Pro and Con 160, Uploaded 7-24-98

Incoming Email

Re: Rosh Hashanna Historic Events and Readings

Erev (Eve of) Rosh Hashana, Rosh Hashana I (1st day), Rosh Hashana II (2nd day), and Rosh Hashana have always been seen as a type of the rapture, and indeed I have quite a few historical entries which have occurred on or about the Tishrei 1 date per the book by Abraham P. Bloch, Day By Day In Jewish History, as well as from numerous other sources. Here are some:

-- Memorial day per Torah (Lev. 23:24);
-- Complementary first day of the seventh month of religious/regal year, just like 1 Nissan is the complementary first day of the seventh month of the civil year beginning with 1 Tishri;
-- Creation of Adam and [subsequently] Eve (Sanhedrin 38b);
-- Expulsion of Adam and Eve from the Garden of Eden (ibid.);
-- Birth of Cain and Abel (ibid.; Bereshit Rabbah 22);
-- Noah dispatched the dove and removed the cover of the ark (Gen. 8:5, 8:13, Rashi);
-- Falasha holiday "The Commemoration of Abraham" or "The Festival of the Light Has Appeared" (Teezaza Sanbat, Sotah 12a);
-- Sarah, Rachel, Hannah, Rebecca, and Leah had their prayers for offspring granted on this day (Yevamot 64b; Tanhuma, Vayera);
-- Joseph was released from prison (Rosh Ha-Shanah 10b);
-- Pharaoh freed the Jews from slavery [versus letting them go?] (ibid.11a);
-- Elisha prophesied the birth of a son to the Shunamite (2 Kings 4:16, Zohar, Be-Shallah);
-- Satan was granted permission to test Job's character per ancient Palestinian tradition (Targum Jerus., Job 1:6);
-- Zerubbabel brought the first offering on the new altar in Jerusalem in 538 B.C. (Neh. 8:2);
-- Ezra read the Torah to the assembled Jews at the Water-Gate in Jerusalem in 444 B.C. (Neh. 8:2);
-- Believed by some to be the birth and/or death dates for Abraham, Isaac, Jacob, Moses, and Samuel (various);
-- Believed by many to be Jesus' birthday (J.R. Church; M.J. Agee; A.B. Mordechai; et. al).

The Rosh Hashana holiday synagogue readings are Gen. 21 - 22; I Sam. 1:1 - 2:10; Jer. 31:2-20. The Sabbath readings for that week are Deut. 32:1-52; and II Sam. 22:1-51.

Watching for Him!
The Book of Lamentations is the reading from the Five Megilloth (Scrolls) and it is read in the synagogue on Saturday evening. The weekly Sabbath readings include Deut. 1:1 - 3:22, 3:23 - 7:11; Is. 1:1-27, 40:1-26 (there are two weeks involved since the 9/10 Av straddles a Saturday/Sunday).

Below is a good URL for Jewish holiday information:

Keep in mind that this web-site is not Messianic, but offers a great, strictly Jewish perspective. You might want to read not only about Rosh HaShana, but also start with Shiva Asar B'Tamuz and continue with Teshuva, The Three Weeks, and Yom Kippur. All of these "holidays" are part of a cycle of mourning and repentance that goes somewhat like this:

Fast of Tamuz
The Three Weeks, including the last part of which is The Nine Days
Fast of Av
10 Av to 30 Av (21 days)
Month of Elul (29 days)
Rosh HaShana
The Ten Days of Awe
Yom Kippur

Note that it is 50 days from the Fast of Av to Rosh HaShana (21 + 29), counted inclusively, however, unlike the Omer count to Shavot (Pentecost).

Rosh HaShana is also known as "the hidden day," because it is the only festival (Feast) that begins on the first day of the month. The whole Jewish calendar derives from this day. Avi Ben Mordechai has a great nearly-chapter-long explanation of the method of determining the start of a new month, called Rosh Chodesh, in his great book, Signs in the Heavens, that is worth reading. To summarize, if possible, "no one can know the day" because the new moon require(d/s) the observation of two faithful witnesses who report(ed) to the Sanhedrian Council. Not until it was observed could it be declared; otherwise, the next day would become the default start of the month. Note that the term for the start of the month, Rosh Chodesh, is very similar, if not the same, as the Hebrew word for Spirit of G-d.

Another great book that you might want to check out from a library is the Jewish classic, The Jewish Holidays: A Guide and Commentary, by Michael Strassfeld. Take care, and the L-rd bless you!

