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The Jews call the Feast of Trumpets Rosh Hashanah:

Originally, it was NOT called Rosh Hashanah:

“Rosh Hashana, which literally means head of the year” {it was} “not called Rosh Hashanah until Talmudic times” (Kramer, Amy J. Rosh Hashana Origins. Copyright © 1998-1999 Everything Jewish, Inc. http://www.everythingjewish.com/RoshH/RH_origins.htm 9/16/04).

Alongside special offerings in the Holy Temple, Torah assigns one single commandment to be performed on Rosh HaShana: The sounding of the shofar. In fact, Torah doesn’t refer to the first day of the seventh month as Rosh HaShana, (which is a later appellation), but merely as Yom Hatru’a – the Day of the Shofar Blast. (Shana Tova! The Temple Institute email newsletter. Elul 29, 5778/September 9, 2018)

Anyway, the Jews not only changed the name, they also changed the year.

Though the Jews refer to the one that starts on sunset 22 September 2025 as year 5786, it is off by about two centuries.

The Jewish year claim confuses many people as the numbers do not add up with scripture.

The “Rabbinic chronology” is based on something called the Seder Olam. Here is some of what The Jewish Encyclopedia says about it:

SEDER ‘OLAM RABBAH: …

Earliest post-exilic chronicle preserved in the Hebrew language. In the Babylonian Talmud this chronicle is several times referred to simply as the “Seder ‘Olam” (Shab. 88a; Yeb. 82b; Nazir 5a; Meg. 11b; ‘Ab. Zarah 8b; Niddah 46b), and it is quoted as such by the more ancient Biblical commentators, including Rashi. But with the twelfth century it began to be designated as “Seder ‘Olam Rabbah,” to distinguish it from a later, smaller chronicle, “Seder ‘Olam, Zuṭa”; it was first so designated by Abraham ibn Yarḥi (“Ha-Manhig,” p. 2a, Berlin, 1855). …

The 420 years of the Second Temple are divided into the following periods: the domination of the Persians, 34 years; of the Greeks, 180 years; of the Maccabees, 103 years; of the Herods, 103 years. It will be seen that the allowance, contrary to historical facts, of only thirty-four years for the Persian domination is necessary if agreement with the Biblical text is to be insisted upon; for it is stated (Dan. ix. 24) that the second exile was to take place after seventy Sabbaths of years (= 490 years). If from this number the seventy years of the first Captivity be deducted, and the beginning of Alexander’s domination over Palestine be placed, in accordance with Talmudical evidence, at 386 years before the destruction of the Second Temple, there remain only thirty-four for the Persian rule. (Seligsohn M. Seder Olam. Jewish Encyclopedia of 1906)

So, even a century ago, The Jewish Encyclopedia saw that it has problems.

Here is something from Jewish scientist Saul Kullook in 2018:

“According to Seder Olam Rabbah and our current Hebrew calendar, the destruction of the First Temple took place in 442 BCE. This means that Seder Olam Raba and our current Hebrew calendar are out of synch with modern historical records concerning the destruction of the Temple. It introduces a difference of 164 years in relation to the scholarly counting for past historical events.” (Berkowitz AE. Scientist Claims Redemption May Be Much Closer Than You Thought. Breaking Israel News, June 28, 2018)

Notice also something that the Talmud says:

Rabba bar bar Ḥana said that Rabbi Yoḥanan said: What is the meaning of that which is written: “The fear of the Lord prolongs days, but the years of the wicked will be shortened” (Proverbs 10:27)? The fear of the Lord prolongs days; that is a reference to the First Temple, which stood for four hundred and ten years … (Yoma 9a)

And while I am not in agreement with the 410 years, that is the often repeated Jewish position on how long the first temple stood.

That being the case, consider that according to The Jewish Encyclopedia:

SOLOMON – Third king of all Israel; reigned from about 971 to 931 B.C (Hirsh EG, et al. Solomon. Jewish Encyclopedia of 1906).

Since the Temple was begun in the 4th year of Solomon’s reign (1 Kings 6:1) and it took 7 years to complete (1 Kings 6:37), if you take 410 years from (971-4-7) 960 you come up with 550 BCE. That is over 100 years off from 442 BCE that the Seder Olam points to.

