A Jewish scientist admits 6000 years is up sooner than most Jews believe


Some have wondered if the 6000 years God allowed humans to rule themselves is almost up, why do most of the Jews claim we have over two centuries to go?

Well, according to what several have concluded, it was essentially the result of a Jewish coverup!

At the Feast of Trumpets, which they normally call Rosh Hashanah, Jews proclaim a New Year. The current one from sunset September 20, 2017 to September 9, 2018 is year they call 5778 or 5778 AM (anno mundi).

One Jewish scientist is claiming the Jews have based their calculations on picking a wrong year:

28 June 2018

For in Your sight a thousand years are like yesterday that has passed, like a watch of the night. Psalms 90:4 (The Israel Bible™)

The Hebrew calendar year 6,000, 222 years from now, marks the end of the age of the Messiah but scientist Saul Kullook, has calculated a different date, potentially bringing redemption much closer.

Kullook has made an intense study into physical-mathematical structures contained in the Hebrew Bible and the ancient tradition of Israel. …

As a preface to Kullook’s latest discovery, he cited the Talmud (Tractate Avodah Zarah 9a) which states that the world will last for 6,000 years. This is broken down into three periods: for 2,000 years, the world stood empty,  for 2,000 years the world existed “in Torah”, and the final 2,000 years will be the age when the Messiah may come, depending on mankind’s actions. At the end of the 6,000 years, the Messiah must come, even if mankind has not prepared itself.

According to the current Hebrew calendar, the current year is 5778, meaning the age of the Messiah is set to end in 222 years, or 2240 CE. …

Kullook explained the discrepancy.

“Our current Hebrew calendar is based on the Rabbinical work Seder Olam Rabbah, introduced in the Second Century CE,” he said. “It provides the base for the current Hebrew calendar and calculates it according to the destruction of the First Temple in 422 BCE, which introduces a difference of 164 years in relation to the scholarly counting for past historical events.”

Kullook explained how the Seder Olam Rabbah came to this conclusion.

“Torah sources are in agreement that the biblical Exodus took place in the year 2,448 according to the Hebrew Bible chronology. After that, there were 480 years until the First Temple was built,” Kullook said, citing the Book of Kings.

In the four hundred and eightieth year after the Israelites left the land of Egypt, in the month of Ziv—that is, the second month—in the fourth year of his reign over Yisrael, Shlomo began to build the House of Hashem. I Kings 6:1

Kullook went on to describe the timeline.

“According to the Talmud (Tractate Yoma 9a), the First Temple was destroyed 410 years after it was built,” he said. “This means that the time of destruction of the First Temple according to the Hebrew Bible chronology was the year 3,338 (2,448+480+410). Hence, the year 4,000, from when the Messianic age starts, will have begun 662 years after destruction of the First Temple (3,338 + 662 = 4,000).”

“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.”

“According to the counting of the Hebrew Calendar as set by Seder Olam Rabbah, the year 6000 will be in 222 years,” Kullook noted.”But if you figure the age of moshiach (Messiah) according to the Talmud and what we now know about the historical timing of the destruction of the First Temple, on this basis, the age of moshiach begins in 58 years.”

Stated simply, Kullook discovered that if you base the end of times, scheduled to arrive in the year 6,000 according to the current Hebrew Calendar which places the destruction of the First Temple in 442 BCE, the age of Moshiach will last until 2,240 CE. But if you base the end of times on a date of destruction of the First Temple in the historically accurate 586 BCE, the year 6,000 of the Hebrew chronology falls in 2076 CE.

“Because we are only 58 years away from the end of the 6,000 years of history, we can consider that we are, indeed, at the end-of-times,” Kullook said. https://www.breakingisraelnews.com/110117/scientist-recalculates-time-til-end-of-days/

Well, it is actually later than that as the numbers do not add up with scripture. But before getting to that, let me state that according to that Talmud citation from Saul Kullook, the Messiah was to come about 2000 years ago, and Jesus did.

Anyway, I have heard various explanations of why the ‘official’ Jewish count of the age of the world is off.

Perhaps the most common is that a Rabbi did a calculation once, made a possibly deliberate error in a book called the Seder Olam over 1800 years ago and everyone kept following it. Though many keep following it, many Jewish scholars realize that it contained errors.

The numbers in the Bible are much clearer and I do not believe that they would be off for over 200 years because of overlapping reigns, differences in birth dates, etc. Plus, the 6000 years should be up in the next decade or so.

There is also a 1997 book written by an attorney and Orthodox Jew titled Jewish History in Conflict: A Study of the Major Discrepancy between Rabbinic and Conventional Chronology with detailed explanations that tries to resolve much of this. Basically, according to a reviewer (http://www.lamblion.com/articles/articles_jewishlife3.php viewed 04/02/12), the book suggests that there was a misunderstanding about certain Persian kings and Daniel 9:24-27 and that this error was carried forward. The book’s author, Michael First, essentially shows that the current Jewish chronology is flawed and that something closer to the conventional chronology (like the article Does God Have a 6,000 Year Plan? What Year Does the 6,000 Years End? uses) is the correct one.