My reply

Thanks for all your information. What about the nine days?

The Omer count to Sivan 6, Pentecost, is counted by Jewish inclusive reckoning. This year, Sunday, Nisan 16 (April 12) was day 1. Sunday (May 31) was day 50.

Jer. 52:12,13 says, "Now in the fifth month, in the tenth day of the month (Av 10)...came Nebuzar-adan...unto Jerusalem, and burned the house of the LORD, and the king's house; and all the houses of Jerusalem."

From 10 Av, Sunday (Aug. 2, 1998) to Elul 29 (Sunday, Sept. 20) is 50 days by inclusive reckoning.

In 30 AD, from Jesus' resurrection day (Sunday, Nisan 16) to Pentecost (Sunday, Sivan 6) was 50 days (inclusive). That is when the Spirit of Christ returned to the church. Also in 30 AD, from 10 Av (Sunday, anniversary of temple burning) to 29 Elul (Sunday, Eve of Feast of Trumpets, anniversary of Eve being taken out of the body of Adam) was 50 days (inclusive), both exactly as in 1998.

We are the temple of the Spirit of Christ. Will it be these same 50 days before we are taken out of the Body of Christ? John 4:35 (NIV) says, "Do you not say, 'Four months more and then the harvest?'" If we count Sivan, Tamuz, Av and Elul, we have four months (inclusive). It seems possible that both the Pre-Trib Rapture and the Pre-Wrath Rapture might take place on the Eve of the Feast of Trumpets. From the last day of 5758 to the last day of 5767 (1998 to 2007) is ten years (inclusive) too, and the church under persecution is told, "ye shall have tribulation ten days." That word for "days" can be translated years. The meaning is to be understood by the context.

If we believers have lost our first love, some have the doctrine of Balaam, casting "a stumbling block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication (joining together), others are listening to Jezebel's teaching to commit fornication (joining together), others have "defiled their garments" (Rev. 3:4), or are lukewarm, we may have two alternatives. These could be having tribulation ten years, or not having any condemnation mentioned against us, we could go through the "open door" of Rev. 3:8.

These messages to the seven churches are for us, now when the Rapture is "at hand." We should read them and search our souls to be sure we have no condemnation mentioned against us. The door is open before the Philadelphians (which means brotherly love). Jesus said, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets" (Mt. 22:37-40).

You know, I think love is important. Gal. 5:13,14,18,22 says, "brethren (believers that already love the Lord), ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself....But if ye be led of the Spirit, ye are not under the law....But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law." Eph. 1:4 says, "we should be holy and without blame before him in love." I John 4:11,12, 16,17 says, "Beloved, if God so loved us, we ought also to love one another....If we love one another, God dwelleth in us, and his love is perfected in us....God is love; and he that dwelleth in love dwelleth in God, and God in him. Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world." Jude 21 says, "Keep yourselves in the love of God."

The "Lord Jesus Christ" will "judge the quick and the dead at his appearing (the Pre-Trib Rapture) and his kingdom" (the Judgment Seat of Christ on the first day of the millennial Day of the Lord) (II Tim. 4:1).
Rosh Hashana, of course, occurs at Rosh Chodesh (new moon) of Tishrei.

A 5-Doves friend noted, from the scriptures, "'Blow up the trumpet in the new moon, in our time appointed . . .' Perhaps as David said, 'tomorrow is the new moon, and I should not fail to sit with the king at meat . . .' I can only wait and watch hopefully . . ."

Rosh Hashana occurs 70 days (10 weeks of 7 days) from the Fast of Tammuz, and 50 days (same length of time as between Pentecost and resurrection) from the Fast of Av.

Also, it is rare (1/7 or 14% probability?) that many of the important dates of the Jewish calendar fall on Sunday (if one does they all do?). Here are the ones in 5758 I've found:

Pesach II (Passover II) on 15 Nissan - Sunday, 4/12/1998
Rosh Chadesh (new moon) I Iyyar on 30 Nissan - Sunday, 4/26/1998
Yom Yerushalayim (Jerusalem Day) on 28 Iyyar - Sunday, 5/24/1998
Shavuot I (Passover I) on 6 Sivan - Sunday, 5/31/1998
Tzom Tammuz (Fast of Tammuz) on 18 Tamuz - Sunday, 7/12/1998
Tisha'B Av (Fast of Av) on 10 Av - Sunday, 8/2/1998
Rosh Chadesh (new moon) II on Elul on 1 Elul - Sunday, 8/23/1998
Erev Rosh Hashana (Eve of Jewish New Year) on 29 Elul - Sunday, 9/20/1998

May Yeshua continue to bless you, as I pray he will!

