The birth of Christ is described in the Gospels of Matthew (Mt. 1:18–25) and Luke (Lk. 2:4–20). These events are also mentioned in apocryphal texts, including the Protoevangelium of James and the Gospel of Pseudo-Matthew.

The Evangelist Matthew states that after Mary’s betrothal to Joseph, it was discovered that she was pregnant. Joseph, being a righteous man, did not want to disgrace the Virgin, so he decided to dismiss her quietly. However, an angel appeared to him in a dream, announcing that the conception had occurred through the Holy Spirit and that her Son would save His people from their sins. This fulfilled Isaiah’s prophecy: “Behold, a virgin shall conceive and bear a son, and they shall call his name Immanuel” (Is. 7:14).

Luke directly describes the events of Christ’s birth. Joseph and Mary traveled to Bethlehem for a census. As there was no room for them at the inn, they stayed in a stable. When Jesus was born, He was laid in a manger. Shepherds, who were watching their flocks, were visited by an angel who proclaimed: “Do not be afraid, for I bring you good news of great joy… A Savior has been born to you; He is Christ the Lord” (Lk. 2:10–11). Following this, the shepherds saw the heavenly host praising God with the words: “Glory to God in the highest, and on earth peace, goodwill toward men” (Lk. 2:14). They hurried to Bethlehem and found Mary, Joseph, and the Child. In accordance with the Law, Jesus was brought to the temple on the 40th day after His birth and dedicated to God. This event is known as the Presentation (Lk. 2:22–38).

The Evangelist Matthew also mentions the visit of wise men from the East. They were guided by a star to find the “King of the Jews” (Mt. 2:2). Herod, fearing for his throne, instructed the wise men to report back to him about the Child. However, the star led them to the house of the Holy Family, where they offered gifts of gold, frankincense, and myrrh. An angel warned the wise men not to return to Herod, so they took a different route. Furious, Herod ordered the massacre of all boys under the age of two in Bethlehem and its surroundings (Mt. 2:16).

Theologians do not agree on the sequence of events or the exact year of Jesus’ birth. John Chrysostom believed that the Magi visited immediately after Christ’s birth and that He was subsequently taken to the Temple. This is confirmed by the Protoevangelium of James, which states that the Magi came not to a house, as Matthew writes, but to the cave where Jesus was born. Other authors argue that the wise men arrived around the second year of Jesus’ life, which is supported by the Gospel of Pseudo-Matthew.

Iconography

The earliest known depictions of the Nativity, dated to the 4th century, portray the Virgin seated. Behind her is a stable with an ox and a donkey. This iconography has its origins in the accounts recorded in the Gospel of Pseudo-Matthew, which states that on the third day after Christ’s birth, Mary left the cave for the stable, placed the Infant in a manger, and the animals worshiped Him. This was interpreted as the fulfillment of Habakkuk’s prophecy: “You will be recognized between two animals” (Hab. 3:2).

Starting in the 6th century, Nativity iconography underwent changes, forming the classical composition of the Nativity scene. The central element is a rocky landscape filling the icon’s background. At the center is the Virgin reclining on a red bed, likely symbolizing the Byzantine tradition in which an empress gave birth to an heir in a crimson chamber. The Virgin often rests her head on her hand, looking away from the Child. The Christ Child is depicted swaddled and placed in a manger. In the background is a cave with an ox and a donkey.

The cave is referenced in the writings of Justin Martyr and the Protoevangelium of James (2nd century), while the ox and donkey motif originates in apocryphal texts (first mentioned in the Gospel of Pseudo-Matthew) and finds biblical support in Isaiah’s prophecy: “The ox knows its owner, and the donkey its master’s crib” (Is. 1:3).

In the upper left corner of the composition, the Magi are depicted following the star, while in the upper right, a shepherd is visited by an angel announcing the Savior’s birth. In the celestial sphere, angels and the guiding star are present. The lower section of the composition includes the apocryphal scene of the Infant’s bathing by two midwives and Joseph sitting in contemplation. Different interpretations place Joseph with either a doubting shepherd questioning Mary’s virginity or an evil spirit tempting him.

From the 17th century, more realistic depictions gained popularity, based on fragments of the Gospel of Pseudo-Matthew, which describe the third day after Christ’s birth. In these scenes, the Virgin is seated in the foreground near the manger with the Child. Behind them is a stable or cave with the ox and donkey peering out. A ladder is often depicted, symbolizing the path to heaven. Joseph is usually shown pointing the shepherds to the Child, one of whom removes his hat in reverence. In the background, a symbolic city represents Bethlehem, often with recognizable details of the artist’s hometown. The celestial section includes the star and angels with a scroll bearing the words: “Glory to God in the highest”.

Mykhailo Skop