COUNT OF 120 JUBILEE'S =6000 YEARS TO THE SECOND COMING OF MESSIAH YAHUSHA

1. SEE
BU
CEP
On the Year 6000
On the Year 6000, the Coming 120th Jubilee, and the Calendar System of
the Yom Qodesh
Central to the Jewish calendar in use today is the calculation set forth in the
Seder Olam Rabah that the number of years between the destruction of the
first temple and the destruction of the second temple was 490 years based
upon the following passage:
Daniye’l (Daniel) 9:24
Seventy weeks are determined upon your people and upon your holy city, to
finish the transgression, and to make an end of sins, and to make reconciliation
for iniquity, and to bring in everlasting righteousness, and to seal up the vision
and prophecy, and to anoint the most Holy.
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2. Looking a bit closer at the underlying Hebrew, we discover this term shavua.
Shavua, (shavua) seventy (shaviym), are determined (chathak) upon (al) the
people (am) and upon (u’al) the city (ayar) sacred (qodesh), to restrain (kalaw)
the transgression (ha’pesha), seal (chatham) offence (chattath), cover (kaphar)
sin (avon), and to bring (u’la’ha’bo) righteousness (tsadik) forever (olam), to
seal (chatham) revelation (chazon) and the prophet (u’navi), and to anoint
(mahshak) the sacred (qodesh) holy ones (qodeshiym).
The term shavua (ַ‫ע‬‫בוּ‬ָ‫)שׁ‬ is derived from the word shava (‫ַע‬‫ב‬ֶ‫)שׁ‬ which means
generally seven, or by implication a week (seven days). The difference
between the two words is the inclusion of the letter vav (‫ .)ו‬ The vav denotes a
special use of the word shava – not just seven, but a particular seven. That is
to say not just seven, but the seven.
There are several sevens which may be considered. First, it could denote
weeks; this is the form that has been interpreted in all English translations of
scripture, i.e., seventy weeks are determined . . .
Second, it could mean weeks of years, which is a common understanding of the
term in the cepher of Yovheliym (Jubilees). For instance: “And in the seventh
week in the first year thereof, in this jubilee, . . .” (Yovheliym 7:1). The
semantics then read as the first year of the seventh week. This can only be
understood as the first year of the seventh week of years.
Now consider Daniye’l 9:24 – “Seventy weeks of years are determined upon
your people and upon your holy city, . . .” This understanding then gives us a
prophecy of 490 years. It is this 490 years that is the source of the difficulty
with the Jewish calendar, as the understanding of this prophecy in Talmudic
literature is the time from the destruction of the first temple (beis hamikdash
rishon) to the time of the destruction of the second temple (beis hamikdash
sheniy).

3. Yet, the Gregorian calendar gives us a period of 754-756 years, which creates
an irreconcilable difference of 264-266 years, assuming that 586 or 587 BC was
the actual date of the destruction of the First Temple. So it is in the
compression used in the Jewish calendar system derived from the Seder Olam
that we find a difference of opinion.
There is yet a third meaning of this term Shavua:
Divrei Hayamiym Sheniy 8:13
Even after a certain rate every day, offering according to the commandment of
Moshe, on the Sabbaths, and on the new moons, and on the solemn feasts,
three times in the year, even in the feast of unleavened bread (matza ‫ָה‬‫צּ‬ַ‫מ‬),
and in the feast of weeks (shavu’oth ‫השׁבעות‬ ), and in the feast of tabernacles.
The term shavua then is the singular of the word shavu’oth, which is the
feminine plural of the word shavua, and means in this context, the feast of
weeks. How many weeks? Seven weeks (49 days) from the feast of bikkur
(first fruits), which occurs on the first day of the week (Sunday in the modern
vernacular) following the Sabbath within the feast of Matza (a seven day
moed).
That is to say, it is 50 days from that same Sabbath, which is why it has the
Greek name Pentecost (fifty days). Now compare Daniye’l 9:24:
Seventy feasts of weeks (shavu’oth) are determined upon your people and
upon your holy city, to finish the transgression, and to make an end of sins,
and to make reconciliation for iniquity, and to bring in everlasting
righteousness, and to seal up the vision and prophecy, and to anoint the most
Holy.
