People are more trusting of men than God. Religion obfuscated the truth.

Restored from the Empower Network archive (2011–2017), lightly edited to meet our current advertising standards. Views are the original author’s.

The triggering mechanism for the chronology of the prophecy regarding the arrival of the Ma’aseyah was the “act of conveying the word to restore and to rebuild Yaruwshalaim.” This is not the edict of Cyrus, who had merely authorized the rebuilding of the temple, a decree made in the same year as Dany’el’s vision, but rather the proclamation of Artaxerxes which allowed the Yahuwdym and Yisra’elites to go back home.

Nachemyah / Nehemiah describes what happened: “And it came to pass in the month of Nisan, in the twentieth year of King Artaxerxes, when wine was before him, that I [Nehemiah] took the wine and gave it to the king.

Now I had never been sad in his presence before. Therefore the king said to me, ‘Why is your face sad, since you are not sick? Is this just sorrow of heart?’

So I became dreadfully afraid, and said to the king, ‘May the king live forever! Why should my face not be sad, when the city, the place of my fathers’ tombs, lies waste, and its gates are burned with fire?’

Then the king said to me, ‘What do you request?’

So I prayed to the God of heaven. And I said to the king, ‘If it pleases the king, and if your servant has found favor in your sight, I ask that you send me to Yahuwdah, to the city of my fathers’ tombs, that I may rebuild it.’

Then the king said to me (the queen also sitting beside him), ‘How long will your journey be? And when will you return?’ So it pleased the king to send me; and I set a time.” (Nachemyah / Yah Comforts / Nehemiah 2:1-6)

Most scholars, including Robert Anderson, whom along with Sir Isaac Newton, was among the first to calculate this date and the interval, peg the twentieth year of Artaxerxes at 445 BCE. It’s simple arithmetic. His father, Xerxes died in 465. Add twenty years to accommodate the comments in Nehemiah’s testimony and you arrive at 445 BCE. But they fail to take into consideration the drama that transpired following Xerxes murder – something that they could not have known at the time of their calculations.

We have subsequently learned that King Xerxes was killed in his sleep by an ambitious fellow named Artabanus, who also murdered his heir apparent, Darius. The next oldest son in the royal line, Hustapis, was out of the country. That made Artaxerxes, a mere teenager, the acting king while Hustapis was tracked down and brought home.

We can only assume that Artabanus left Artaxerxes alive, figuring he could rule through him as regent. But seven months later, he apparently changed his mind and tried to kill Artaxerxes, as well. But as fate would have it, the teenage heir “unapparent” killed Artabanus instead.

Hustapis, the actual heir, showed up shortly thereafter and tried to claim the throne. So Artaxerxes, now an accomplished murderer, killed his older brother, to resolve the question of politics. All of this maneuvering took the better part of a year. Thus Artaxerxes wasn’t able to properly assume the throne until 464. And that would make the starting date of Dany’el’s prophecy the 1^st of Nisan / ‘Abyb, 444 BCE.

Now as you recall, prophecy said “seven weeks (sheba’ shabuwa’) and sixty-two weeks (wa shabuwa’ shishym wa shanaym)” because Gabry’el was codifying two separate, yet related events. From the Nisan / ‘Abyb 1, 444 BCE date, we must count seven weeks of years(49 prophetic years) until Jerusalem could be rebuilt. Then there would be another sixty-two weeks of years(434 prophetic years) for a grand total of 483 years “until the anointed set-apart servant and manifestation of the message”would arrive in the oppressed city. To calculate this date we must first multiply 483 (49 + 434) years by the 360 days in the standard / prophetic Scriptural calendar. This comes out to 173,880 days, or 476 solar years plus 25 days. Next, we must add this interval to our 1^st of ‘Abyb / Nisan, 444 BCE starting point, remembering that there was no year zero. The Gregorian calendar went from 1 BCE to 1 CE in a single year.

