerusalem_Talmud_Shabbat.6.4.4?lang=bi [Accessed 10/31/22]
Talmud Shabbat 57a #4 or 6:1-
- https://www.sefaria.org/Shabbat.57a.4?lang=bi [Accessed 10/31/22]
- https://www.halakhah.com/shabbath/shabbath_57.html#57a_8 [Accessed 10/31/22]
{2} Kenneth E. Bailey “The Manger and the Inn: A Middle Eastern View of the Birth Story of Jesus” https://pres-outlook.org/2006/12/the-manger-and-the-inn-a-middle-eastern-view-of-the-birth-story-of-jesus/ (published: 12/21/06; accessed 12/11/20)
Pieter J J Botha, “Houses in the World of Jesus,” Neotestamentica 32(1), 1998 (pp. 37-74)
Daniel Dei, “The Manger-Birth of Jesus Revisited: A Case Against the Popular Interpretation of Luke 2:7, “ Valley View University Journal of Theology 1 (2011).
Avraham Faust and Shlomo Bunimovitz, “The Four Room House: Embodying Iron Age Israelite Society,” Near Eastern Archaeology 66:1-2 (2003).
John Schoenheit, “Retelling the Christmas Story: Where was Jesus Born? Was it in a stable, cave, or a home?” https://www.truthortradition.com/articles/retelling-the-christmas-story (Accessed 12/11/20)
{3} Kenneth E. Bailey “The Manger and the Inn: A Middle Eastern View of the Birth Story of Jesus” https://pres-outlook.org/2006/12/the-manger-and-the-inn-a-middle-eastern-view-of-the-birth-story-of-jesus/ (published: 12/21/06; accessed 12/11/20)