Thus, ignoring even non-Jewish secular sources, the Jewish numbers do not add up.

Notice an admission reportedly from Jewish Rabbi Simon Schwab related to some of this:

6. The gravity of this intellectual dilemma posed by such enormous discrepancies must not be underestimated. The unsuspecting students — including the pupils of our Yeshivoth and Beth Jacob High Schools — are faced with a puzzle that appears insoluble. How could it have been that our forebears had no knowledge of a period in history, otherwise widely known and amply documented, which lasted over a span of 165 years and which was less than 600 years removed in time from the days of the Sages who recorded our traditional chronology in Seder Olam? Is it really possible to assume that some form of historical amnesia had been allowed to take possession of the collective memory of an entire people? This should be quite like assuming that some group of recognized historians of today would publish a textbook on medieval history, ignoring all the records of, say, the thirteenth and fourteenth centuries of the Common Era. Would this not seem inconceivable even for those who, unfortunately, do not possess the necessary emunas chachomim to accept the world of our Sages?

7. This enormous discrepancy between sacred tradition and secular data would appear at first glance to frustrate any and all hope that it might be possible to compile a comparative chronology acceptable to Orthodox Jewry and secular historians alike. To faithful believers in the veracity of our most sacred literature, both Biblical and Rabbinic, there seems to be left only the following two alternatives between which to choose: One: Faithfully to put our trust in the superior wisdom of our inspired teachers of Torah who have arrived at the absolute Truth and, consequently, to reject categorically and absolutely the right of any secular scientist, even the most objective in his field to contradict our convictions. In this case, it would mean that we would have to declare that these 165 years which our Tradition has ignored are, in fact, non-existent, and have been conjectured by secular historians out of the clear blue sky. According to this method of reasoning, it would follow that all the historical developments reported in connection with the timetable of ancient history referring to that period are not history but fiction and based on misinterpretation and misleading evidence. Or Two: We might accept the unanimous opinion of secular historians as coming as close to the objective truth as that is possible, but make an ingenious attempt to interpret the Biblical data and to treat the traditional Rabbinic chronology as mere Aggadic homily which may lend itself to symbolic or allegorical evaluation. This dilemma is most unfortunate. For it would appear that the only course to take would be either to “correct” secular ancient history by 165 years which we would then have to call “fictitious” or else to declare that our traditional calendar is based not on historical calculations but on Aggadic pronouncements. Even centuries ago, in his “Me’or Eynayim” (35), Azariah de Rossi, a controversial figure in the annals of our people, criticized the puzzling texts of Seder Olam and of the Talmud, much to the righteous indication of contemporary and later Rabbinic scholars (cf. R. David Gans in Tzemach David (#3448) and R. Jacob Emden to Seder Olam 30). (Breuer M, Breuer J. Jubilee Volume Presented in Honor of the Eightieth Birthday of Rabbi Dr. Joseph Breuer. P. Feldheim, 1962, pp. 182-183)

Schwab reportedly also admitted:

4. The Torah-true historian is now confronted with a truly vexing problem. Ancient history of the Babylonian and Persian Empires presents us with completely different data. These figures can hardly be doubted for they appear to be the result of painstaking research by hundreds of scholars and are borne out by profound erudition and by ever increasing authoritative evidence. Sometimes small discrepancies of a year or tow at the most have yet to be accounted for, but complete agreement seems to be almost within reach at the present time…. Since according to Ezra (6:15) the Second Temple was completed in the sixth year of Darius I, the date following the secular chronology must have been 517 BCE; i.e., exactly 70 years after the date (again, established by secular historians) for the destruction of the First Temple (587 BCE). Consequently the first year of the era of the Second Temple was 517 BCE and not 351 BCE. As long as we cannot doubt the date given for the destruction of the Second Temple (70 CE) we are compelled to admit that the Bayis Sheini must have existed for no less than 586 years instead of the 420 years given by tradition. This amounts to a discrepancy of over 165 years compared with our Jewish way of reckoning!