Notice an admission reportedly from Jewish Rabbi Simon Schwab:

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 this:

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)

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 (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).

Michael First reported that Jewish Rabbi Simon Schwab said that the 165 years could be related to ‘Daniel’s secret’ (cf. Daniel 12:9) as the gematria (Gematria /ɡəˈmeɪ.tri.ə/ originated as an Assyro-Babylonian-Greek system of alphanumeric code/cipher later adopted into Jewish culture that assigns numerical value to a word/name/phrase in the belief that words or phrases with identical numerical values bear some relation to each other or bear some relation to the number itself as it may apply to Nature, a person’s age, the calendar year, or the like. Source: Wikipedia 09/24/17) is 165, even though it is more like 168 or 169 years that was changed (First M. Jewish History in Conflict: A Study of the Major Discrepancy between Rabbinic and Conventional Chronology. Jason Aronson, Inc., 1997, p. 75).

Notice also related to another Jewish leader:

Samuel Kedar (1984)

Samuel Kedar makes the same suggestion as Schwab. He writes that the Sages purposely stated an incorrect chronology in order to prevent people from using their chronology to accurately predict the timing of the coming of the Messiah. In certain instructions given to Daniel, the Sages saw a divine command to obscure a part of the Persian period. … Kedar even includes the same gematria as Schwab … equals 165 (First M. Jewish History in Conflict: A Study of the Major Discrepancy between Rabbinic and Conventional Chronology. Jason Aronson, Inc., 1997, p. 67).

I looked for more sources by Jewish writers, not those that claim to accept Jesus, to verify more parts of the above. So here is something from Josephus:

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 is 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 descrated the Temple, whereas the Seder Olam uses a 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 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. And although 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).

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.

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 Koziba was really the Messiah, many Jews seemed to accept/make calculation changes.

Yet, irrespective of why any of this may have happened, the fact is that the Jewish year is off by around 200 years compared to historical records and the biblical account.

Now let’s look at an excuse the Jews have for one of the comments in the Talmud (that is also quoted at the beginning of this article) from 2012:

Well, let me tell you what the traditional sources say about that. There is a time frame in which the Messiah has to come. The Talmud in Tractate Sanhedrin 97a says the following:

“The academy of Eliyahu taught the following Baraisa: The world is destined to exist for six thousand years: The first two thousand years were of nothingness; the second two thousand years were of Torah; the third two thousand years should have been the days of the Messiah, but because of our sins, which are numerous, the years that have gone from [the Messianic Era] have gone.”

From this passage in the Talmud we learn three things. First of all, we learn that the world as we know it will only last for 6000 years. I guess you can call it: Y6K – The Jewish Doomsday. [There are various traditions as to what is going to happen after the year 6000 – see the Talmud in Sanhedrin 97a. All agree, however, that Olam HaZeh, the physical world as we know it, will not last forever. Rather, those who merit it will morph into a new spiritual reality known as Olam HaBa, the “World to Come”, where they will bask in the splendor of G-d’s Divine Presence for all eternity.]

Secondly, we learn that the Messiah could have arrived to redeem us and bring us all to Israel as early as the year 4000 in the Hebrew calendar (which corresponds to the year 240 CE in the Julian calendar). Unfortunately, since we haven’t been good boys and girls, it is already the year 5773 and the Messiah still hasn’t shown up!

Most importantly, we learn that the Messiah has to come before the year 6000 – which means that he will definitely arrive within the next 227 years! Who knows, if we don’t get to see the Messianic Era, maybe our children or grandchildren or great-grandchildren will!

The truth is that we might be closer to witnessing the Messianic Age than we think. You see, there is a major chronological discrepancy between rabbinic chronologists for the destruction of the First Temple in 423 BCE and the modern secular dating for it in 586 BCE – a difference of 163 years!

[Click on http://en.wikipedia.org/wiki/Missing_years_%28Jewish_calendar%29 to learn more about this discrepancy between the Jewish and conventional chronologies as well as the various attempts from Rabbis and historians over the years to reconcile them.]

This means that if the conventional chronology is correct, then we are actually in the year 5936 on the Jewish calendar, which is only 64 years away from the year 6000!! This means that many of us have a good chance of actually being there when the Messiah arrives. This is all very exciting!! I hope and pray that we all get to see the Messiah, may he come speedily and in our days. Amen! (Parshas Vayigash (5773) Y6K – The Jewish Doomsday. TORCH 2017 (2012) © https://www.torchweb.org/torah_detail.php?id=239 accessed 09/19/17)

Well, that is closer to the right amount (as well as closer to that done by Saul Kullook), but that is still off. The explanation for why the claim that Messiah did not come 1900 years ago, of course, is wrong. Jesus did come, but He was rejected (cf. 1 Peter 2:4).

