Time of The End

# Prophetic Echoes: Illuminating Daniel's Prophecy through Ezekiel's Calendar

The credibility of the proposed calendar stems from its consistency with the biblical narrative and its ability to provide new insights into biblical prophecy. Bathed in the light of a hidden calendar, the embers of Ezekiel's words illuminate the way forward. This timekeeping system not only bridges the gap in Ezekiel's 14-month narrative but also whispers fresh insights into the larger tapestry of biblical prophecy.

To illustrate this, we will begin with a specific example from the Book of Daniel. The ancient prophecies found in Daniel have long captivated scholars and believers alike, particularly the enigmatic prophecy of "seventy weeks." We will explore the connections between this prophecy and the timeline of Jesus' life, illuminated through the lens of the proposed 12-month calendar derived from Ezekiel.

By analyzing key events and dates, we will argue that this calendar not only clarifies the timeline of prophetic fulfillment but also reveals deeper connections between the recorded events related to the restoration of Jerusalem and the arrival of the Messiah.

Before delving into these connections, it is essential to lay the foundation by understanding some underlying beliefs and assumptions—building blocks upon which the proposed explanations rest.

# The Seventy Weeks: Underlying Beliefs and Assumptions

In Daniel 9 there is a prophecy of "seventy weeks". But these "weeks" are symbolic, each one representing seven years. So 70 weeks is actually 490 years. This prophecy, shrouded in mystery, resonates deeply for the Jews and their beloved Jerusalem. It whispers of a reborn city, of a Messiah who arrives and then sadly departs. It paints a picture of desolation.

But in this shadow there is a glimmer of hope. The prophecy finds its echo in the life of Jesus Christ, the Messiah, whose arrival marks a critical hour on the celestial clock. The life, death, and resurrection of Jesus are for many the final brushstrokes that complete the prophetic masterpiece. The alignments between this prophecy and the historical timeline of the biblical narrative strongly support the explanation that each of the "seventy weeks" represents seven years.

Like a key that unlocks hidden chambers, the "seventy weeks" prophecy reveals a timeline of Jesus' journey. The prophecy counts 69 "weeks," or 483 years, from the 20th year of King Artaxerxes, when the rebuilding of Jerusalem began in 455 B.C.E. From that moment, the years turn forward like the hands of a clock. This 483-year period ends in 29 C.E., when Jesus, baptized in the Jordan River, takes on his Messianic role.

Having established the significance of the 'seventy weeks' prophecy, we now turn our attention to the practical implications of this timeline, particularly in how we can anchor our understanding of key events in biblical history.

The accurate transmission of the Bible over many centuries using perishable materials presented a unique challenge to the Jews. Motivated by their reverence for the Scriptures, the task of copying these words became a dedicated profession. The Hebrew word for these copyists was so-pherʹ, which conveys the idea of counting. This term was appropriate because copyists used various counting techniques to ensure the accuracy of each copy. The center of a document played a crucial role in some of these techniques. For example, when checking a copy of the first five books of the Bible, the Masoretes would verify that the middle letter of the document was correct. They would also check the middle clause of each book.

In this context, the phrase "half a week" from the prophecy of Daniel 9:27 becomes intriguing. What if we use a technique similar to that of the copyists? But instead of counting letters to determine if a document matches its original, we count days to determine if events in time match this prophecy?

Based on the prophecy of Daniel 9:27, we prepare to embark on a journey through time using half of a symbolic "week" as our starting point. This "week" in Daniel's prophecy is not just seven days, but seven years, so half a week is equal to 1,288 days on our proposed calendar (368 days per year times three and a half years equals 1,288 days in three and a half years).[1] Our journey is anchored by two significant events: the execution of Jesus on Nisan 14, 33 C.E., and the outpouring of God's holy spirit 52 days later at Pentecost on Sivan 6, 33 C.E.

Having narrowed in on a midpoint in the seven-year prophetic timeline, we can now trace back to identify the significant moment of the Messiah's appearance, anchoring our analysis in the context of Daniel's prophecy.

