Hope of Israel Ministries (Ecclesia of YEHOVAH):

The Year 2031 and the Kingdom of YEHOVAH God!

I believe that 2031 will be the year of the Messiah's future appearance while 2066 will be the date of the return of YEHOVAH God's Shekinah Glory to a newly finished Temple in Jerusalem! In 2031 the Messiah will arrive on the clouds (Revelation 10:1); and in 2066 YEHOVAH's Shekinah Glory will arrive -- pictured by the White Horse of Revelation 19:11 and the Day of the LORD in Zechariah 14.

by John D. Keyser

Predicting when YEHOVAH God and the Messiah will return to this earth to set up the Kingdom of YEHOVAH God is fraught with danger! From the earliest centuries of this age people have prophesied the immediacy of the End Times. In A.D. 397 Bishop Hilarion wrote that the last battle would be 101 years future from his time, while the 6th-century Bishop Gregory of Tours predicted that the date would be between A.D. 799 and 806 -- both dates, it should be noted, were years after their own deaths.

One Joachim of Fiore (1135-1202) preached that there were three ages -- of the Father, the Son, and the Holy Spirit. He maintained that the Third Age would commence around 1260 (again, sensibly, after his own death) with a  brief reign of the Antichrist, followed by the arrival of a new Adam or a new Christ. While hugely influential Joachim was, once again, wrong!

Moving on to the 16th century there were predictions that the Day of Judgment would occur in 1524, 1525, 1528, 1533, 1534, 1535, 1544, 1555, 1556, 1588, and 1593! In the same century Martin Luther claimed that the Messiah would return 300 years from his time, somewhere around 1830 to 1850. John Wesley -- in the late 1700s -- settled for 1836.

However, it wasn't just preachers making these predictions. Christopher Columbus (1451-1506) believed that it would occur in 1656. John Napier (1550-1617), creator of an early slide rule and logarithms, reckoned that the Last Judgment would be in 1688 (starting from the Book of Revelation) or 1700 (starting from the Book of Daniel). Sir Isaac Newton (1642-1727) pinpointed 1948 -- or possibly 2060.

The 19th century turned out to be a hotbed of millennial expectations! The best known movement, that is still around today, is the Jehovah Witnesses, who have made many predictions of the End Time. Founder Charles Taze Russell believed that 1874 would be the year, while later Jehovah Witnesses said it would occur in 1914, then 1925, 1941, and finally 1975! In 1920 Russell's successor -- "Judge" Joseph Rutherford -- coined the slogan "Millions now living will never die!" While it's possible some people living in 1920 are still with us today, it's probably safe to say that his prophecy has failed as well!

The Catholic Apostolic Church, founded by Edward Irving in the early 1830s, were convinced that the Messiah would appear between 1838 and 1855. The church died out because it apparently had made no provision for appointing new clergy after the Messiah's return which, of course, never happened!

Joseph Smith, the founder of the Mormon religion, stated in 1832 that the Messiah would appear in 1890. Dr. John Thomas, founder of the Christadelphians, said in 1866, "It is pretty certain that Jesus will return within the lifetime of the present generation."

On October 22 in 1844, tens of thousands of people in Massachusetts expected the world to come to an end. They were followers of William Miller, a man who claimed to know the date of the Messiah's second appearance. Many of these "Millerites" sold all their possessions to prepare for the day when the Messiah would appear on earth, supposedly gather them up to heaven, and purify the rest of the planet in an all-consuming fire.

As the date approached, a great comet blazed across the Massachusetts sky, thus confirming their belief and their numbers grew. On October 22, the Millerites donned white robes and climbed mountains or trees to speed their ascension into heaven. When the prophecy naturally failed, most abandoned Miller's apocalyptic views and returned to their original churches.

Out of this "Great Disappointment" came the Seventh-day Adventist Church, founded in 1860. From the same Millerite movement came the Branch Davidians who met their own awful day of judgment in 1993 under the Clinton Administration, and the Worldwide Church of God (WCG), founded by Herbert W. Armstrong in 1934.

In 1958, Armstrong published a booklet entitled 1975 in Prophecy which confidently made it quite clear that the Messiah would return by that date. When it didn't happen, the booklet became strangely difficult to get a hold of! As a result the church lost a lot of members, but Armstrong's response to this was simply to say that he'd been misinterpreted, and that he'd never said the Messiah was going to appear by 1975. I have a copy of this booklet in my library -- and it says otherwise!

Out On a Limb?  

So why am I sticking my neck out and climbing out on a limb? Why would I risk getting egg on my face and joining the long list of people who made failing predictions about the End Times? Simply this:

1. There is a time -- a future date -- when YEHOVAH God and the Messiah will actually arrive on this earth.

2. While Matthew 24:36 states "But of that day and hour no one knows, not even the angels in heaven, nor the Son, but the Father alone," it leaves out the year -- clearly intimating that we can know the actual years of their return!