Notice something else from the Talmud:

It has been taught; R. Nathan said: This verse pierces and descends to the very abyss: For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though he tarry, wait for him; because it will surely come, it will not tarry. Not as our Masters, who interpreted the verse, until a time and times and the dividing of time; nor as R. Simlai who expounded, Thou feedest them with the bread of tears; and givest them tears to drink a third time; nor as R. Akiba who expounded, Yet once, it is a little while, and I will shake the heavens, and the earth: but the first dynasty shall last seventy years, the second, fifty two, and the reign of Bar Koziba two and a half years.

R. Samuel b. Nahmani said in the name of R. Jonathan: Blasted be the bones of those who calculate the end. For they would say, since the predetermined time has arrived, and yet he has not come, he will never come. But, wait for him, as it is written, Though he tarry, wait for him. (Sanhedrin 97b. Babylonian Talmud: Tractate Sanhedrin)

Consider that the Babylonian Talmud dates from the 3rd to 5th centuries. By that time, some in Judaism realized, apparently based upon their improper understanding of Habakkuk 2, Daniel 9, and other materials, that the Messiah should have already came. Of course, Jesus did come (see The KEY To The Crucifixion Date which goes into more depth about Daniel 9), but they would not accept Him.

It should be noted that Jewish rabbis have generally decided to teach that the Messiah would come at/by the end of 6,000 years (as opposed to their earlier view of 4,000 years). Unless more Jews change their view of the chronology, many will believe that when Jesus returns, it will be too early, and thus once again deny Christ.

As far as what some Jews and others thought about the first century A.D. for the Messiah, check out the article Was there an expectation among Judaism for a Messiah around the time of Jesus?

Some items of possibly related interest may include:

Was there an expectation among Judaism for a Messiah around the time of Jesus? Is there any evidence that any Jews expected a Messiah when Jesus arrived?
Does 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? When will Jesus return? 2026 or 20xx? There is also a video titled The 6000 Year Plan: Is the end of humanity’s reign almost up? Here is a link to the article in Spanish: ¿Tiene Dios un plan de 6,000 años?
When Will the Great Tribulation Begin? 2018, 2019, or 2020? Can the Great Tribulation begin today? What happens before the Great Tribulation in the “beginning of sorrows”? What happens in the Great Tribulation and the Day of the Lord? Is this the time of the Gentiles? When is the earliest that the Great Tribulation can begin? What is the Day of the Lord? Who are the 144,000? Here is a version of the article in the Spanish language: ¿Puede comenzar la Gran Tribulación en 2018 o 2019? ¿Es el Tiempo de los Gentiles? You can also see the English language sermon videos: The Great Tribulation from the Mount of Olives and Can the Great Tribulation begin before 2020? A shorter video is: Can the Great Tribulation begin in 2018?
The Times of the Gentiles Has there been more than one time of the Gentiles? Are we in it now or in the time of Anglo-America? What will the final time of the Gentiles be like? A related sermon is available and is titled: The Times of the Gentiles.

Is There “An Annual Worship Calendar” In the Bible? This paper provides a biblical and historical critique of several articles, including one by the Tkach WCG which states that this should be a local decision. What do the Holy Days mean? Also you can click here for the calendar of Holy Days.
What are Postponements? This was written by the late evangelist Raymond McNair and explains a lot about postponements and calculations.
Calculated or observed calendar? Did Jesus use a calculated calendar? This article addresses this issue that many wonder about.
Is January 1st a Date for Christians Celebrate? Historical and biblical answers to this question about the world’s New Year’s day. A video of related interest is also available: God’s or Satan’s New Year?
Hebrew Calendar and “Postponements” This late John Ogywn writing explains why the most faithful in the Church of God use the calendar that we do and answers such questions as “Did Jesus Observe the Postponements?”
Holy Day Calendar This is a listing of the biblical holy days through 2024, 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 Observe God’s Holy Days or Demonic Holidays? This is a free pdf booklet explaining what the Bible and history teach about God’s Holy Days and popular holidays. A related sermon is Which Spring Days should Christians observe?
The History of Early Christianity Are you aware that what most people believe is not what truly happened to the true Christian church? Do you know where the early church was based? Do you know what were the doctrines of the early church? Is your faith really based upon the truth or compromise?
Continuing History of the Church of God This pdf booklet is a historical overview of the true Church of God and some of its main opponents from Acts 2 to the 21st century. Related sermon links include Continuing History of the Church of God: c. 31 to c. 300 A.D. and Continuing History of the Church of God: 4th-16th Centuries and Continuing History of the Church of God: 17th-20th Centuries. The booklet is available in Spanish: Continuación de la Historia de la Iglesia de Dios, German: Kontinuierliche Geschichte der Kirche Gottes, French: L Histoire Continue de l Église de Dieu and Ekegusii Omogano Bw’ekanisa Ya Nyasae Egendererete.

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