# Tracing Back to Messiah's Appearance

In order to conduct our analysis, we must place a specific event and date at the midpoint of the seven-year period, the moment when the "half a week" occurs. Let's first try to anchor on the date Nisan 14, 33 C.E., a day forever etched in history. It was on this date that Jesus' earthly life came to an end. From this point, to reach the beginning of this seven-year period, we trace our steps backward, carefully counting back 1,288 literal days. This brings us to Elul 26, 29 C.E., a date we propose as the momentous occasion of Jesus' baptism and anointing. This would be the moment when "Messiah the Leader" appeared as foretold in Daniel's 70 weeks prophecy.

With the proposed date of Jesus' baptism established, we can now explore the earlier events that set the stage for this momentous occasion, particularly the restoration of Jerusalem and its implications for the prophetic timeline.

Now we turn back the clock to another critical moment in history: the completion of the walls of Jerusalem on Elul 25, 455 B.C.E. (Nehemiah 6:15). This event marks the rebirth of Jerusalem as a "city." In Biblical times, a city without walls was not a "city" at all. This fact is made clear by the legal distinction made in Leviticus 25:29, 31 between a settled area protected by a wall, which was called a "city," in contrast to an unwalled area, which was not.

Daniel 9:24 foretold that at some future time the "city" of Jerusalem would begin a period of special consideration, namely "70 weeks." Thus, the wording of the prophecy required that the walls of Jerusalem be made operational again; otherwise, it could not regain its designation as a "city" and therefore could not begin the city's designated "70 weeks" of special consideration. The prophecy also states that the countdown to the Messiah begins at the moment of the declaration to rebuild Jerusalem. In such a hostile environment, this work could only logically begin after it was secured by a protective wall.

After Nehemiah 6:15 records the date of the wall's completion as Elul 25, 455 B.C.E., Nehemiah 7:1-5 reports that Nehemiah did not delay in setting up the city gates, appointing the gatekeepers, and issuing the decree to begin the work of rebuilding and repopulating this newly reestablished "city". These events must have taken place immediately after the completion of the wall, which would be Elul 26, 455 B.C.E. This would logically be the earliest date on which both the "70 weeks" of the prophecy and the countdown to the appearance of the Messiah could begin.

From this point, we travel forward 69 "weeks," or 483 years, and arrive at Elul 26, 29 C.E. Remarkably, this is the same date we arrived at earlier by counting backward one half "week" of 1,288 literal days, as prescribed by the proposed calendar, from the death of Jesus on Nisan 14, 33 C.E.

With the restoration of Jerusalem firmly established as a pivotal event and having demonstrated how the recorded date aligns with our calendar, we can now explore the intriguing pattern of 52 days that connects this moment to the life and ministry of Jesus.

# The Harmonious Pattern of 52 Days

In our analysis so far, the events of Nisan 14, 33 C.E., and Elul 25, 455 B.C.E., seem to be related. By applying the "70 weeks" prophecy, the events of Nisan 14, 33 C.E., and Elul 25, 455 B.C.E. converge on Elul 26, 29 C.E., pinpointing the Messiah's arrival from both the earlier and later dates. A closer look at the events associated with these dates reveals another interesting connection that can be drawn. Nehemiah 6:15 states that the construction of the wall was completed in 52 days. Like a resonant echo revealing an unseen structure, the same number of days reappears centuries later in connection with the events of Jesus' death. On the one hand, there are the 52 days of wall construction leading up to Elul 26, 455 B.C.E., the day the command was given to restore and rebuild Jerusalem following the completion of the city walls. On the other hand, we have the death of Jesus on Nisan 14, 33 C.E., followed by the outpouring of God's holy spirit 52 days later at Pentecost. Here we see a congruence in the number of days, but an incongruence in the direction of the 52 days relative to each event ("leading up to" vs. "followed by").

The incongruity can be reconciled by recognizing that Daniel's prophecy never states that the Messiah was "cut off" at the middle of the week. No specific time is assigned to the cutting off of the Messiah. The prophecy simply says that this event would occur sometime after the Messiah's appearance. On the other hand, the cessation of sacrifice is clearly tied to the half of the week in which the Messiah keeps the covenant. The wording of the prophecy does not require that the Messiah's cutting off be simultaneous with the cessation of sacrifice at the "half of the week" in which the Messiah keeps the covenant.