By way of perspective and verification, Dany’el’s prophecy was written more than 500 years in advance of its fulfillment. There are sixteen separate manuscripts of Dany’el extant Dead Sea Scrolls, some dating a century or more in advance of the Yahowsha’s arrival. With that in mind, 173,880 days from ‘Abyb / Nisan 1, 444 BCE, correlated to the Georgian calendar, sets the arrival of Yahowsha’ at March 28, 33 CE. On that date, according to Gabry’el, the Ma’aseyah would enter Jerusalem for the express purpose of being sacrificed for the sins of humankind.

Defying odds that were over one million to one, and just as Yahowah’s prophet had foretold five centuries before, Yahowsha’ rode into an oppressed and troubled city amid the adulation of the crowds who had gathered in town for the celebration of the arrival of the Passover lamb on that very day—March 28, 33 CE – four days before Pesach.

Everything had come to pass right on schedule. Yahowah’s Passover Lamb had entered the city. Four days later, on April 1^st (or the 14^th of ‘Abyb / Nisan, which is Passover), immediately “after the sixty-two weeks of years,” Yahowsha’ was “cut off, but not for Himself,” a polite euphemism for being rejected, scourged, and crucified, His soul tossed asunder, while His body was placed into a borrowed tomb.

If you are a rational person reading this, and you haven’t yet chosen to trust the God who provided you with this evidence, now would be a good time to make the most important decision of your life. Predicting the seminal event in human history, the salvation of mankind, to the day, five hundred years in advance requires divine inspiration.

This means there is a God. He cares enough about you to prove His Scripture is inspired and to reveal Himself to you. And more importantly, He cares enough about you to come down to earth in the form of a man just so that He could personally pay the penalty for your sins.

Confirmation of the March 28, 33 CE date comes from several sources. First, the Ma’aseyah’s arrival had to be four days before Passover as that is when the priests were instructed by the Towrah to bring the most perfect lamb into Jerusalem in accordance with Yahowah’s directions – all so that the “‘am – people” could get to know Him before they sacrificed Him as the Pesach lamb. The probability of 69 weeks of 360-day years to line up perfectly with this Scriptural requirement by chance is a million to one.

More importantly from the aspect of confirmation, the 14^th of ‘Abyb / Nisan fell on a Friday in 33 CE on the Julian calendar. This is a perfect fit for the chronology presented by the eyewitnesses which specifies the days of the week each important event occurred. This combination of arriving during the first month of the Hebrew year with the variation between calendars, of hitting the appropriate timing of Passover, an event which floats within a five-week period from year to year, and of having the Sabbath fall on the appropriate day that specific year, 500 years in advance is remarkable confirmation in itself.

Second, there was a unique darkness recorded on the earth on the afternoon of the 14^th of Nisan, 33 CE, the very time of the Ma’aseyah’s sacrifice. Mattanyah’s eyewitness account recorded it: “Now from the sixth hour [noon] to the ninth hour there was a darkness over the land.” (Mattanyah / Matthew 27:45) What’s interesting here is that there is no natural way to explain a solar eclipse occurring naturally at the time of a full moon – something which is common to every Passover – and yet the 3^rd-century historian Sextus Julius Africanus quotes the 2^nd-century historian Phlegon of Tralles: “Phlegon records that during the reign of Tiberious Caesar there was a complete solar eclipse during a full moon from the sixth to the ninth hour.”

Eusebius of Caesarea, also of the late third century, cites Phelegon as saying “During the fourth year of the 202^nd Olympiad (32/33 CE) a great eclipse of the sun occurred at the sixth hour that excelled every other before it, turning the day into such darkness of night that the stars could be seen in the heaven. And the earth itself moved, toppling many building in Bithynia, a city in Nicaea.”