This yields a prophecy of 70 years, not 490 years, nor 1 -1/2 years (70 actual
weeks). You recall that the Babylonian captivity was exactly 70 years. Consider
that the qodesh qodeshiym (the holy, holy ones, or in the Catholic vernacular,

4. the Holy Saints) were to be anointed following these seventy shavua. If this is
a prophecy concerning the anointing of the Levites who would then administer
the sacrifices at the Heykal Sheniy (Second Temple), then we have a complete
fit – the transgression described throughout the book of Yermiyahu of the
House of Yahudah is finally finished, those sins being ended, Yahuah
reconciling Himself to His people, bringing the Torah once again to the people
to instruct in everlasting righteousness (see Ezra 7-10), and to seal up this
vision (consistent with Daniel 12) and the prophet (the Hebrew is singular here),
and to anoint the holy, Holy Ones (and the term is plural in the Hebrew, i.e.
qodeshiym).
While no one would argue that it was only seventy years from the destruction
of the first temple to the destruction of the second temple, one could readily
argue that it was 70 years from the destruction of the first temple to the
rebuilding of the second temple. If this is considered to be the only genuine
application of this prophecy, the rendering of the Jewish calendar system
derived from the Seder Olam is moot.
In addition, the traditional account of Jewish history shows a dramatic
discontinuity in the calendar system beginning in the 35th century (2 century
BC) by the reckoning thereof: The account of the Seder Olam is complete only
until this time.
It is assumed that Jewish dating systems arose after that, sometime in the
35th century (around the rise of the Yerushalmi Talmud; the writing of the oral
law), so that written historical records would have existed only from that time
onwards. The Minyan Shtarot system is consistent with that assumption, and
was used to date official Jewish documents starting in the year 3449.
It is conceded that the Rabbis were concerned about the people under their
care accepting the Mishna. (See here the Hebrew word ‫ֶה‬‫נ‬ְ‫ִשׁ‬‫מ‬ mishneh, which
means properly, a repetition, i.e. a duplicate (copy of a document), or a double
(in amount); by implication, a second (in order, rank, age, quality or location).
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5. The Rabbinical tradition then came to conclude that the year 4000 marked the
close of the “era of Torah”. Sha’ul’s position appears to be consistent with this
view of the Pharisees at that time. The authors of the Hakirah article propose
that the Sages therefore arranged the chronology so that the redaction of the
Mishna should coincide with that date and thus have a better chance of
acceptance.
So, to be succinct: The Jewish calendar contains a compression that cannot be
verified within the historical record, and appears to have a measure of error
that exceeds two centuries. The calendar system was adjusted around the
time that the first Talmud (Yerushalmi) was developed, and the system was
expressly adjusted to allow for the acceptance of the Mishna as a replacement
(a downstream duplicate) of the Torah.
Secular dating has problems which are even more numerous, as the sources
begin with a prejudice against all matters theological, an assumption that
begins with a denial of Yah, conclusions that meet those assumptions, and a
desire to accept dating mechanisms (such as carbon dating) that are nothing
more than guesses, in order to rewrite history. The calendar begins to tighten,
however, based on continuous written history around the 2 Century BC. That
which occurred prior to this time is strictly dependent upon the sacred
scriptures as the measuring device that is used to map the events.
The markers we use in the Yom Qodesh begin with a very famous passage of
scripture:
Bere’shiyth (Genesis) 1:1
In the beginning ‫ית‬ִ‫אשׁ‬ ֵ‫ר‬ God ‫ִים‬‫ה‬ֹ ‫ֱל‬‫א‬ created ‫ֵת‬‫א‬ ‫א‬ ָ‫ָר‬‫בּ‬ the heaven ‫ִם‬‫י‬ַ‫מ‬ָ‫שׁ‬ and ‫ֵת‬‫א‬ the
earth ‫ץ‬ ֶ‫ֶר‬‫א‬.
‫ץה‬ ֶ‫ֶר‬‫א‬ ‫ֵתו‬‫א‬ ‫ִם‬‫י‬ַ‫מ‬ָ‫ שׁ‬ ‫ֵת‬‫א‬ ‫א‬ ָ‫ָר‬‫בּ‬ ‫ִים‬‫ה‬ֹ ‫ֱל‬‫א‬ ‫ית‬ִ‫אשׁ‬ ֵ‫ר‬
1 2 3 4 5 6 7
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6. So, the seven words of B’re’shiyth 1:1 equate to the seven days of creation that
follow, and according to Kepha (Kepha Sheniy 3:8), the day is as a thousand
years to YAHUAH.
We consider, therefore that the word eth (‫ֵת‬‫א‬) appears in two places in this
verse, at the fourth place (the shamash, or servant light of the menorah), and
again at the sixth place (and eth, or ‫ֵתו‬‫א‬).