So consider this: Perhaps Daniel 9 is describing two separate events. The cutting off of Jesus on Nisan 14, 33 C.E., followed 52 days later by the cessation of sacrifice as a result of that event at Pentecost on Sivan 6, 33 C.E. In this light, the two threads find harmony. In both cases, the 52-day intervals lead to pivotal moments, and their sequences mirror each other in time. This also means that the appearance of the Messiah and the beginning of the Messiah's covenant-keeping don't have to be simultaneous. These threads can weave their own paths without unraveling the prophetic threads.

# Messiah Begins Keeping the Covenant

This new perspective shifts our earlier calculation slightly. Instead of placing Nisan 14, 33 C.E. at the midpoint of the seven-year period we must now place Sivan 6, 33 C.E. at the midpoint. We can then retrace our steps, counting back a prescribed "half" week of 1,288 days from this new date. If we do this, our journey will take us to Heshvan/Bul 18, 29 C.E. - the date we propose as the beginning of Jesus' public ministry. This would be 52 days after his baptism on Elul 26, 29 C.E. From that moment, he steps onto the stage of history and begins to keep the covenant as stated in Daniel's prophecy.[2]

As we consider the beginning of Jesus' public ministry, it is essential to examine the roles of John the Baptist and Jesus, which echo the themes of preparation and access.

# John as the "Doorkeeper" and Jesus as the "Door"

With a period of 52 days between Jesus' baptism and the beginning of his public ministry, we suddenly see that the events of Nehemiah's day take on striking elements of foreshadowing with the events of Jesus' day. Several narrative themes of great importance to Jesus' disciples find new connections with corresponding events in the rebuilding of Jerusalem.

Nehemiah's account records that after the completion of the wall, a task accomplished in 52 days, the "doors" were promptly set up and "gatekeepers" appointed (Nehemiah 7:1). This seemingly mundane sequence of events finds a parallel in the roles of John and Jesus. Jesus unambiguously positions himself as the "door" (John 10:7-9) after making an elliptical reference to John the Baptist as the "doorkeeper" (John 10:3). The resonance is hard to ignore.

The 52-day period from the beginning of the construction of the wall around Jerusalem to the setting up of the doors and the appointment of the gatekeepers mirrors the 52 days between John's baptism of Jesus and John's bearing witness about Jesus at the beginning of Jesus' public ministry. This correlation does not seem to be a coincidence; it seems plausible to suggest that this correlation may point to a divine pattern woven into the fabric of time.

Could the events of Nehemiah's time foreshadow the roles of John and Jesus? The clarity of this connection, coupled with the intrigue it generates, invites us to delve deeper into the narrative.

In addition to the foreshadowing in the "door" and the "gatekeeper" of Nehemiah's day, other parallels can be observed in the establishment of the city of Jerusalem itself, followed by the enrollment of those who would inhabit the city.

Jesus states that Abraham joyfully anticipated something that was becoming a reality in Jesus' day (John 8:56). The later writer to the Hebrews refers to that which Abraham anticipated as a figurative "city" (Hebrews 11:10). This city, a recurring theme in Hebrews, is referred to as "heavenly Jerusalem" in Hebrews 12:22, which goes on to link the city with those "enrolled in the heavens" (Hebrews 12:23).

When all of these narrative themes are considered together, a mimeographic sequence emerges in these twin biblical narratives. John's baptism of Jesus marks the beginning of a 52-day period that culminates in the establishment of a "city." John the Baptist then assumes the role of "doorkeeper," opening the way into the city, while Jesus becomes the "door" through which Jesus' disciples enter. Additionally, the "enrollment" of those who would inhabit the city commences.

# Agricultural Timelines and Jesus' Ministry

Turn your attention back to the timing of Jesus' resurrection and the outpouring of God's holy spirit upon the Christian congregation. These pivotal events are believed to have coincided with the beginning of the seasonal harvest activity in the Promised Land. These alignments are understood to convey meaning.

The resurrection of Jesus is said to have aligned with the offering of the first fruits of the harvest. On the 16th of Nisan, a sheaf was waved by the priest to signify the firstfruits of the barley harvest. The outpouring of God's holy spirit in 33 C.E. took place fifty days after the 16th of Nisan, on the 6th of Sivan. This is also the date of Pentecost, signaling the beginning of the wheat harvest, a crop that ripens later than barley.