Tertullian, in his Apologeticus, explains: “The darkness that had commenced at noon during Passover, to those who were unaware of the prediction, no doubt thought it to be an eclipse. You, yourselves have access to the account of the world-portent still in your archives.” The early historian Rufinus of Aquileia in his expanded work of Eusebius’s Ecclesiastical History, provides a defense of this claim to Maximinus by Lucian of Antioch shortly before he suffered martyrdom in 312 CE, affirming that he had found it recorded and maintained by the Romans. Of this, Ussher recorded Lucian’s correspondence to Maximinus, saying: “Search your writings and you shall find that, in Pilate’s time, when Chrestus suffered, the son was suddenly wirthdrawn and a darkness followed.

Paulus Orosius, a 4^th-century historian, wrote that Yahowsha’ “voluntarily gave Himself over to the Passion, but through the impiety of the Yahuwdym, was apprehended and nailed to the pole, as a very great earthquake took place throughout the world, rocks upon mountains were split, and a great many parts of the largest cities fell by this extraordinary violence. On the same day also, at the sixth hour of the day, the sun was entirely obscured and a loathsome night suddenly overshadowed the land. Moreover, it was quite clear that neither the moon nor the clouds stood in the way of the light of the sun, so that it is reported that on that day the moon, being fourteen days old, with the entire region of the heavens thrown in between, was farthest from the sight of the sun, and the stars throughout the entire sky shone, then in the hours of the day. To this the eyewitnesses attest, but also even some books of the Greeks.”

This darkness, lasting three hours, could not have been the result of the moon obscuring the sun, because not only can’t an eclipse occur during a full moon, the process unfolds gradually over two hours, rather than suddenly, and full coverage only lasts a maximum of 7 minutes 31 seconds. So the total eclipse of the sun occurring in Israel on March 19^th, 33 CE, while eerily close in space and time, is not applicable, either by date (in that it occurred 13 days before Pesach) or duration (lasting only 4 minutes 6 seconds). But I must say, that the announcement of the first day of this millennial Yowbel year coinciding with a scientifically known and recorded total eclipse of the sun in Yisra’el on the first day of the first month of the most important year in human history is thought provoking. It is in fact a fulfillment of the promise imbedded in the fourth day of creation, where we were told that the sun and moon would serve as signs to announce the most important “mow’ed – times to meet” with God.

But that is not the end of the affirmation of the Ma’aseyah’s timing. There’s a letter written by Pontius Pilate explaining to the Emperor why he crucified Yahowsha’ of Nazareth. The letter, now in the British Museum, is dated “The 5^th of the calends of April,” calends referring to the beginning of a month. The letter was written on the first Tuesday after the event.

Then, writing about the great fire which swept through Rome in 64 CE, the Roman historian Tacitus (the classical world’s most authoritative voice) in Annals XV.44.2-8, revealed: “All human efforts…and propitiations of the gods, did not banish the sinister belief that the fire was the result of an order [from Nero]. Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Chrestucians (Chrestuaneos) by the populous. Chrestus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilate. And a most mischievous superstition, thus checked for the moment, again broke out not only in Iudaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their center and become popular. Accordingly, an arrest was first made of all who pleaded guilty; then, upon their information, an immense multitude was convicted, not so much of the crime of firing the city, as of hatred against mankind. Mockery of every sort was added to their deaths. Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination when daylight had expired.”

Another interesting confirmation is that 33 CE was a Yowbel, certifying that Yah’s Lamb is God. This year of restoration, where people are freed and debts are forgiven, is something we discovered while reviewing the Miqra’ey that is especially important to Yahowah as it is symbolic of forgiveness. The announcement of this upcoming Yowbel was even part of Yahowsha’s first public declaration—a Scriptural reading delivered from the scroll of Yasha’yah. And 33 CE is precisely twenty Yowbel / Years of Yah’s Lamb, or 1,000 years after the 967 BCE construction of the First Temple, and it is precisely forty Yowbel, or 2,000 years, after the 1967 BCE arrival of Abraham and Yitschaq on the very same spot where Yahowsha’ was pierced for our transgressions – as they affirmed the same Covenant the Ma’aseyah was enabling.