P.S. Yesterday, while studying at the university computer lab, the Holy Spirit opened the door to share with a Jewish mother/student who was sitting next to me for more than an hour. She listened, asked questions, and opened up and heard the good news -- "to the Jew first" -- of the gospel, I believe, for the first time in her life! She gave me her e-mail address, and I will follow up with her. Pray with me, please, that Yeshua reveals herself to her in the coming days. Praise Him!

My reply

You have my prayers.

> Shavuot I (Passover I) on 6 Sivan

Why is Pentecost called "Passover I"?

Incoming Email

I FROM CAPS. Marilyn--Please take a look at the following re the timing of the Rapture:

In MIcah ch 7:2-9 there is a description of what I believe to be conditions in the Tribulation period. Notice the following: vs. 2--The "good man" is "perished" out of the earth. This is the Hebrew word "Abad" ,Strong # 6, meaning "to gather, to remove". It is the same word used in ISAIAH ch. 57:1 "The righteous perisheth and merciful men are taken away.."Isa. ch 57 goes on to describe conditions after the Rapture (see vs.3-5 which tells about the ungodly).
vs. 3(of Micah ch. 7)--"they do evil with both hands..."
vs. 4--"The best of them is as brier..."
vs. 8---"when I sit in darkness..." i.e. during the tribulation period after the Rapture !
vs. 9 " I will bear the indignation of the Lord, because I have sinned against Him..."

NOW NOTICE MICAH 7:1 "WOE IS ME ! FOR I AM AS WHEN THEY HAVE GATHERED THE SUMMER FRUITS, AS THE GRAPEGLEANINGS OF THE VINTAGE:THERE IS NO CLUSTER TO EAT: MY SOUL DESIRED THE FIRSTRIPE FRUIT." Does this not give us the TIMING of when the events that are described take place !! It appears that the timing of the "good man perishing" is indicated in vs.1.It is at the time of the GATHERING of the SUMMER fruits--i.e. right after they HAVE BEEN gathered !Also it is when the grapes HAVE BEEN gathered for the VINTAGE.Now what time could this possibly be? The end of the main summer fruit harvest would be in late AUGUST OR BY MID- SEPTEMBER.Also, isn't the grape harvest mainly in the month of SEPTEMBER? The REVELL bible dictionary indicates that in the month of ELUL figs are processed and wine making begins. To me , this ch .gives perhaps one of the clearest time indicators of the rapture.

This also helps explain JER. 8:20 which states "The harvest is past, the summer is ended (Amplified adds 'and fruit gathering over'), and we are not saved." More to come on this later. GOD BLESS.

P.S. I have re-studied the timing indicators in Song of Solomon and will send infor. on that next.

My reply

When I looked at Micah 7 in the KJV before, the "firstripe fruit" seemed to suggest Pentecost, before summer, and "The good man is perished out of the earth" tied in with a Pentecost Rapture. "Woe" comes in the Tribulation, so that first verse seemed like after the Rapture, and the last verse of chapter 6 said, "ye shall bear the reproach of my people."

Just now, I decided to see if "firstripe" is really there in the Hebrew. Guess what. In Green's Interlinear, under the Hebrew words, it says, "I am like the gatherings of RIPE fruit" Even so, his translation along the side has "summer fruits." Also, under the Hebrew words, he has, "the EARLY FIG craves my soul" instead of his "first-ripe fruit" along the side and the KJV's "firstripe fruit."

According to Unger's Bible Handbook, Ab (which means fruitful), or Av, is the principal fruit month. He lists grapes, FIGS, walnuts, olives, etc., and says that the vintage begins.

Song of Solomon 2:13 says, "green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away." Under the Hebrew words, Green has "The fig tree spices her unripe figs, and the vines (by) the blossom give a fragrance. Arise, COME, My love, My beautiful one and come yourself."

Therefore, it looks like it is a time of unripe figs and when the grape blossoms are giving off fragrance. That doesn't sound like it could be far off. Av 1 was today, July 24.

Av 9 is Sunday, Aug. 2. I wondered why some sources say the temples were burned on Av 9 and the Bible says the first one was burned Av 10. Lately, I found out that the fire started in the evening of Av 9 and burned on into Av 10. Well, for the first time, that makes sense.