These events, tied to the rhythm of the grain harvest, carry a weight of significance. But the story doesn't just end with the harvest; it also begins with the sowing. Heshvan/Bul, the month previously identified as the beginning of Jesus' public ministry, is also the time when both barley and wheat were sown in the Promised Land. Just as the seeds were planted in anticipation of a future harvest, so too were the seeds of Jesus' ministry sown.

Having explored the agricultural significance of key events in Jesus' ministry, we can now turn our attention to the timeline of John the Baptist, whose ministry serves as a crucial precursor to Jesus' work.

# Approximating the Beginning of John's Public Ministry

Next, a subtle detail emerges. John, the forerunner, was about six months older than Jesus, according to Luke 1:36. This seemingly simple fact, woven into the narrative, suggests that John's public ministry began about six months before Jesus' public ministry, which we previously placed in the month of Heshvan/Bul. This places the beginning of John's ministry in the middle of the month of Iyyar/Ziv. John's ministry, beginning about half a year before Jesus' ministry, marks a significant point on the timeline.

# The Significance of the Second Month (Ziv) in Moses' Day

We've traced the beginning of John's ministry to Iyyar/Ziv. This calculated month strikes a harmonic chord with the events described in Numbers 1:1, 6:1, 2, and 10:11-13.

In the shadow of Sinai, on the first day of Ziv, Jehovah's voice reached Moses from the silent depths of the tabernacle. Twenty days later, Israel began its exodus, leaving Sinai behind. Yet within this interval, a singular stitch is revealed: the divine decree of Naziriteship.

This decree, whispered in the month of Ziv, resonates - Ziv, the month in which John, a Nazirite from birth, stepped onto the stage of history. John, bound by the vows of a Nazarite, dedicated his life to purity and service, reflecting the essence of this divine ordinance revealed centuries earlier in the same month.

# Connecting Solomon's Temple with the "True Tent" in Time

Next, let's explore a remarkable convergence between the symbolic meaning of the tabernacle and temples and the establishment of the "true tent". Let's begin by considering the basic understanding of the "true tent" as presented in Hebrews 8:2. The earthly tabernacle and temples were symbolic, foreshadowing the spiritual reality in which Jesus Christ functions as both a perfect sacrifice and high priest (Hebrews 9:11-12, 24). The establishment of the "true tent" is associated with 29 C.E., when Jesus' public ministry began after his baptism and anointing.

According to our calculations, the chronology of the building of Solomon's Temple and the establishment of the "true tent" coincide. The calculated beginnings of the ministries of John the Baptist and Jesus coincide with the timing of major milestones related to the building of Solomon's Temple. We've traced the beginnings of John's and Jesus' ministries to Iyyar/Ziv and Heshvan/Bul, respectively. John's ministry, like the laying of the foundation of the Temple, began in Iyyar/Ziv (1 Kings 6:37). Six months later, Jesus began his ministry in Heshvan/Bul, mirroring the laying of the first stones of the temple (1 Kings 6:38). Moreover, the length of time it took to build Solomon's Temple was seven years, mirroring the seven years the Messiah keeps the covenant in force according to Daniel's 70 weeks prophecy.

Having established the connections between Solomon's Temple and the 'true tent,' we now turn our attention to the rebuilding efforts during Zerubbabel's time, where similar patterns emerge.

# Connecting Zerubbabel's Temple with the "True Tent"

Expanding on the "true tent" and its alignment with major milestones in Solomon's temple building, let's further explore the symphony of time by calling attention to how this pattern reappears in the rebuilding of the temple during the time of Zerubbabel.

There is a resonance across generations. As discussed earlier, the calculated beginnings of the ministries of John the Baptist and Jesus coincide with the construction phases of Solomon's temple. These intriguing parallels suggest a divine orchestration of events and connections between them. We now turn to the time of Zerubbabel and find similar parallels.

This observed pattern is reflected in the following way: Notable milestones in the rebuilding of the temple in Zerubbabel's time (Ezra 3:8; 5:1-2) mirror those observed in Solomon's time. The foundation work in Zerubbabel's time began in Iyyar/Ziv, as did the laying of the foundation in Solomon's time (1 Kings 6:37). Unlike Solomon's temple, which began construction later in the same year, Zerubbabel's project faced opposition that led to a delay.