5. Furthermore there are at least nine Persian kings beginning with Cyrus (seven of these reigned subsequent to the consecration of the Temple) until the beginning of the Greek Era, during a period of well over 200 years. Compare with these figures the statements of Seder Olam and of Talmudic-Rabbinic literature (Seder Olam 30, Rosh Hashanah 3b) which know of only four Median-Persians kings ruling over a period of not more than 52 years, of which only 34 years belong to the period subsequent to the building of the Second Temple. …

B. 1. There seems to be left, as yet unexplored, only one avenue of approach to the vexing problem confronting us. It should have been possible that our Sages — for some unknown reason — had “covered up” a certain historic period and purposely eliminated and suppressed all records and other material pertaining thereto. If so what might have been their compelling reason for so unusual a procedure? Nothing short of a Divine command could have prompted our Chazal, those saintly “men of truth” to leave out completely from our annals a period of 165 years and to correct all data and historic tables in such a fashion that the subsequent chronological gap could escape being noticed by countless generations, known to a few initiates only who were duty-bound to keep the secret themselves. 2. In the course of our inquiry, we do indeed find a Divine command conveyed by an angel to Daniel to “seal the words and close the book” at the end of a long prophesy which begins in Chapter 11:1 and ends at Chapter 12:4 in the Book of Daniel…. (Excerpts from Comparative Jewish Chronology (pp177-197) in Jubilee Volume for Rav Yosef Breuer by Rabbi Simon Schwab as cited in Avodah Mailing List Volume 11 : Number 018 Tuesday, May 27 2003. http://www.aishdas.org/avodah/vol11/v11n018.shtml accessed 06/05/16)

Perhaps it should be noted that allegedly a formal retraction of his “coverup theory” appeared in Schwab’s volumes of “Selected Writings” – but he insisted that even though the explanation was not tenable the problem remained.

Here is more about the changing of dates from a non-Jewish source:

Furthermore, the shortening as perpetuated in the Sedar Olam was deliberate!

While not openly admitting this, present day Jewish scholars acknowledge that there is something enigmatic about the Sedar Olam’s dating. For example, after stating that the commonly received dates from the Ptolemaic chronology “can hardly be doubted,” Rabbi Simon Schwab, nevertheless goes on to uphold his own tradition:

“It should have been possible that our Sages — for some unknown reason — had “covered up” a certain historic period and purposely eliminated and suppressed all records and other material pertaining thereto. If so what might have been their compelling reason for so unusual a procedure? Nothing short of a Divine command could have prompted our Chazal, those saintly “men of truth” to leave out completely from our annals a period of 165 years and to correct all data and historic tables in such a fashion that the subsequent chronological gap could escape being noticed by countless generations, known to a few initiates only who were duty-bound to keep the secret themselves.” (Emphasis Schwab’s)

This is an astonishing proposal. Schwab, along with other Jewish commentators, further suggests that the reason why God directed the sages of the 2nd century AD to become involved in falsifying the data was to confuse anyone who might try to use the prophecies of Daniel to predict the time of the Messiah’s coming.

This was supposedly done to honour Da 12:4: “shut up the words, and seal the book, even to the time of the end.” He adds that the reason the sages had adopted the non-Jewish Seleucid Era calendar was part of a scheme to do just that–to close up the words and seal the book of Daniel. Schwab also states that if the 165 years were included it would reveal “we are much closer to the the end of the 6th Millennium than we had surmised.” (Schwab mentions this date as the time when many rabbis expect Messiah to come.).

But can any sincere reader accept such a flimsy reason as justification for distorting history? It actually accuses God himself of perpetrating a dishonest deception.

Indeed, it is manifestly apparent that the real reasons for the deliberate altering of their own national chronology in the Seder Olam were: (1) to conceal the fact that the Da 9:25 prophecy clearly pointed to Jesus of Nazareth as its fulfillment and therefore the long awaited Messiah, and (2) to make that seventy week of years prophecy point instead to Simon Bar Kokhba! Rabbis in the century immediately following Christ Jesus had a tremendous problem with so direct a prophecy as Da 9:24-27. This chapter speaks of Messiah’s appearing 69 “weeks” (i.e., 69 sevens) or 483 years after the going forth of a commandment to restore and to build Jerusalem. This 538 BC prophecy {Da 9:1} unmistakably points to the start of the ministry of Jesus Christ in 29 AD. Such must either be acknowledged and his person accepted or completely erased from Jewish consciousness. The latter could be accomplished if the 69 (or 70) weeks of years could some

how be made to apply to the century after the life of Christ. Then it would be possible for the rabbis to point to another messiah who, as circumstances would have it, was cut off in death some 100 years after the crucifixion of our Lord.