As a sidelight, the harvesters started work again on the wheat field near us this afternoon. They were still parked on the far side of the field when I went out for lunch, as they have been ever since they arrived and did one corner, but tonight, I saw that quite a bit of work had been done around the edges this afternoon and the machines are now parked on our side of the field.

Incoming Email

The following taken from John Zachary's

Year of the Crucifixion

Scholars have verified that the temple was destroyed by Rome in AD 70. By knowing the year of the temple's burning, I found the date of that event. However, the crucifixion has several years that could qualify as the year Jesus died. We know the year Jesus began his ministry since Luke specifies the year Jesus went to the river Jordan to be baptized by John the Baptist.

In the fifteenth year of the reign of Tiberias Caesar (Luke 3:1).

Tiberias Caesar became emperor of Rome on August 19, AD 14. Tiberias 15th year began on August 19, AD 28, and ended one year later on August 18, AD 29. Jesus began his ministry in this interval.

What can we learn from Jesus being baptized in the 15th year of Tiberias Caesar? We can discover when Jesus' first Passover occurred. There are two possible years.

€If John baptized Jesus before the Passover in AD 29, then Jesus' first recorded Passover happened in AD 29.
€However, if Jesus were baptized after the Passover in AD 29, then his first Passover would have been in AD 30.
We have set the beginning years of Jesus' ministry as either AD 29 or 30. If we add the number of years Jesus' ministry lasted to AD 29 or 30, then we can find the most viable years for the crucifixion. John's gospel refers to three or possibly four Passovers during Jesus' ministry. We simply add three to four years to AD 29 or 30, the year Jesus began his ministry, to find viable years for the crucifixion.

€If Jesus' first Passover happened in AD 29, and we add three or four Passover years, then Jesus died at either the Passover in AD 31 or 32 as follows:
€What is the latest year possible for Jesus' crucifixion? Jesus' first Passover may have happened in AD 30. If we add four Passover years to AD 30, then Jesus died at the Passover in AD 33 as follows:

Based on the gospels of Luke and John, the primary years for Jesus' crucifixion had to be AD 31, 32 or 33.(1)

Day of the Crucifixion

According to the gospels, Jesus arose from the dead on Sunday, the third day after the crucifixion. All of Christendom accepts that Jesus resurrected on Sunday. Since Jesus died three days before Sunday, we must understand how biblical people counted three days at the time of Moses or Jesus.

In our culture, if I said "Let's meet in three days," we would count tomorrow as the first day. Contrary to our society, the biblical culture counts today as the first day. Consider how each day is counted in the following Scripture.

When you sacrifice a fellowship offering to the Lord, sacrifice it in such a way that it will be accepted on your behalf. It shall be eaten on the day you sacrifice it [1st Day] or on the next day [2nd Day]; anything left over until the third day [3rd Day] must be burned up. If any of it is eaten on the third day, it is impure and will not be accepted (Lev. 19:5-7).

How are the three days counted in this verse? Consider how the first day is counted by these two points:

€Today, the day of the sacrifice, counts as the first day.
€Today counts as a whole day, not part of a day.

We have found a 24 hour contrast between the way our culture counts three days versus the biblical culture. In the verse above, the only full 24 hour day is the second day. Finally, the third day, a partial day, counts as a whole day. We can map this method of counting as follows:

Applying this verse to Jesus' crucifixion, we realize that the day of Jesus' death, Friday, counted as the first day. The only full 24-hour day was Saturday. Jesus' Sunday resurrection, a partial day, counted as the third day.

Daniel's Linear Prophecy and Lunar Cycles

I have used astronomy and archaeology to show Daniel's linear prophecy began on March 14, 445 BC. We count 173,880 days from March 14, 445 BC, to Jesus' entry into Jerusalem on April 6, AD 32.

Why are the 173,880 days important?

The 173,880 days come from Daniel's "time-oriented" prophecy. According to Daniel's prophecy, the Messiah would enter Jerusalem at a specified time after the decree to rebuild Jerusalem was issued as shown by a literal interpretation of the following verses.

>From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One [Messiah], the ruler, comes, there will be seven `sevens,' and sixty-two `sevens.' .... After the sixty-two `sevens,' the Anointed One will be cut off [crucified] and will have nothing (Dan. 9:25-26).

