Jews often use the term Anno Mundi (Latin for “in the year of the world”) to refer to the count of years elapsed since the creation of the universe described in Genesis 1:1, but their dating is off for many reasons.
Furthermore, every year, at the Feast of Trumpets, which they normally call Rosh Hashanah, Jews proclaim a New Year. The year from sunset September 11, 2026 to sunset October 1, 2027 is the claimed year 5787 or 5787 AM (anno mundi). For purposes of Jewish dating in this post, anno mundi refers to the time of Adam’s creation as opposed to that of the universe (for information on the age of the earth, check out the article How Old is the Earth and How Long Were the Days of Creation? Gap Theory?), which is the same year as far as the Jewish calculations are concerned.
However, the Jewish year claim confuses many people as the numbers do not add up with scripture.
Why?
Because it is off by 2 centuries.
Before explaining why, notice following:
August 28, 2026
The Talmud says the world will exist for six thousand years before it is transformed entirely by the Final Redemption—not destroyed, but remade into a different kind of reality altogether. And according to a framework laid out by Rabbi Mendel Kessin in the latest installment of his ongoing series “The Four Behaviors of God Throughout History,” the six thousand year framework is a real clock that has hours and can be read to determine the current time. And according to Kessin’s reading, that time is somewhere around Friday afternoon.
“The totality of the project called tikkun, which is Judaism, will last for six thousand years,” Kessin tells his audience, “six days of creation where you could do work, and therefore the process will last six thousand years — which ends, by the way, in the year 2240.” https://israel365news.com/420845/rabbi-kessin-the-redemption-deadline-is-2240-but-it-can-be-brought-early/
So, this makes it seem like there are over 200 years left for the 6,000 years to end–that is absolutely false.
The Jewish year claim confuses many people as the numbers do not add up with scripture.
The “chronology” that most modern Jews use is based on something called the Seder Olam. Here is some of what The Jewish Encyclopedia of 1906 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)
Although Saul Kullook gives 442 BCE for the destruction according to Seder Olam and the present Hebrew calendar, other presentations of the Seder Olam chronology place it around 423 BCE. The precise conversion is complicated by different chronological conventions, but either calculation produces a major discrepancy with the conventional 586/587 BCE date.
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 oft 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).
Interestingly, even if we temporarily set aside secular historical chronology and use the Jewish tradition that the First Temple stood 410 years, another chronological tension appears when that figure is combined with dates for Solomon’s reign found in the Jewish Encyclopedia.
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).
Notice an admission from 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 Thus says the Lord:
“For three transgressions of Judah, and for four,
I will not turn away its punishment,
Because they have despised the law of the Lord,
And have not kept His commandments.
Their lies lead them astray,
Lies which their fathers followed.
5 But I will send a fire upon Judah,
And it shall devour the palaces of Jerusalem.” (Amos 2:4-5, NKJV)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. This is will not end well for many Jews.
If Jews would accept the truth over tradition, they also would realize that Jesus is the Messiah. For details, check out the first three chapters of the free online book: Proof Jesus is the Messiah.
As far as the years go, here is some of the biblical genealogy for the first portion from Genesis 5 (last verse from Genesis 7):
5:3 And Adam lived one hundred and thirty years, and begot a son in his own likeness, after his image, and named him Seth.
6 Seth lived one hundred and five years, and begot Enosh.
9 Enosh lived ninety years, and begot Cainan.
12 Cainan lived seventy years, and begot Mahalalel.
15 Mahalalel lived sixty-five years, and begot Jared.
18 Jared lived one hundred and sixty-two years, and begot Enoch.
21 Enoch lived sixty-five years, and begot Methuselah.
25 Methuselah lived one hundred and eighty-seven years, and begot Lamech. 26
28 Lamech lived one hundred and eighty-two years, and had a son. 29 And he called his name Noah…
7:11 In the six hundredth year of Noah’s life, in the second month, the seventeenth day of the month, on that day all the fountains of the great deep were broken up, and the windows of heaven were opened. NKJV.