Now consider the four iterations where it is uttered “I am the alef tav” (eth -
‫ֵת‬‫א‬) in Chizayon (Revelation), namely 1:8; 1:11; 21:6; and 22:13. Consider again,
that this alef tav (eth - ‫ֵת‬‫א‬) appears over 7,000 times in the Hebrew scripture,
but goes without interpretation in the English. (See my other article On the
Alef Tav).
The proclamation by YAHUSHA in Chizayon the lays the claim that YAHUSHA
is the alef tav (eth - ‫ֵת‬‫א‬) which appears at the fourth place (the fourth word) in
B’re’shiyth 1:1 - the 4,000 year mark - and again in His second advent at the
sixth place (the sixth word) in B’re’shiyth 1:1 - on the 6,000 year mark of this
very first verse in scripture.
Now let us consider Yovheliym (the Jubilee years).
Bere’shiyth (Genesis) 6:3
And says ‫ַר‬‫מ‬‫אָ‬ YAHUAH ‫ָה‬‫ו‬ֹ‫ְה‬‫י‬, I shall not strive ‫ין‬ִ‫דּ‬ with the spirit ַ‫ח‬‫רוּ‬ of Adam
‫ם‬ָ‫אָד‬ forever ‫ָם‬‫ל‬‫,עוֹ‬ neither ‫ַם‬‫גּ‬ his flesh ‫ר‬ָ‫ָשׂ‬‫בּ‬ (besar). Be it ‫והיו‬ (hayah) that his
days ‫יוֹם‬ are an hundred ‫ֵאָה‬‫מ‬ and twenty ‫ים‬ ִ‫ר‬ְ‫ֶשׂ‬‫ע‬ years ‫ָה‬‫נ‬ָ‫שׁ‬ (shanah).
This Hebrew term for years - ‫ָה‬‫נ‬ָ‫שׁ‬ shanah - is worthy of another look, for while
it means year or years, it also means a revolution of time, or whole age.
(Strong’s H8141). So, like as our usage of the term weeks, so this term shanah
may also apply to the whole age of a Jubilee; i.e., fifty years: Therefore, his
days shall an hundred and twenty jubilees.

7. The calculation can therefore be made 120 x 50 years, or 6,000 years. Our
equation is then complete, in respect of the six days of creation, and the
proclamation concerning the 1,000 years of the reign of Mashiach (Chizayon
20:4).
By means of this we shall adjust our calendar to comport with the concept that
the first advent occurred at 4,000 years or 80 jubilees, and the second advent
will occur at 6,000 years. Can we ascertain this date on the Gregorian
calendar?
According to scripture, we must consider that a child becomes a man in his
twentieth year:
Shemot (Exodus) 30:14
Everyone that passes among them that are numbered from twenty years old
and above, shall give an offering unto YAHUAH.
Bemidbar (Numbers) 1:3
From twenty years old and upward, all that are able to go forth to war in
Yisra’el: you and Aharon shall number them by their armies.
Bemidbar 1:18
And they assembled all the congregation together on the first day of the
second month, and they declared their pedigrees after their families, by the
house of their fathers, according to the number of the names, from twenty
years old and upward, by their skulls.
The reckoning of HaMashiach then begins not on the day of his birth, neither
on the day of his death, nor on the day of the beginning of his ministry, but
rather in his twentieth year. To make this reckoning, we must first determine

8. if there is an historical record concerning the date of his birth. Mattithyahu
gives us this information:
Mattithyahu (Matthew) 2:1-8
Now when YAHUSHA was born in Beyt Lechem of Yahudah in the days of
Herod the king, behold, there came Magi from the east to Yerushalayim, 2
Saying, Where is he that is born King of the Yahudiym? for we have seen his
star rising in the east, and are come to worship him. 3 When Herod the king
had heard these things, he was troubled, and all Yerushalayim with him. 4 And
when he had gathered all the chief priests and scribes of the people together,
he demanded of them where HAMASHIACH should be born. 5 And they said
unto him, In Beyt Lechem of Yahudah: for thus it is written by the prophet, 6
And you Beyt Lechem, in the land of Yahudah, are not the least among the
princes of Yahudah: for out of you shall come a Governor, that shall rule my
people Yisra’el. 7 Then Herod, when he had privily called the Magi, inquired of
them diligently what time the star appeared. 8 And he sent them to Beyt
Lechem, and said, Go and search diligently for the young child; and when ye
have found him, bring me word again, that I may come and worship him also.