A literal interpretation of biblical literature yields the 173,880 days.
Consider these ideas:

Daniel's prophecy is based on seventy (70) periods of seven year cycles. Literally, the Old Testament called for the land in Israel to lie idle every seventh year. "Six years you shall sow your field, and six years you shall prune your vineyard and gather in its crop, but during the seventh year the land shall have a sabbath rest, a sabbath to the Lord. . . . the land shall have a sabbatical year" (Lev. 25:3-5).

Keeping the seven year cycles in mind, Daniel's prophecy reveals that seven "cycles of seven years" would be counted to start the prophecy, which equals 49 years. So the first segment of Daniel's "time-oriented" prophecy culminated in a year of Jubilee, the 50th year.

The second time span in Daniel's prophecy calls for a period of sixty-two (62) "cycles of seven years," which equals 434 years. Adding the initial 49 years to the 434 years equals 483 years.

According to Daniel's prophecy, the Messiah was to appear at Jerusalem 483 years after the decree to rebuild Jerusalem.

Let's multiply the 483 years by the number of days in a year. Our solar calendar has 365* days each year. The Hebrew lunar calendar contains 354 days in a normal year or 383 days in a leap year. Which length is correct? Let's assume that the length of a year revealed in the Bible is correct. What will we find?

The Bible uses 360 days for a biblical year. We find the 360 days in the books of Genesis[noah] and Revelation. Consider the 360day year found in the book of Revelation.

They [Gentiles] will trample on the holy city for 42 months. And I will give power to my two witnesses, and they will prophesy for 1,260 days, clothed in sackcloth (Rev. 11:2-3).

By this verse, 1,260 days equal 42 months. We divide the 1,260 days by 42 months to arrive at 30 days in a month.

Since there are 12 months in a year, we multiply 30 x 12 to equal 360 days in a year.

Now we can get the exact length of Daniel's time line. We must multiply 483 years by 360 days in a year to get 173,880 days.

When we add 173,880 days to March 14, 445 BC, we arrive at Sunday, April 6, AD 32. Jesus rode into Jerusalem on April 6, AD 32 with crowds proclaiming him as the Messiah. The date of April 6, AD 32, isolates the 14,000 days hidden in Daniel's "time-oriented" prophecy.

Other Views of Daniel's Prophecy

Scholars interpret Daniel's "time-oriented" vision many different ways. These interpretations differ in the way they view the beginning and ending of Daniel's time line. Let's review the different interpretations by looking at the various dates possible for issuing of the decree to rebuild Jerusalem.

Decree to Rebuild Jerusalem

Scholars conclude that only three Persian kings could have issued the order to rebuild Jerusalem. Some believe Cyrus issued the decree between 539 and 536 BC. Others think Darius issued the decree in 520-519 BC, which confirmed Cyrus' original decree to rebuild the temple. Others hold that Artaxerxes issued the decree to Ezra in 458 BC. Finally, many espouse Artaxerxes' decree to Nehemiah on March 14, 445 BC.

According to the biblical references noted in the chart above, Artaxerxes' decree to Nehemiah is the only decree that specifically relates to rebuilding Jerusalem. All the other decrees were related to the temple.

Nevertheless, I can evaluate each date given in the chart above as to whether it is the actual decree to rebuild Jerusalem. According to Daniel's time line, 483 years must pass from the issuing of the decree to rebuild Jerusalem to the coming of the Messiah in AD 28. Jesus began his ministry in the 15th year of Tiberias Caesar according to Luke 3:1, which fell between August 19, AD 28 and August 18, AD 29.

So if you believe that Cyrus issued the decree to rebuild Jerusalem in 539 BC, then Daniel's time line must attain the 15th year of Tiberias Caesar in AD 28.

Insert any date believed to be the decree to rebuild Jerusalem. Next, add 483 years to find out if the time line attains AD 28, the year Jesus started his ministry.

Cyrus' decree in 539-536 BC attains 53 BC. Tiberias Caesar's 15th year occurred 80 years later. If 173,880 days are added to Cyrus' decree, the time line reaches 60 BC. So Cyrus' decree does not appear to be a good choice for the decree to rebuild Jerusalem.

the decree given by Darius to rebuild the temple in 520-519 BC only attains to 36 BC. Daniel's time line does not fit Darius' era.

Artaxerxes' decree to Ezra attains AD 26, two years short of Tiberias' 15th year. If 173,880 days are added to the March 8, 458 BC date, the time line arrives at March 31, AD 19. So Ezra's journey to Jerusalem in 458 BC does not appear to be a good choice for the decree to rebuild Jerusalem.