The 10th day of the month Ab (c. mid-August) is a great day of sorrow to Israel. On this day in 588 BC, the Babylonians destroyed Solomon’s Temple. Further, the second temple was laid waste by the Romans under Titus on the same day in 70 AD. And on this very day in 135 AD, at the conclusion of a 3 1/2-year revolt, the Romans crushed the army of the “messianic” Simon Bar Kokhba (also spelled “Cocheba”).

Bar Kokhba had been declared the long-awaited Messiah by the foremost Jewish scholar of that day, the highly venerated Rabbi Akiva (Akiba) ben Joseph. In 130 AD. Emperor Haddrian of Rome declared his intention to raise a shrine to Jupiter on the site of the temple, and in 131 he issued a decree forbidding circumcision as well as public instruction in the Jewish law. Having preached peace all his life, the 90-year-old Akiva gave his blessing to the revolution by proclaiming that Bar Kokhba was the “star out of Jacob” and the “sceptre out of Israel.” {Nu 24:17}

In his 98th year, Akiva was eventually imprisoned and condemned to death by the Romans. Among the many accolades heaped upon Akiva, that which elevated him as a pre-eminent authority, was the acknowledging of him as “the father of the Mishnah.” Such prominence gave great weight to the messianic expectancy Akiva placed upon Bar Kokhba.

Akiva’s students became some of the most prominent sages of the following generation. Among these was Yose (Josi) ben Halafta. Akiva’s influence on Halafta is apparent from a statement made concerning his education; it was merely said that Rabbi Akiva had been his teacher. As his mentor Akiva’s regard for Bar Kokhba would have been thoroughly imbedded in Yose.

The preceding overview explains why the Seder Olam is held in such veneration and why the Jews still use it for their national dating. Yet the fact remains that it is a dishonest attempt to conceal the truth with regard to the Da 9:24-27 prophecy.

By removing the 164 (or 165) years from the duration of the Persian Empire, Rabbi Halafta was able to make the 483 year Da 9:24-27 prophecy fall reasonably close to the years prior to the 132 AD revolt during thich Bar Kokhba rose to prominence as Israel’s military and economic leader. Then with Akiva proclaiming, “This is the King Messiah” followed by “all the contemporary sages regarding him as the King Messiah,” the Jewish populace united around this false hope. (Jones F. Appendix G: The Seder Olam Rabbah — Why Jewish Dating is Different.In: Pierce L, Pierce M, editors. The Annals of the World. Master Books. Copyright 2003. ISBN: 089051-360-0, pp. 932-933)

While I do not agree with all that is asserted in the above, the author is correct that the dating issue with the Jews seemed to be deliberate. Consider also the following prophecy:

4 … Their lies lead them astray, Lies which their fathers followed. (Amos 2:4)

4 … And their lies have caused them to err, After which their fathers did walk. (Amos 2:4, JPS)

4 … their lies caused them to fall into error and live the way their ancestors did. (Amos 2:4, CJB)

Many peoples have chosen to rely on lies, sometimes called tradition (though not all traditions are based on lies), instead of acting on the truth.

Many Jewish scholars realize the errors in the Seder Olam (e.g. Berkowitz AE. Scientist Claims Redemption May Be Much Closer Than You Thought. Breaking Israel News, June 28, 2018; First M. Jewish History in Conflict. Jason Aronson, Inc. Jerusalem, 1997, pp. 44-80), and several admit that the errors seemed to be to affect the interpretation of Daniel 9:24-26 (ibid). According to Michael First, some of the modern Jewish scholars in the latter category appear to include Hayyim Shvilly (ibid, p. 70), Benny Isaacson (p. 71), Ben Zion Wacholder (pp. 73-74), Jay Braverman (p. 74), Joseph Tabori (pp. 76-77), and Henry Guggenheimer (p. 78). Berel Wein is said to have admitted that “the Jewish way of counting is off 166 years” (p. 78), whereas Samuel Hakohen admitted that Jewish sages provided an incorrect chronology “to accurately predict the time of the coming of the Messiah” (pp.78-79). Michael First also lists Jewish scholars in the 8th through 15th centuries (such as Pirkei De-Rabbi Eliezer, Josippon, Moses ben Samuel ka-Kohen Gikatilla, Rashi, Zerahiah ben Isaac ha-Levi Gerondi, Abraham ben David ha-Levi Ibn David, David Kimhi, Samuel ben Nissim Masnut, Isaac ben Joseph Israeli, Isaac Abravanel) who had problems and/or wrote in contradictions related to one or more parts of the Jewish chronology of the Seder Olam (pp. 183-198).