Interestingly, this impasse begins to thaw just as the sixth month, Elul, begins. In that month, the prophet Haggai delivers a message of renewed purpose (Haggai 1:1). Two months later, in the eighth month, Heshvan/Bul, another prophet, Zechariah, joins Haggai with additional encouragement (Zechariah 1:1). Zechariah's words coincide with the resumption of construction, reflecting both the building of the first temple and the date proposed as the beginning of Jesus' ministry in the same month of Heshvan/Bul.

It is noteworthy that Iyyar/Ziv and Heshvan/Bul appear in connection with significant milestones in the days of Solomon and Zerubbabel. The timing of these milestones coincide with the months we have identified as marking the beginning of the ministries of John and Jesus, respectively. This suggests a deliberate use of specific months to echo the meaning of the "true tent" established at Jesus' baptism and the beginning of his public ministry. These echoes serve to further reinforce the argument for using this hidden calendar to interpret biblical prophecies and timelines.

# Symbolic Convergence in Jesus' Ministry and the Festival of Booths

From the parallels between the "true tent" and the chronology of the building of both temples, let's examine other symbolic convergences related to the beginning of Jesus' ministry, exploring connections between Jesus' 40-day wilderness fast, the Festival of Booths, and the inauguration of Solomon's temple.

Bridging the gap: We previously placed the beginning of Jesus' public ministry on Heshvan/Bul 18, 29 C.E., 52 days after his baptism on Elul 26, 29 C.E. This 52-day period acts as a bridge between his baptism and the beginning of his ministry. In this period we have his 40-day wilderness fast as well as six days of travel in each direction to and from the wilderness.

The Midpoint Revealed: Calculating the midpoint of this 52-day period brings us to the 22nd and 23rd of Tishri. During these two days, Jesus is closest to the culmination of his preparation and the beginning of his public ministry. These two days are significant for the possible symbolic connections they reveal.

Echoes of the Festival of Booths: It is noteworthy that the the 22nd of Tishri coincides with the Solemn Assembly, which occurs on the following day after the Festival of Booths. This festival commemorates the Israelites' 40-year period of wandering in the wilderness, during which they lived in temporary shelters. The festival is observed with the change of seasons and is also known as the Festival of Ingathering, marking the end of the gathering of the fruits of the land at the conclusion of the agricultural year. Consider how the Israelites would have felt at this time of transition. They would have looked back on the previous year's achievements with joy and gratitude, and looked forward to the year ahead with hope and optimism. It seems appropriate that the end of this festival should mark the midpoint between Jesus' baptism and the beginning of his ministry, since this period marked a momentous transition and significant changes.

Jesus associated himself with the Festival of Booths. His references to drawing water from the Pool of Siloam (John 7:37) and the illumination of Jerusalem by the lamps and torches in the temple area (John 8:12) resonate with the rituals of the festival.

A remarkable alignment: Adding another layer of intrigue, the 22nd of Tishri also marks the completion of Solomon's inauguration of the Temple. This alignment suggests another possible symbolic connection between the physical temple and the "true tent" through Jesus Christ.

The 23rd of Tishri has further significance. It's the day after the Solemn Assembly and the day after the completion of Solomon's temple dedication. On this day, the biblical record recalls the joy and celebration of the people for the goodness shown by Jehovah (2 Chronicles 5:3; 7:8-10).

With the symbolic connections between Jesus' ministry and the Festival of Booths established, we can now explore the implications of these themes as we move into the second half of Daniel's prophetic week.

# The Second Half of the Week: Gentiles, a Temple, and God's Holy Spirit

Building on the connections explored between the "true tent" of Hebrews and the chronology of the first half of the week from Daniel's 70 weeks prophecy, let's now venture into the second half of the week.

Counting forward: As previously discussed, we counted backward 1,288 days from Pentecost (Sivan 6, 33 C.E.) and arrived at a date that seems to connect the beginning of Jesus' ministry with significant events related to the establishment of the "true tent" described in Hebrews. We will now use the same formula, but instead of counting backward, we will count forward 1,288 days from the same date. This brings us to the date of Chislev 24, 36 C.E.

Gentiles embraced: On this proposed date, we suggest another momentous event - the outpouring of God's holy spirit upon the Gentiles, including Cornelius and others (Acts 10). This event is seen as a pivotal moment in history, signifying the integration of Gentiles as part of God's chosen people.