Obviously, only Artaxerxes' decree to Nehemiah yields the correct fit. Yet, some do not like this choice since it requires a 360 day year.

The End of Daniel's Prophecy

I have taken a literal view of Daniel's "time-oriented" prophecy in which the final seven years (the 70th week -Dan. 9:27) is yet to be fulfilled. However, some scholars believe that the entire prophecy was completely fulfilled at Jerusalem's destruction in AD 70. Those believing Daniel's prophecy is complete need a pair of scissors to cut and paste Daniel's words to fit their interpretation. In the following verses, I have moved the 27th verse and colored the words blue to match this scholarly viewpoint.

After the sixtytwo `sevens,' the Anointed One will be cut offand will have nothing. He will confirm a covenant with many for one `seven,' but in the middle of that `seven' he will put an end to sacrifice and offering. And one who causes desolation will place abominations on a wing of the temple until the end that is decreed is poured out on him. The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed. (Dan. 9:26-27 \\Verse 27 cut and pasted to match a nonliteral interpretation held by many Bible students).

In this structure, the sequence of events usually places Jesus' 3* year ministry as the first half of Daniel's 70th week, and Rome's destruction of Jerusalem and the temple in AD 70 as the end of the prophecy.

The 360-Day Year

In the books of Genesis and Revelation, the length of a year is defined as 360-days. The 360-day year decodes Daniel's linear prophecy. From the decree to rebuild Jerusalem on March 14, 445 BC, I have added 173,880 days based on the 360-day year to attain April 6, AD 32, the day Jesus rode into Jerusalem with crowds proclaiming him as the Messiah. Exactly 14,000 days later, Rome set fire to the temple. The 360-day year uncovers the 14,000 days in Daniel's linear prophecy. In turn, the 14,000 days apply perfectly to the 21st century.

I have used Scripture to interpret Scripture. The 360-day year gives us a flawless interpretation of Daniel's linear prophecy that yields 14,000 day generations in both the 1st and 20th centuries. Are there other biblical prophecies that depend on the 360-day year?...

this all seems to make alot of sense to me.....I just wanted to run it by you Marilyn... to see what you thought of it.........God Bless

My reply

I disagree with most of it. For starters, he has failed to figure out when to start counting to arrive at the 15th year of Tiberius. He became Co-Rex Jan. 16, 12 AD, and was practically the sole monarch over Syria and Palestine from that time, Augustus concerning himself over other areas. By Jewish inclusive reckoning, his 15th year was 26 AD.

The temple was begun in BC 20/19. Jesus was born in BC 5 and was about 30 in 26 AD, the 15th year of Tiberius and the 45th year of the building of the temple. The first Passover of Jesus' ministry was in 27 AD, the 46th year of the building of the temple. There were four Passovers and Jesus was crucified in 30 AD, 40 years before the city and temple were burned, fulfilling Ezekiels prophecy of the 40 years (Ezek. 4:6,7). Forty means testing and probation. Israel was given 40 years to see if they would repent.

Since we know without the shadow of doubt that the Lord said that Cyrus gave the command to build the city, then Cyrus' command is the starting year of the 483-year countdown to the year after which the Messiah was to be killed. Isa. 44:28 says, "That saith of CYRUS, He is my shepherd, and shall perform all my pleasure: even SAYING TO JERUSALEM, THOU SHALT BE BUILT; and to the temple, Thy foundation shall be laid."

Martin Anstey found an 82-year mistake in Ptolomy's chronology in the time of the Persian kings. The correct start date for the 483 years was BC 454. 454 + 483 = 29 AD, according to Jewish inclusive reckoning. Since Messiah was to be killed after that, 30 AD fits perfectly without any such contrived thing as converting our years to days and dividing by 360. In a 19-year cycle, our years just about equal the Jewish years. The Jewish calendar was a lunar/solar calendar regulated by both the sun and the moon. It kept straight with the seasons.

I don't believe in his 14,000-day generation. A generation was demonstrated to be 40 years when Israel wandered 40 years in the wilderness while one generation died off. It was also demonstrated from 30 AD to 70 AD.

   Pro and Con 161   Or Return  Home

Contact me for more information at:

send me e-mail now.

8641 Sugar Gum Road, Riverside, CA, 92508, USA; (909) 653-4110, FAX (909) 697-8960

© 1998 Marilyn J. Agee
Updated 7-24-98