Added up, this equals 1656 years (so, some might call this 1656 anno mundi, 1656 AM, 1656 ‘years of the world’).
Now, here is the next portion of genealogies from Genesis 11:
10 This is the genealogy of Shem: Shem was one hundred years old, and begot Arphaxad two years after the flood.
12 Arphaxad lived thirty-five years, and begot Salah.
14 Salah lived thirty years, and begot Eber.
16 Eber lived thirty-four years, and begot Peleg.
18 Peleg lived thirty years, and begot Reu.
20 Reu lived thirty-two years, and begot Serug.
22 Serug lived thirty years, and begot Nahor.
24 Nahor lived twenty-nine years, and begot Terah.
26 Now Terah lived seventy years, and begot Abram, Nahor, and Haran.
32 So the days of Terah were two hundred and five years, and Terah died in Haran.
Added up, this equals 427 years (2+35+30+34+30+32+30+29+205=427), so 2083 Anno Mundi. The age of Terah when Abraham was born has also been debated (see section later called The Age of Terah at the Time of Abram’s Birth), though is not part of the above calculation.
Galatians 3:17 shows 430 years; while 1 Kings 6:1 shows 480 years from the exodus from Egypt to the fourth year of Solomon’s reign (this, by the way, would make the Exodus as occurring in 1446 B.C., which is 966 + 480; for more details see When was the Exodus?).
Therefore, if we add up 1,656 + 427 + 24 + 430 + 480 + 966, this suggests the creation of Adam or his departure from Eden was around 3983 BC. Yet, because that years of life are not exact (few people are born and die on the precisely same calendar date) and we do not know how long Adam and Eve were in the Garden of Eden before they were pushed out, this is off somewhat.
Now, this 3983 BC. date is partially dependent upon an estimate of scholars pointing to a 966 B.C. first Jewish temple dedication—as the work of other scholars indicates that the separation of the Israel from Judah was possibly 931 B.C. (see Thiele E. The Mysterious Numbers of the Hebrew Kings. Kregel Publications version, 1994, p. 80)—and this separation happened shortly after (1 Kings 11:43; 12:1-20) Solomon’s 40 year reign (1 Kings 11:42), then it would seem that one less year could be indicated (966+4-40=930 B.C. vs. 931 B.C.)–though if there was a co-regency of 3-4 year, it would be 2-3 years earlier than 3983. The Jewish Encyclopedia seems to concur that the listed reigns of David and Solomon seem to have overlapped (see http://www.jewishencyclopedia.com/articles/4373-chronology#anchor11)–and that is consistent with scriptures that state that Solomon was made king while David was still alive per 1 Kings 1:43. How long David remained alive is unclear, but it was some time after he made Solomon king per 1 Kings 2:1.
(As far as other co-regencies, according to the widely-accepted Biblical chronology of Edwin Thiele, Jehoshaphat began a coregency with his father Asa in 872/871 BCE, and his sole reign began in 870/869 (Ibid, pp. 85,217), and other co-regencies probably also occurred.)
And while 966 is estimated, there are several who believe that Solomon’s reign began in 970 (Long, Jesse. 1 & 2 Kings: 1 and 2 Kings. College Press, 2002, p. 156; Canning, John. 100 Great Kings, Queens, and Rulers of the World. Taplinger Pub. Co., 1967, p. 52; Leon James Wood & David O’Brien. A Survey of Israel’s History. Zondervan, 1986, p. 253; Israel Finkelstein & Neil Asher Silberman. David and Solomon: In Search of the Bible’s Sacred Kings and the Roots of the Western Tradition. Simon and Schuster, 2007, p. 20). Other sources point to the Temple being started in 959/960 B.C.
So, there are some complications as not all the dates are certain as far as scholars are concerned.
Let’s consider the New Testament.
If when Jesus began to preach (roughly 27 A.D. – 30 A.D.), that was late in day four of six one thousand year days, day five would be one of the last days in a 7-day week.