3. I believe that YEHOVAH God wants us to know so that we will be in "hopeful anticipation," and that we will keep our hands on the plough and not let up in preaching the Kingdom of YEHOVAH God.

It should be noted that even while knowing the years of our Father's and the Messiah's return, they will still be sudden events without immediate warning. Wonderful but anticipated surprises for YEHOVAH's Israelite believers and terrifying shocks for those who have received the mark of the beast.

I believe that 2031 will be the year of the Messiah's future appearance while 2066 will be the date of the return of YEHOVAH God's Shekinah Glory to a newly finished Temple in Jerusalem! In 2031 the Messiah will arrive on the clouds (Revelation 10:1); and in 2066 YEHOVAH's Shekinah Glory will arrive -- pictured by the White Horse of Revelation 19:11 and the Day of the LORD in Zechariah 14.

Many of the stories in the New Testament have a deeper prophetic meaning than usually realized. The Messiah painted pictures of future events with many of the things he did in the four Gospels. Since the first century, clues to the mystery of the year of his arrival lie hidden in these stories, and with the help of the holy spirit they can be understood by YEHOVAH's people.

Peter and Hosea Hold the Keys

The apostle Peter's second letter provides us with the KEY that unlocks the deeper meaning of these parables and the Old Testament prophecies:

"First, understand this: during the Last Days, scoffers will come, following their own desires and asking, 'Where is this promised "coming" of his? For our fathers have died, and everything goes on just as it has since the beginning of creation.'...Moreover, dear friends, do not ignore this: with the LORD, one day is like a thousand years and a thousand years like one day" (2 Peter 3:3-4, 8 -- Jewish New Testament).

This is corroborated in Psalm 90:4: "To you, a thousand years are a single day, a yesterday now over, and hour of the night" (The Jerusalem Bible).

Writes Daniel Speck:

"Peter answered the question of when the promise of Christ's coming will be fulfilled with a simple mathematical formula: one day = one thousand years. He repeats it forwards and backwards, suggesting that this is not just an approximation, but an exact number" (2030 Second Coming, p. 12).

Using this prophetic type, we can identify the exact year of the Messiah's appearance, and also the exact year of YEHOVAH God's return. The apostolic age began in the year A.D. 31 after the Messiah's ascension into Heaven and the outpouring of the holy spirit on the day of Shavuot or Pentecost. The year 2031 is two thousand years after that, so we certainly can expect the Messiah to arrive in the year 2031.

The KEY to the arrival of YEHOVAH God can be found in the Old Testament book of Hosea:

"'I will return again to My Place till they [Israel] acknowledge their offense. Then they will seek My face; in their affliction they will earnestly seek Me.' Come, and let us return to the LORD [YEHOVAH]; for He has torn, but He will heal us; He has stricken, but He will bind us up. After two days He will revive us; on the third day He will raise us up, that we may live in His sight [here on the earth]" (Hosea 5:15-6:2).

The New Testament Parables

The Woman At the Well:

The story of the woman at the well is one of the most iconic encounters in the Bible. Told in John 4:1-42, it depicts how the Messiah, traveling through Samaria on the way to Galilee, sat down at a well near the town of Sychar. There, around noon, while his disciples were in town buying food, he encountered a Samaritan woman coming to draw water from the well. He asked her for a drink, and their talk took off from there -- culminating in her salvation and many more from her town, too. We are told a few key facts about this woman. While her name was never revealed, we know she was female and a Samaritan, a race with whom the Judahites did not associate, as Scripture explains. We know she had had five husbands, and the man she had currently was not her husband.

We also know, from understanding cultural and historical traditions of that time, that women typically drew water in groups in the morning, and it was often a social occasion. The fact that she was drawing water alone, at midday, probably indicates she was a social outcast. And we also know she was deeply curious. She felt comfortable enough to not only talk with the Messiah but also ask him pointed questions. His answers to those questions, and their ensuing dialogue, reveal a great deal more, adding even more significance to the story.

Her questions, without understanding inflection, tone of voice, facial expressions, and other characterizations, appear stark and pointed. She asked the Messiah a series of questions when he requested a drink: How can you ask me for a drink? (v. 9) Where can you get this living water? (v. 11) Are you greater than our father Jacob, who gave us the well and drank from it himself, as did also his sons and his livestock? (v. 12)

His responses were just as pointed -- and astonishing. In short, the Messiah told her not only who he was, the prophesied first-born Son of YEHOVAH God, the Messiah, but that he had come to offer living water, the kind that “will become in them a spring of water welling up to eternal life” (v. 14).