The record here is that Herod the Great held the throne through 4 B.C., and
Herod Archeleus took the throne in 4 B.C. following the death of Herod the
Great. Consider the rest of the record:
Mattithyahu 2:9-23
When they had heard the king, they departed; and, lo, the star, which they saw
rising in the east, went before them, till it came and stood over where the
young child was. 10 When they saw the star, they rejoiced with exceeding
great joy. 11 And when they were come into the house, they saw the young
child with Miryam his mother, and fell down, and worshipped him: and when
they had opened their treasures, they presented unto him gifts; gold, and

9. frankincense, and myrrh. 12 And being warned of EL in a dream that they
should not return to Herod, they departed into their own country another way.
13 And when they were departed, behold, the angel of YAHUAH appeared to
Yoceph in a dream, saying, Arise, and take the young child and his mother, and
flee into Mitsrayim, and be there until I bring you word: for Herod will seek the
young child to destroy him. 14 When he arose, he took the young child and his
mother by night, and departed into Mitsrayim: 15 And was there until the death
of Herod: that it might be fulfilled which was spoken of YAHUAH by the
prophet, saying, Out of Mitsrayim have I called my son.
16 Then Herod, when he saw that he was mocked of the Magi, was exceeding
wroth, and sent forth, and slew all the children that were in Beyt Lechem, and
in all the coasts thereof, from two years old and under, according to the time
which he had diligently inquired of the Magi. 17 Then was fulfilled that which
was spoken by Yirmeyahu the prophet, saying, 18 In Ramah was there a voice
heard, lamentation, and weeping, and great mourning, Rachel weeping for her
children, and would not be comforted, because they are not.
19 But when Herod was dead, behold, an angel of YAHUAH appeared in a dream
to Yoceph in Mitsrayim, 20 Saying, Arise, and take the young child and his
mother, and go into the land of Yisra’el: for they are dead which sought the
young child's life. 21 And he arose, and took the young child and his mother,
and came into the land of Yisra’el. 22 But when he heard that Archelaus did
reign in Yahudah in the room of his father Herod, he was afraid to go thither:
notwithstanding, being warned of EL in a dream, he turned aside into the parts
of Galiyl: 23 And he came and dwelt in a city called Natsariyth: that it might be
fulfilled which was spoken by the prophets, He shall be called a Natsariy.
The sequence of events, using the hermeneutics of the Seder Olam Rabah,
places these events as close to one another as possible. Our key is, of course,
the star of Beit Lechem. There are three characteristics of this star which
should allow us to distinguish it from all others:

10. * First, the star had newly appeared. Matt. 2:7
* Second, the star traveled slowly, as the Magi saw the star in the east (Matt.
2:2) and traveled to Yerushaliym, where the star went ahead of them (Matt.
2:9). This means the star traveled from the east to the south in a time slow
enough for the Magi to make the trip (possibly two months).
* Third, the star stood over Beit Lechem. (Matt. 2:9).
These three descriptions rule out a planetary alignment, a super nova, or even
Venus. Rather, they all imply a comet. While some records indicate a comet in
4 B.C., there is little corroboration in the record. With the current events (four
comets in the last four months), it is possible that a comet might make an
appearance for some period of time outside of the secular record.
Now, consider the history concerning the death of Herod the Great.
The generally accepted date for the death of Herod the Great was in 4 B.C.
Josephus in his Antiquities 17:167 records that Herod died between an eclipse of
the moon and the following Passover. Let’s look at the Passover record:
On March 23, 4 B.C., which would have been the 15 day of Aviv, the first day
of the feast of unleavened bread, or Matza, there was a total eclipse, whereas
the year before there were only partial eclipses. However, for those of you
who follow the feasts, we can also note that there was a total eclipse on 15
Tishrei, the first day of the feast of tabernacles, or Sukkoth. So, in order for
Herod to die between an eclipse of the moon and the following Passover, and to
die in the year 4 B.C., his death necessarily followed the eclipse of Sukkoth.
Now, compare with Yesha'yahu (Isaiah) 9:5:
For every battle of the warrior is with confused noise, and garments rolled in
blood; but this shall be with burning and fuel of fire.
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11. Here we have a description that indicates that garments rolled in blood shall be
for burning fuel for the fire. Which fire? The fire that disposed of the linen
of the Levites following the sacrifices of Yom Kippur on the 10 of Tishrei, five
days earlier.