In the case of Akiva, he apparently believed so much in Bar Kochba that he felt he had to make a change in chronology that many Jews now follow. Notice something else related to him from the Jewish Talmud where he tried to tie Bar Kochba to a passage in Numbers 24:17:

Rabbi Shimon ben Yohai taught: Rabbi Akiva would expound, A star has risen from Jacob – “Kozba [Bar Kokhba] has risen from Jacob.” When Rabbi Akiva would see bar Kozba, he would say: “This is the anointed King – the Messiah.” Rabbi Yohanan ben Tortah said to him: “Akiva, grass will sprout from your cheeks and still the Messiah will not arrive.” (Yerushalmi, Taanit 4:5)

Yes, Bar Kochba was not the Messiah, but believing that he was (and that Jesus was not) seems to have influenced the ‘dating of the world.’ Akiva actually changed Bar Kosiba’s name (suggesting he was a disreputable son) to Bar Kochba, which for a time, seemed to prolong the myth he was Messianic. He led a revolt against Rome from 132 until his death in 135–like that Temple reference, this was off about 100 years from Jesus’ time–that does not seem to be a cooincidence.

Notice another Jewish observation about Bar Kochba:

The Sages called him not Bar Kochba (the son of a star) but Bar Koziba (the son of a lie). His real name was neither; it was Bar Kosiba. (Hammer H. One triumph and two tragedies. The Jerusalem Post, November 29, 2012 http://www.jpost.com/Magazine/Judaism/One-triumph-and-two-tragedies accessed 08/01/16)

Yet because of their ‘greatest sages,’ Akiva tried to make others believe Bar Kosiba was really the Messiah, many Jews seemed to accept/make calculation changes.

Now, is there any other Jewish indication that the Jews changed their calculations?

Yes, as the first century Jewish historian Josephus wrote the following:

6. When therefore the generals of Antiochus’s armies had been beaten so often, Judas assembled the people together, and told them, that after these many victories which God had given them, they ought to go up to Jerusalem, and purify the temple, and offer the appointed sacrifices. But as soon as he, with the whole multitude, was come to Jerusalem, and found the temple deserted, and its gates burnt down, and plants growing in the temple of their own accord, on account of its desertion, he and those that were with him began to lament, and were quite confounded at the sight of the temple; so he chose out some of his soldiers, and gave them order to fight against those guards that were in the citadel, until he should have purified the temple. When therefore he had carefully purged it, and had brought in new vessels, the candlestick, the table [of shew-bread], and the altar [of incense], which were made of gold, he hung up the veils at the gates, and added doors to them. He also took down the altar [of burnt-offering], and built a new one of stones that he gathered together, and not of such as were hewn with iron tools. So on the five and twentieth day of the month Casleu, which the Macedonians call Apeliens, they lighted the lamps that were on the candlestick, and offered incense upon the altar [of incense], and laid the loaves upon the table [of shew-bread], and offered burnt-offerings upon the new altar [of burnt-offering]. Now it so fell out, that these things were done on the very same day on which their Divine worship had fallen off, and was reduced to a profane and common use, after three years’ time; for so it was, that the temple was made desolate by Antiochus, and so continued for three years. This desolation happened to the temple in the hundred forty and fifth year, on the twenty-fifth day of the month Apeliens, and on the hundred fifty and third olympiad: but it was dedicated anew, on the same day, the twenty-fifth of the month Apeliens, on the hundred and forty-eighth year, and on the hundred and fifty-fourth olympiad. And this desolation came to pass according to the prophecy of Daniel, which was given four hundred and eight years before; for he declared that the Macedonians would dissolve that worship [for some time]. (Josephus. Antiquities of the Jews. Book XII, Chapter 7, Verse 6).

