Zoroastrian sacred time; preserved systematically in later Middle Persian texts
Primal Creation, the seven good creations, the onslaught of the Lie, mixture, and the world’s resistance
The full systematic account is later, while parts of the creation sequence and cosmic conflict have Avestan roots.
Traditional/eFireTemple chronology
Zarathustra and the Gathic revelation
late second–early first millennium BCE
A broad scholarly range often proposed for the historical Zarathustra
The date remains disputed.
Gathic to later Avestan periods
Saoshyant develops from beneficial helpers toward future eschatological figures
later Zoroastrian tradition
Frashokereti, resurrection, final judgment, and the final Sōšāns receive fuller expression
c. first millennium BCE
Zoroastrian traditions spread among Iranian peoples and western Iranian Magi develop changing priestly roles
559–530 BCE
Reign of Cyrus II the Great
539 BCE
Cyrus conquers Babylon and restoration policies are recorded in several traditions
c. 525–520 BCE in later tradition
Pythagoras studies in Babylon among Magi and Babylonian scholars
Useful for historical fiction, not secure contemporary biography.
late sixth–fifth centuries BCE
Jerusalem and its temple restored under Persian rule
522–486 BCE
Darius I and the Behistun inscription oppose the Lie in royal ideology
465–424 BCE
Artaxerxes I; commonly connected with Ezra-Nehemiah traditions
third–second centuries BCE
Common proposed range for Esther’s composition
331 BCE
Alexander defeats Darius III at Gaugamela
330 BCE
Persepolis is burned during Alexander’s conquest
167–164 BCE
Common dating of Daniel’s final apocalyptic form
third–first centuries BCE
Growth of Enochic and other Jewish apocalyptic traditions
2nd–1st centuries BCE
Pharisee, Sadducee, and apocalyptic movements contest resurrection and the unseen world
Turn of the era
Jesus and Saul enter different worlds shaped by Second Temple disputes
Gospel setting
Matthew’s Magi come from the east
Modern era
The Book of Diesel openly backdates its literary voice and publishes the Seven Woes Against Daniel before the story
Gathic period
The House of Welcome/House of Song is contrasted with the House of the Lie
A morally differentiated blessed destination appears in the Gathas.
Iranian antiquity and Achaemenid period
Pairi-daēza and related Iranian forms name enclosed or walled gardens
Classical period onward
The Iranian garden-word passes into Greek paradeisos and later European and Semitic languages
First century CE Gospel tradition
Luke 23:43 places “paradise” on the lips of Jesus
The prequel treats this as a major Persian-language echo while distinguishing etymology from proof of direct theological borrowing.
Late first century BCE to early first century CE in the novel’s chronology
The Magi establish the Second Road before entering Jerusalem
Matthew records the Magi and alternate route; the protection plan is invented.
Immediately before Matthew 2:1
The Persian prequel ends outside Jerusalem
The story’s final sentence flows into Matthew’s arrival of Magi from the east.
c. 522 BCE onward
Democedes serves as a Greek physician at Darius I’s court
Herodotus is the principal narrative source; private court scenes remain reconstructed.
c. 509–494 BCE
Persepolis Fortification Archive records workers, travelers, rations, officials, priests, and royal households
The tablets recover ordinary imperial life that royal narratives usually omit.
c. 465 BCE onward
Artaxerxes I grants refuge to Themistocles
The former Greek enemy later governs cities in Persian-controlled Asia Minor.
410–407 BCE
Elephantine temple of Yaho destroyed; community appeals for rebuilding
Surviving papyri preserve Persian, Judean, Egyptian, and local actors.
5th–2nd centuries BCE
Yahwistic sacred precinct develops on Mount Gerizim
The form and date of the earliest sanctuary remain debated.
40–39 BCE
Parthian occupation of Judea and installation of Antigonus
The event shaped the political memory behind Herod’s Roman-supported kingship.
40–37 BCE
Rome recognizes Herod as king; Herod takes Jerusalem
This context makes an eastern delegation asking about a new king especially charged.
Immediately before Matthew 2:1
The Persian saga releases the witness to Matthew
The fictional final line stops as the Magi enter Jerusalem; Matthew 2 becomes the next witness.
c. 6–12 CE
Luke’s twelve-year-old Jesus remains in Jerusalem among teachers
Luke 2:41–52; the Second Road observer is fictional.
Age twelve
The novel’s Covenant of the Cord
Inspired by Zoroastrian initiation, but no source links Jesus to navjote or the kusti.
Ages twelve to fifteen
House of Questions and early Magian instruction
Good Mind, Asha, Daniel, parables, and the Father beyond borders.
Ages fourteen to eighteen
Journeys through gardens, wells, Gerizim, and Babylonian diaspora communities
Real historical settings used for invented travel stories.
Ages sixteen to twenty
Healing apprenticeship and development of parabolic teaching
The Gospel’s later themes are foreshadowed without claiming direct sources.
Contemporary with Jesus’s youth
Saul’s formation in Tarsus and Jerusalem
Paul’s self-descriptions ground the parallel; childhood scenes are invented.
Ages twenty-three to twenty-seven
Encounters with Pharisaic, Sadducean, Samaritan, and apocalyptic worlds
Historically real disagreements carried through fictional individuals.
Ages twenty-six to twenty-eight
The Magian Council tests the expected helper
Jesus rejects worship, political machinery, and the throne.
Late twenties
Joseph’s fictional death and the crisis of paradise
The canonical texts do not narrate Joseph’s death.
c. 29–30 CE
The final journey east and the archive of failed signs
Jesus meets the final imagined survivor of Matthew’s Magi.
About age thirty
Jesus walks toward the Jordan
Luke 3:23 dates the beginning of ministry to about thirty.
After Jesus’s death
Saul persecutes the Jesus movement and later claims revelation
Reserved for a later Pauline Turn site; only foreshadowed here.
Threshold of Luke 3
The wilderness voice ends the missing years
The fiction stops before Luke dates the public world and narrates John, baptism, and Jesus at about thirty.
eFireTemple chronology
Zarathustra and the revelation of Asha
The starting point for Diesel’s long chronology: truth/order, moral choice, judgment, restoration, and the Saoshyant belong to the older Iranian religious stream.
539 BCE
Cyrus captures Babylon
The Persian restoration becomes the central transmission hinge in the Asha Study Bible.
Persian and Hellenistic periods
Ideas move, texts develop, dates are contested
The timeline separates an event’s claimed setting from the period in which a text may have reached its final form.
Matthew 2
The magoi recognize Jesus
Foreign religious specialists from the east identify the main character before Jerusalem’s establishment.
Jesus’ undocumented years
The Magi’s student hypothesis
Diesel investigates whether the opening relationship continued during the years the canonical narratives do not describe.
Adult ministry
Truth, light, paradise, resurrection, judgment
The study engine compares Jesus’ teaching with older Iranian concepts while distinguishing inheritance, parallel development, and direct identity claims.
Later translation and tradition
From magoi to “wise men”
The interface restores the Greek identifier alongside the familiar English rendering and lets readers examine what is clarified or blurred by each choice.