The Apostles Peter and Paul wrote that Jesus was alive in the last days:
14 But Peter, standing up with the eleven, raised his voice and said to them, “Men of Judea and all who dwell in Jerusalem, let this be known to you, and heed my words. 15 For these are not drunk, as you suppose, since it is only the third hour of the day. 16 But this is what was spoken by the prophet Joel: 17 ‘And it shall come to pass in the last days, says God, That I will pour out of My Spirit on all flesh; Your sons and your daughters shall prophesy, Your young men shall see visions, Your old men shall dream dreams. (Acts 2:14-17).
1 God, who at various times and in various ways spoke in time past to the fathers by the prophets, 2 has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; (Hebrews 1:1-2)
So, the “last days” was occurring during a time that Jesus spoke. And they had to have started at least slightly before the Day of Pentecost in Acts 2. And when the Book of Hebrews was written, that was part of day 5. We know approximately when Peter and Paul wrote. Acts 2 was likely 31 A.D. (though possibly as late as 35 A.D.) which may be late day 4 or early 5 and Paul seems to have written Hebrews c. 64-68, which would have been in day 5.
IF we look to the death and resurrection of Jesus being no later than the end of the 4th day (as God would know about the coregencies and other matters), then the 6,000 years would end no later than 2031 or 2035. We are getting close.
It appears, particularly if various statements and historical matters related to the New Testament are taken into account, that Adam and Eve left the Garden of Eden between 3969 – 3965 B.C.
So, what year is it?
If 3983 B.C. were correct, it would be the year 6008. This is something I warned the Living Church of God about when they published calculations in its Bible Study Course (Lesson 2, Part 2, God 7,000-Year Plan. http://online.twbiblecourse.org/bsc_lesson_content.php?lesson=2&page=5 viewed 04/19/08). Because of that, its then Presiding Evangelist, after speaking with me, finally sent out a statement distancing itself from the calculation and the 6,000 years.
That being said, a 3965 B.C. date leads to this being the year 5991 and the 3969 B.C. date 5995.
And it may well be in-between.
Either way, a 3969 – 3965 B.C. date points to the Jewish year of 5787 being off by over 200 years.
The 6000th year is important as it looks to have prophetic ramifications.
Early professors of Jesus taught He would return at the end of 6,000 years. It may be that if there is a 6,000 year plan, the 6,000 years ends at the start of the Great Tribulation, which Jesus looks to have referred to as the end (cf. Matthew 24:14, 21).
The end is getting closer and people who do not understand aspects of history and prophesy will not know until it is too late to take enough action.
Relying on improper Jewish traditions is not the answer.
While we need to look for the signs that Jesus listed, as opposed to being focused on calculations (see When Will the Great Tribulation Begin?), the Jews who think we have over 200 years left are wrong.
Do not rely on incorrect and false traditions.
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? 2033, 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?
When Will the Great Tribulation Begin? 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?
Proof Jesus is the Messiah This free book has over 200 Hebrew prophecies were fulfilled by Jesus. Plus, His arrival was consistent with specific prophecies and even Jewish interpretations of prophecy. Here are links to seven related sermons: Proof Jesus is the Messiah, Prophecies of Jesus’ birth, timing, and death, Jesus’ prophesied divinity, 200+ OT prophecies Jesus filled; Plus prophecies He made, Why Don’t Jews Accept Jesus?, Daniel 9, Jews, and Jesus, and Facts and Atheists’ Delusions About Jesus. Plus the links to two sermonettes: Luke’s census: Any historical evidence? and Muslims believe Jesus is the Messiah, but … These videos cover nearly all of the book, plus have some information not in the book. We also have the book translated in the Spanish PRUEBA de que JESÚS es el MESÍAS and French PREUVES QUE JÉSUS EST LE MESSIE languages. We also have the following video in Spanish: ¿Por qué los Judíos no aceptan a Jesús?