So how is it possible? How could something this astonishing be predicted so far in advance? And remember, at the time of the prophecy, the Dany’el and his people were prisoners thousands of miles away from Jerusalem. Their city lay abandoned and in ruins. For this prediction to come true their captor would have had to issue a decree freeing them, they would have to traverse hundreds of miles of desert, rebuild their city and temple, give birth to the child who would become the Ma’aseyah, the Son given to us, and then sacrifice him on Passover, only to have the Temple they rebuilt destroyed again—all precisely within the prescribed time provided by the window of 483 prophetic years. So when the improbable scenario came true precisely as predicted, why didn’t everyone conversant in these Scriptures recognize the Ma’aseyah and come to acknowledge the book of Dany’el as inspired? People are more trusting of men than God, I suppose. Religion obfuscated the truth.

Disbelieving academicians are wont to suggest that Dany’el was written by an unknown novelist after the reign of Antiochus Epiphanes in 165 BCE. Unfortunately for the skeptics, Dany’el’s book was translated into Greek in Alexandria around 200 BCE as part of the Septuagint. Sixteen manuscripts of Dany’el were found among the Dead Sea Scrolls, with some nearly as old. So how did scribes copy and translate something that hadn’t yet been written? And beyond the Septuagint and Qumran Scrolls proving that Dany’el was penned earlier than the 4^th century BCE, a 2^nd century writing wouldn’t help the anti-inspiration critics because the prophet predicts a 1^st century CE fulfillment. In other words, this prediction provides irrefutable proof that Yahowah inspired His Scriptures because it could not have been forged after the fact.

While predicting the precise time and place of the Ma’aseyah’s arrival to the day hundreds of years in advance was stunning, there was more to the revelation. If you recall, before the Ma’aseyah’s timeline of 7 plus 62 weeks of years, the prophecy began: “Seventy sevens (shabuwa’ shib’iym) are determined and decreed (chathak) for your people (‘al ‘am) and for your set-apart city (wa ‘al ‘iyr qodesh) to bring an end to rebellion (la kalah pesha’), to sign a document which seals up the guilt associated with sin (wa la chatham chata’ah), to completely perfect sinners (wa la tamam chata’ah), to provide reconciliation for the wrongdoing caused by perverse distortions (wa la kaphar ‘awon), to bring forth everlasting vindication and righteousness (wa la bow’ tsedeq ‘owlam), to provide a personal seal and signature to revelation and to prophecy (wa la chatham chazown wa naby’), and to anoint the Most Set-Apart (wa la mashach qodesh qodesh).” (Dany’el 9:24) Seven weeks of years established the time for the rebuilding of Jerusalem and its Temple. Sixty-two more weeks of years, for a total of 69, set the interval between the decree to return to Jerusalem and the arrival of the Ma’aseyah. But 70 weeks of years, not 69 were established to finish revelation and prophecy pertaining to the Yahuwdym, Yisra’el, and Yaruwshalaim. So what about that last week of years…

While the 70^th week follows the 69^th, there will be a 1,993 solar year gap between them. Inclusive of the last seven years, six millennia of man will have transpired from the expulsion of Adam from the Garden to our return to the Garden—a thousand year Millennial reign of Yahowah on earth. And forty Yowbel / Yah’s Lamb’s Years of Restoration will have come and gone between the Ma’aseyah’s sacrifice and His final return on the Day of Reconciliations in 2033. The first 1,993 years of the last two millennia—the time of Yahowsha’s Ekklesia / Calling-Out—is nearly complete. And since it is especially relevant, we shall delve into Yahowsha’s revelations and predictions regarding the Ekklesia’s time in an upcoming volume of Yada Yah. But it is the last week of years—the 70^th—that shall consume much of our attention as a horrible tribulation engulfs the earth and Yahowah’s chosen people return to center stage.

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Yada Yah 

Was Writen by Craig of

“An Introduction to God” found at

All Glory be to Yahweh!

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