Renewal and expiration: Our calculations indicate that the timing of this event coincides with a subtle shift. The 25th of Chislev, the following day, is the Festival of Dedication, which marks the annual renewal of the dedication of the Temple. This raises a number of intriguing possibilities. It may be that the day of the inclusion of the Gentiles coincides with the expiration of the previous year's renewal of the Temple's dedication, symbolically suggesting the expiration of the old and the blossoming of the new.

Reflecting the beginning: Just as the beginning of the first half of the week is associated with the establishment of the "true tent" mentioned in Hebrews 8:2, the conclusion of the second half of the week seems to correspond with the portrayal of "a holy temple for Jehovah" as described in Ephesians 2:20-22. This analogy emphasizes the temple as the dwelling place of God's holy spirit. The passage describes this temple as "a place for God to inhabit by spirit."

Haggai's echoes: Interestingly, centuries earlier, the prophet Haggai spoke of God's holy spirit dwelling among the Jews as God sought to rekindle their zeal to rebuild the temple. In Haggai 2:5, God says, "my spirit remains among you." It is worth noting that this prophet repeatedly emphasizes the date of this proclamation as the 24th of Chislev (Haggai 2:10, 18, 20) and speaks of nations trembling and offering treasures to God (Haggai 2:7).

Contrasting messages: Just before Peter's encounter with Cornelius, a vision instructs him not to consider unclean things that God has cleansed (Acts 10:15). This is in stark contrast to Haggai's proclamation on the 24th of Chislev, where offerings that were thought to be pure were judged by God to be unclean (Haggai 2:14). The contrast between these statements resonates with the idea that the outpouring of God's holy spirit upon the Gentiles demonstrates the replacement of the physical temple as the place where God's holy spirit dwells.

# Evidence of Deliberate Design?

In our exploration of the hidden calendar, we've seen how it aligns with significant biblical events and timelines. We've looked at alignments related to the city of Jerusalem, Solomon's Temple, Governor Zerubbabel's Temple, and other significant details. These alignments provide compelling evidence for the validity of the proposed calendar.

But can this be mere coincidence, a random dance of numbers? Quantifying the odds of such alignment is a complex task, for these threads are woven of faith and history, not statistical equations. Yet to ponder this question is to hold a magnifying glass to the puzzle, to marvel at the improbability of it all falling into place.

The question beckons. So let's consider a simpler problem. Suppose we have ten independent events, each with a one in ten chance of coinciding with any other. The tapestry they weave, less than a scintilla of possibility, shimmers with a probability of one in ten billion. With each event added, the odds plummet, a humbling reminder of the improbability of random harmony.

Could these events really reveal a celestial chorus, its melody echoing across millennia? The answer, like the tapestry itself, remains a work in progress, woven from faith, reason, and the echoes of time. These harmonious echoes invite us to explore the richness of their implications and to appreciate the beauty of their design.

# Addressing Potential Criticisms

In our exploration of the hidden calendar, we must acknowledge that while biblical interpretation can indeed be subjective, the interpretations presented here are not woven from mere guesswork. They're the fruit of careful study and a meticulous examination of the sacred texts.

While absolute certainty may glimmer on a distant horizon, the dates and events that guide our journey are not completely hidden from view. They stand tall, grounded in the bedrock of accepted scholarship, both historical and biblical. The interpretations here give deference to the biblical account over other sources. As for the probability calculations, they are intended to provide a rough estimate of the likelihood that these alignments occurred by chance. Each knot in the thread, each alignment of event and prophecy, adds its weight to the scale. The calculations, though rough sketches, whisper a possibility: the tapestry being weaved is not a random jumble.

So while subjectivity may paint the edges of our understanding, the core of this exploration rests on a foundation of careful study, respected scholarship, and a deep reverence for the sacred word. As we continue our journey, may these guiding principles illuminate the path and bring us ever closer to the whispers of truth etched in the sands of time.

  1. See "One Week Timeline: Keeping the Covenant in Force" in the section diagrams. ↩︎

  2. See "From Baptism to Ministry: A 52-day Bridge" in the section addenda. ↩︎

Section 2 - Addenda →