The reason this is relevant as it shows that in the first century, at least one Jewish scholar said a period of time of 408 years elapsed from a prophecy of Daniel (probably Daniel 9:1-2) and the time that Antiochus desecrated the Temple, whereas the Seder Olam uses a much shorter amount of years for this span. Even Jewish scholars recognize this. Notice one:

In Summary, Josephus … is working from a different chronology then Seder Olam. (Shulman M. Daniel 9 – Its Chronology and Meaning. © Moshe Shulman 2010. p. 22. http://www.judaismsanswer.com/Daniel%209%20Chronology.pdf accessed 07/30/16)

According to the date assigned in the Seder Olam to the reign of Darius the Mede as beginning 374 B.C. (per the interpretation of Pierce L, Pierce M, editors. The Annals of the World. Master Books. Copyright 2003, p. 932), and since Antiochus is well known to have made that destruction in 167 B.C., there is over a 200 year difference here.  Josephus may himself have too much time (that is hard to determine as the first year of the reign of Darius the Mede is debated, though more often presumed to be in the 6th century B.C. instead of the 4th century B.C. as the Seder Olam seems to point to). Thus, this reduction of time seems intentional in the Seder Olam, and likely is related to the rise of Christianity as the Seder Olam, did not come out until a generation after Josephus.

Speaking of Josephus, it has been speculated that one of his writings (Contra Apion, I, 8) support the view that the Jews tried to minimize the importance of the Book of Daniel (Derstine T. Anti-Messianic Basis of Jewish Chronology. Are We Living in the Year 5770? Persian Chronology in the Seder Olam. 2009; see also The Original Order of the Books of the Bible).

Sadly, about a century after rejecting Jesus, Jews accepted Simon Bar Kokhba as their messiah, partially based on an erroneous pronouncement and miscalculation from a rabbi.

Unlike Jesus, Simon was militaristic. Cassius Dio claimed that 580,000 Jews were slaughtered and more died from the resulting plagues and famines related to the Bar Kokhba revolt (Mor M. The Second Jewish Revolt: The Bar Kokhba War, 132-136 CE, Brill, 2016, p. 328).

Unlike with Jesus, Jews were massively slaughtered when they relied on their traditions about the Messiah.

Their highly respected rabbis were wrong.

Those who reject Jesus as the prophesied Messiah are still wrong today.

Why is that important?

Because presuming that Jesus will come at the end of the 6000 years, the Jews are off by over 200 years.

Jews who believe in the 6000/7000 year plan will not be looking for Him.

Yet because one of their ‘greatest sages,’ Akiva, tried to make others believe Bar Kosiba was really the Messiah, many Jews seemed to accept/make calculation changes to the age of the world.

Notice also:

September 15, 2023

A Lot Later Than You Think

It becomes clear from the overwhelming weight of evidence that the sor is off by nearly 200 years. This is shown by a vast number of parallel historical sources, including the earliest Jewish sources—all of which do parallel biblical sources. And as above (and outlined in First’s book), this is a conclusion accepted by a large number, if not a majority, of Jewish scholars and rabbis. Still, in the name of tradition, the sor calendar continues to be utilized to this day.

But there is another side to the religious importance of accuracy in such calculations.

Both Judaism and various branches of Christianity recognize that the Messiah will come (or in the case of Christianity, return) just prior to, or by, the year 6,000. There are inferences to this in both the Hebrew Bible and New Testament. This is based particularly on several scriptures that use the seven-day week to typify the course of human existence. God accomplished the creation in six days, and “He rested on the seventh day” (Genesis 2:2). Similarly, God commanded man to work six days of the week and rest on the Sabbath (Exodus 20:8-10). The Bible brings out that “one day is with the Lord as a thousand years, and a thousand years as one day”—a day-for-1,000-year refrain Moses cites in the Psalms: “For a thousand years in Thy sight Are but as yesterday when it is past …” (Psalm 90:4; parallel New Testament scriptures include 2 Peter 3:8 and Revelation 20:4, which expounds on a seventh-day “millennium” of rule by the Messiah). Thus, each day of the week has a thousand-year parallel, finally culminating in the seventh-day, thousand-year “Sabbath of rest” that is the Messiah’s rule.