And what verse follows Yeshayahu 9:5?
For unto us a child is born, unto us a son is given: and the government shall be
upon his shoulder: and his name shall be called Wonderful, Counselor, The
mighty EL, The everlasting Father, the Prince of Peace.
This puts our events as follows:
The comet appears sometime around the 9 of Av – a famous date in the
Hebrew world – and the Magi notice and begin their journey to the west. They
arrive in Yerushaliym somewhere between Yom Teruah (Rosh Ha’Shanah – 1
Tishrei [Ethanim]) and Yom Kippur (10 Tishrei). They advance to the Sukka in
Beit Lechem to find the infant, having been born on day of the eclipse of the
moon on 15 Tishrei, 4 B.C. (September 15) sometime thereafter, but before the
family proceeds to Yerushaliym.
Lucas 2:21-23
And when eight days were accomplished for the circumcising of the child, his
name was called YAHUSHA, which was so named of the angel before he was
conceived in the womb. 22 And when the days of her purification according to
the law of Moshe were accomplished, they brought him to Yerushaliym, to
present him to YAHUAH; 23 (As it is written in the Torah of the Lord, Every
male that opens the womb shall be called holy to YAHUAH;)
Thereafter, Herod commands the death the innocent:
Mattithyahu 2:16
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12. Then Herod, when he saw that he was mocked of the wise men, was exceeding
wroth, and sent forth, and slew all the children that were in Beit Lechem, and
in all the coasts thereof, from two years old and under, according to the time
which he had diligently inquired of the wise men.
Herod the Great then dies before the end of the Gregorian year (and before
Passover) in the 4 year B.C.
So, we have concluded that the birth date is 15 Tishrei [Ethanim] on the
calendar of YAHUAH, or September (that is, the seventh [sept] month) 15 on
Gregory’s calendar, in 4 B.C. This means that YAHUSHA completes his
twentieth year on 15 Tishrei, 16 A.D., which means his 21 year would be 15
Tishrei, 17 A.D.
This is critical considering the timing of when YAHUSHA read from the book of
Yeshayahu. Presently, within the Torah portions, the Haftarah from
Yesha’yahu conveniently omits 61:1-9. Verses 1-3 reads as follows:
The RUACH ADONAI YAHUAH is upon me; because YAHUAH has anointed me
to preach good tidings unto the meek; he has sent me to bind up the
brokenhearted, to proclaim liberty to the captives, and the opening of the
prison to them that are bound; 2 To proclaim the acceptable year of YAHUAH,
and the day of vengeance of our ELOHIYM; to comfort all that mourn; 3 To
appoint unto them that mourn in Tsyion, to give unto them beauty for ashes,
the oil of joy for mourning, the garment of praise for the spirit of heaviness;
that they might be called trees of righteousness, the planting of YAHUAH,
that he might be glorified.
Should this portion be read it would arrive between KI TAVO, which appears on
the third week of Elul (the sixth month) and NITZAVIM on the fourth week of
Elul. This is to say that this reading took place in the first year when
YAHUSHA could stand to read as a man in the synagogue, and in the month of
Elul, before his 21 birthday. This places the reading on the third Sabbath of
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13. the sixth month in the 17 year A.D. It is at this reading that YAHUSHA gives
a Haftarah that does not appear in the portions, saying:
Lucas 4:18-19
The RUACH ADONAI YAHUAH is upon me, because he has anointed me to
preach the besorah to the poor; he has sent me to heal the brokenhearted, to
preach deliverance to the captives, and recovering of sight to the blind, to set
at liberty them that are bruised, 19 To preach the acceptable year of YAHUAH.
Liberty to the captives, the opening of the prison, and the acceptable year of
YAHUAH is proclaimed. Let’s take a look at the Torah definition of the Jubilee.
Vayiqra (Leviticus) 25:8-13
And you shall number seven Sabbaths of years unto you, seven times seven
years; and the space of the seven Sabbaths of years shall be unto you forty
and nine years. 9 Then shall you cause the trumpet of the jubilee to sound on
the tenth day of the seventh month, in Yom Kippur shall ye make the trumpet
sound throughout all your land. 10 And ye shall hallow the fiftieth year, and
proclaim liberty throughout all the land unto all the inhabitants thereof: it shall
be a jubilee unto you; and ye shall return every man unto his possession, and
ye shall return every man unto his family. 11 A jubilee shall that fiftieth year be
unto you: ye shall not sow, neither reap that which grows of itself in it, nor
gather the grapes in it of your vine undressed. 12 For it is the jubilee; it shall be
holy unto you: ye shall eat the increase thereof out of the field. 13 In the year
of this jubilee ye shall return every man unto his possession.
