The ἀστὴρ (star) becomes, on this method of interpretation, a natural meteor, or a comet, [383] or finally, a constellation, that is, a conjunction of planets. [384] The last idea was put forth by Kepler, and has been approved by several astronomers and theologians. Is it more easy, on any one of these suppositions, to conceive that the star could precede the magi on their way, and remain stationary over a particular house, according to the representation of the text? We have already examined the two first hypotheses; if we adopt the third, we must either suppose the verb προάγειν (v. 9) to signify the disjunction of the planets, previously in apparent union, [385] though the text does not imply a partition but a forward movement of the entire phenomenon; or we must call Süskind’s pluperfect to our aid, and imagine that the constellation, which the magi could no longer see in the valley between Jerusalem and Bethlehem, again burst on their view over the place where the child dwelt. [386] For the expression, ἐπάνω οὗ ἦν τὸ παιδίον (v. 9), denotes merely the place of abode, not the particular dwelling of the child and his parents. This we grant; but when the evangelist proceeds thus: καὶ εἰσελθόντες εἰς τὴν οἰκίαν, (v. 9), he gives the more general expression the precise meaning of dwelling-house, so that this explanation is clearly a vain effort to abate the marvellousness of the evangelical narrative. The most remarkable supposition adopted by those who regard ἀστὴρ as a conjunction of planets, is that they hereby obtain a fixed point in accredited history, to which the narrative of Matthew may be attached. According to Kepler’s calculation, corrected by Ideler, there occurred, three years before the death of Herod, in the year of Rome 747, a conjunction of Jupiter and Saturn in the sign Pisces. The conjunction of these planets is repeated in the above sign, to which astrologers attribute a special relation to Palestine, about every 800 years, and according to the computation of the Jew Abarbanel (1463) it took place three years before the birth of Moses; hence it is probable enough that the hope of the second great deliverer of the nation would be associated with the recurrence of this conjunction in the time of Herod, and that when the phenomenon was actually observed, it would occasion inquiry on the part of Babylonian Jews. But that the star mentioned by Matthew was this particular planetary conjunction, is, from our uncertainty as to the year of Christ’s birth, and also as to the period of the above astrological calculation, an extremely precarious conjecture; and as, besides, there are certain particulars in the evangelical text, for instance, the words προῆγεν and ἔστη, which do not accord with such an explanation,—so soon as another, more congruous with Matthew’s narrative, presents itself, we are justified in giving it the preference.