In the words of the rabbinic Midrash, “Six eons for going in and coming out, for war and peace. The seventh eon is entirely Shabbat and rest for life everlasting.” The Babylonian Talmud quotes Rabbi Katina: “Six thousand years the world will exist and one [thousand, the seventh], it shall be haruv …. Just as the seventh year is the Shmita [land Sabbath] year, so too does the world have 1,000 years out of seven that are fallow, as it is written, ‘And the Lord alone shall be exalted in that day’ (Isaiah 2:11)” (Sanhedrin 97a).

Thus a weekly, seventh-day Sabbath of rest; a seventh-year land Sabbath of rest (Exodus 23; Leviticus 25; Deuteronomy 15); and a seventh-millennium Sabbath of world “rest.” Numerous later rabbinical Jewish writings mention the 6,000-year “deadline” for the arrival of the Messiah. …

What we do know, following Bible chronology, is that we are within the final years before a.m. 6000. https://armstronginstitute.org/366-the-hebrew-year-5784-or-is-it

Yes,we are getting close to the end of the 6000 years as the Jewish claimed 5786 year is off by over 200 years.

Tonight at sunset begins the Feast of Trumpets, so what about the New Testament and trumpets?

The book of Revelation outlines God’s future use of trumpets. This message is for the entire world, and concerns events before and including the return of Jesus Christ, who will soon return to rule this earth with God’s government (see also the free online booklet: The Gospel of the Kingdom of God).

We in the Continuing Church of God are working to perform as that modern-day watchman today (watch also Go, Set a Watchman). We boldly tell of sins of society and how world events are aligning with properly understood prophecy–which we also explain (see the free online booklet Where is the True Christian Church Today? and/or the article The Laodicean Church Era).

Revelation shows that the book has seven seals:

1 And I saw in the right hand of Him who sat on the throne a scroll written inside and on the back, sealed with seven seals. 2 Then I saw a strong angel proclaiming with a loud voice, ‘Who is worthy to open the scroll and to loose its seals?’ (Revelation 5:1-2)

The opening of the fifth seal is the start of the Great Tribulation:

9 When He opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the testimony which they held. 10 And they cried with a loud voice, saying, “How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?” 11 Then a white robe was given to each of them; and it was said to them that they should rest a little while longer, until both the number of their fellow servants and their brethren, who would be killed as they were, was completed. (Revelation 6:9-11)

The Bible shows that the saints that are not protected during the great tribulation (cf. Revelation 12:14-17), will be persecuted for 3 1/2 years:

4 So they worshiped the dragon who gave authority to the beast; and they worshiped the beast, saying, “Who is like the beast? Who is able to make war with him?”

5 And he was given a mouth speaking great things and blasphemies, and he was given authority to continue for forty-two months. 6 Then he opened his mouth in blasphemy against God, to blaspheme His name, His tabernacle, and those who dwell in heaven. 7 It was granted to him to make war with the saints and to overcome them. And authority was given him over every tribe, tongue, and nation. (Revelation 13:4-7)

25 He shall speak pompous words against the Most High,
Shall persecute the saints of the Most High,
And shall intend to change times and law.
Then the saints shall be given into his hand
For a time and times and half a time. (Daniel 7:25)

This 42 months of persecution includes time associated with the sixth seal:

12 I looked when He opened the sixth seal, and behold, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became like blood. 13 And the stars of heaven fell to the earth, as a fig tree drops its late figs when it is shaken by a mighty wind. 14 Then the sky receded as a scroll when it is rolled up, and every mountain and island was moved out of its place. 15 And the kings of the earth, the great men, the rich men, the commanders, the mighty men, every slave and every free man, hid themselves in the caves and in the rocks of the mountains, 16 and said to the mountains and rocks, “Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb! 17 For the great day of His wrath has come, and who is able to stand?” (Revelation 6:12-17)

Anyway, this message about God’s end-time use of trumpets begins with the opening, in heaven, of Revelation’s seventh seal. Seven angels are given seven trumpets to blow. The blowing of these trumpets represents God’s intervention in world affairs just after the world has endured Satan’s wrath and the heavenly signs. Seven angels will sound seven trumpets, representing seven consecutive colossal world events. These are to be physical punishments from God as warnings to the nations not to go further into national and personal sins.