The year of Jubilee is proclaimed by YAHUSHA in the Gregorian year 17. This
makes the Jubilee years 17, 67, 117, 167, 217, 267, etc.
Consequently, according to the sentence structure of Bere’shiyth 1:1, the 80
Jubilee (the 40 century, or year 4000) occurs at the year 17. That places the
th
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14. 120 Jubilee, or the 60 century on the year 2017. Given these markers, the
Gregorian year 2017 then includes the beginning of the year 6,000, beginning
on March 28, 2017, or 1 Aviv, 6,000.
So, let’s set forth a simple graph of Jubilee years (10s of Jubilees):
Our first marker begins with Yovheliym (Jubilees) 50:4:
"Wherefore I have ordained for you the year weeks and the years and the
jubilees: there are forty nine jubilees from the days of Adam until this day,
and one week and two years: and there are yet forty years to come for
learning the commandments of YAHUAH, until they pass over into the land of
Canaan, crossing the Yarden to the west."
Here, Mosheh tells us that 49 jubilees (2,450 years) were completed, plus one
week of years, and two years (equaling nine years), and forty years are to
th th

15. come, which means that 49 years would pass before Yisra’el would enter the
promised land, which means Yisra’el entered the land in the 50 jubilee.
Our second marker is Daniye’l 9:24:
"Seventy shavua are determined upon your people and upon your holy city, to
finish the transgression, and to make an end of sins, and to make reconciliation
for iniquity, and to bring in everlasting righteousness, and to seal up the vision
and prophecy, and to anoint the most Holy."
In this case, the seventy shavua, which could mean simply weeks (490 days, or
1 ½ years), or seventy shavu’oth (feasts of weeks, or 70 years), or seventy
weeks of years (490 years). Or it could also mean seventy Jubilee years,
bearing in mind that a jubilee is seven sevens, and in this case seven sevens of
years.
"Seventy jubilees are determined upon your people and upon your holy city, to
finish the transgression, and to make an end of sins, and to make reconciliation
for iniquity, and to bring in everlasting righteousness, and to seal up the vision
and prophecy, and to anoint the most Holy."
Our third marker is Bemidbar (Numbers) 14:33-34:
"And your children shall wander in the wilderness forty years, and bear your
whoredoms, until your carcasses be wasted in the wilderness. 34 After the
number of the days in which ye searched the land, even forty days, each day
for a year, shall ye bear your iniquities, even forty years, and ye shall know my
breach of promise."
Again, consider that the word for years is shanah, and while it means year or
years, it also means a revolution of time, or whole age. (Strong’s H8141). So,
like as our usage of the term weeks, so this term shanah may also apply to the
th

16. whole age of a Jubilee. Now consider the same verse.
"And your children shall wander in the wilderness forty jubilees, and bear your
whoredoms, until your carcasses be wasted in the wilderness. 34 After the
number of the days in which ye searched the land, even forty days, each day
for a year, shall ye bear your iniquities, even forty jubilees, and ye shall know
my breach of promise."
This is the marker that discusses the forty jubilees from the first advent of
HaMashiach to the second advent of HaMashiach – the forty jubilees in the
wilderness. And, as it is written in the fiftieth chapter of Yovheliym, the last
forty jubilees are for learning the commandments of YAHUAH.
Prophetic Discussion
As we have previously concluded, the Jubilee year in the modern era is 17, 67,
117, 167, 217, 267, etc., placing the 120 Jubilee in the year 2017.
So, our markers here depict that from the breath of Elohiym into the nostrils
of Adam to the entry of the house of Yisra’el into the land was exactly 50
Jubilees. From the entry into the land until the entry into the land by the
whole of the captivity of Yisra’el is 70 jubilees. From the breath of Adam to
the first advent of HaMashiach is 80 jubilees (as established in Bere’shiyth 1:1),
and the Qodeshiym shall be in the wilderness thereafter for 40 jubilees – from
the 80 to the 120 , all of which resolve at the 120 jubilee.
This is rather exciting, if you accept that 2017 is indeed the 120 jubilee.
Shalom u’ahavta b’hashem Yahusha.
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ese are the feasts of YAHUAH, even holy assemblies, w
appointed times.
VAYIQRA (Leviticus) 2