As far as the biblical vs. Jewish wrong year goes, here is a video of possibly related interest:

The trumpets look to be blown, probably, not later than 2032 or 2034 and Jesus would return with the blowing of the seventh one.

Here is an offertory sermonette:

Here is a sermon made for the Feast of Trumpets in 2024:

1:15:55

Feast of Trumpets & the Purpose of the Church

On September 11, 1980 the late Pastor General Herbert W. Armstrong (Herbert W. Armstrong) gave a sermon for the Feast of Trumpets titled ‘Trumpets and the Purpose of the Church’ in Pasadena, California. After reviewing it, adding more scriptures, and putting in some 21st century updates, Dr. Thiel made this sermon for the Feast of Trumpets for October 3, 2024. Topics covered include “a voice crying out in the wilderness,’ the Holy Days, Christian begettal at Pentecost to be born again at the last trumpet, the return of Jesus, purposes of the church, Philadelphian church governance, false churches, and that Christians should have comfort in God’s plan and the seventh trumpet. Will the nations of the world look forward to the last trumpet? What about true Christians?

Here is a link to the sermon: Feast of Trumpets & the Purpose of the Church.

Allow me to add that I was told that some Protestant YouTuber has been claiming that Christians would be raptured during the Feast of Trumpets this year–that is false and will not happen.

Notice also:

29 “Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. 30 Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. 31 And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other.  (Matthew 24:29-31)

So, according to Jesus, there is NO pre-tribulation rapture–for more details on that, check out the article: Is There A Secret Rapture for the Church? When and Where is the Church Protected?

Jesus DOES NOT RETURN until the last trumpet is blown:

50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption. 51 Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed — 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. (1 Corinthians 15:50-52)

Furthermore, as Jesus said, “the end is not yet” (Matthew 24:6)–but it will be here sooner than most think.

Some items of possibly related interest may include:

Could God Have a 6,000 Year Plan? What Year Does the 6,000 Years End? Was a 6000 year time allowed for humans to rule followed by a literal thousand year reign of Christ on Earth taught by the early Christians? Does God have 7,000 year plan? What year may the six thousand years of human rule end? Why is the Jews’ claimed year off by two centuries? When will Jesus return? 2032, 2035, or 2036 or? There is also a video titled: When Does the 6000 Years End? 2031? 2035? Here is a link to the article in Spanish: ¿Tiene Dios un plan de 6,000 años?
The Book of Life and the Feast of Trumpets? Are they related? Is so how? If not, where not? What does the Feast of Trumpets, which the Jews call Rosh Hashanah, help teach? Related sermon videos include: The Last Trumpet and the Book of Life and The Trumpet Release. The article has links to hear shofar blasts and refers to Shemitah year claims.
The Day of Atonement–Its Christian Significance The Jews call it Yom Kippur, Christians “The Day of Atonement.” Does it have any relevance for Christians today? What is the Jubilee? Is fasting healthy? Here is a link to a sermon: Christians, the Day of Atonement, and Fasting; here is another sermon: Day of Atonement: How Jesus fulfilled His part for the Atonement. Here is a link to a related article in the Spanish language: El Día de Expiación Su significado cristiano.
Holy Day Calendar This is a listing of the biblical holy days through 2033, with their Roman calendar dates. They are really hard to observe if you do not know when they occur 🙂 In the Spanish/Español/Castellano language: Calendario de los Días Santos. In Mandarin Chinese: 何日是神的圣日？ 这里是一份神的圣日日历从2013年至2024年。.
Should You Keep God’s Holy Days or Demonic Holidays? This is a free pdf booklet explaining what the Bible and history shows about God’s Holy Days and popular holidays. Two related sermons would be Which Spring Days should Christians observe? and Fall Holy Days for Christians.

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This entry was posted on Monday, September 22nd, 2025 at 12:01 am and is filed under Doctrine, Religious News.

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