What is notable is the way all of this is revealed, and the way she appeared to see through his parables and glimpse the truth behind his words when so many others, including Jewish experts and scholars in Jerusalem, could not.

After the Messiah asked for a drink, the woman at the well asked how the Messiah could ask this of her, as she was a Samaritan and he was clearly a Judahite. He replied, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water” She pointed out that the Messiah had no cup, then asked about this so-called living water, as well as if he was greater than Jacob. While the text does not reveal whether her tone was sarcastic, rhetorical, or fully sincere, many scholars suspect she was probably being facetious. After all, Jacob was the grandson of Abraham, the son of Isaac, and the traditional ancestor of the people of Israel, who likely founded the town in addition to providing the well where they spoke.

But the Messiah's clear, earnest answer, elaborating on this living water he could provide, prompted her to ask him for it. That’s when the Messiah shifted to the next phase of their dialogue, which reveals that not only did he have what she needed, but he knew things about her that were both surprising and telling -- that she had been married five times and was not married to her current man (v. 18).

Now realizing that the Messiah was a prophet, she then began to speak on religious matters, specifically noting that the Jews believe that the place they must worship at is Jerusalem (v. 20). “Woman,” the Messiah replied, “believe me, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Judahites. Yet a time is coming and has now come when the true worshipers will worship the Father in the spirit and in truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in the Spirit and in truth” (v. 21-24).

Then the Messiah declared what he hadn’t made public in many circles: He is the Messiah (v. 26). His friends returned right then, and the woman ran off, leaving her water jar behind and proclaiming, “Come, see!” (29). After the Messiah talked to the woman at the well, she appeared to have been astounded at how he knew such truths about her. And she told the other Samaritans, “He told me everything I ever did” (v. 39). Intrigued, they approached the Messiah, and he stayed in their town two days talking with them. Because of what the Messiah shared with them, “Many more became believers” (v. 41). Her testimony led to their salvation.

The Messiah's two-day stay in the woman's town may have little meaning for the casual reader, but it is immensely important when the prophetic picture of this story is fully understood. As explained by Daniel Speck, the Samaritan woman is a prophetic type of the Church or Ecclesia, whom the Messiah offers the gift of living water that "...will become in him a well of water springing up to eternal life" (John 4:13).

"Now after the two days he departed from there and went to Galilee" (John 4:43).

These two days are an important detail in the prophetic time-line that the Messiah is painting here.

"Moreover, dear friends, do not ignore this: with the LORD, one day is like a thousand years and a thousand years like one day" (2 Peter 3:8).

The Story of Lazarus:

In John 11 is found one of the most amazingly detailed prophetic pictures of the future arrival of the Messiah. Lazarus was one of the Messiah's closest friends. In fact, we're told that the Messiah loved him. When Lazarus fell ill, his sisters sent a message to the Messiah, "Lord, the one you love is sick." When the Messiah heard the news, he waited two more days before going to Lazarus' hometown of Bethany. When the Messiah arrived in Bethany, Lazarus had already been dead and in the tomb for four days.

When Martha discovered that the Messiah was on his way, she went out to meet him. "Lord," she said, "if you had been here, my brother would not have died." The Messiah told Martha, "Your brother will rise again." But Martha thought he was talking about the final resurrection of the dead. Then the Messiah said these crucial words: "I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die." Martha then went and told Mary that the Messiah wanted to see her. The Messiah had not yet entered the village, most likely to avoid stirring up the crowd and calling attention to himself. The town of Bethany was not far from Jerusalem where the Jewish leaders were plotting against him.

When Mary met the Messiah, she was grieving with strong emotion over her brother's death. The Judahites with her were also weeping and mourning. Deeply moved by their grief, the Messiah wept with them. He then went to the tomb of Lazarus with Mary, Martha and the rest of the mourners. There he asked them to remove the stone that covered the hillside burial place. The Messiah looked up to heaven and prayed to his Father, closing with these words: "Lazarus, come out!" Then Lazarus came out of the tomb.

There is an important detail in this story that has been overlooked by many. The Messiah is on the east side of the Jordan River when word is sent that Lazarus is sick. He must cross over it to reach the town of Bethany. But before crossing the Jordan River, the Messiah deliberately stayed on the east bank two more days after receiving the news that Lazarus was sick.

This two day delay has always been an enigma. States Daniel Speck, "It is a particular and exact number and numbers have very important symbolic meanings in the Bible" (2030 Second Coming, p. 19). Together with Peter's time key, this has to be another prophecy that the Messiah will appear to restore his sheep (Israel) after two thousand years.

"Moreover, dear friends, do not ignore this: with the LORD, one day is like a thousand years and a thousand years like one day" (2 Peter 3:8).

The Promise of the Good Samaritan:

The Messiah tells the parable, or story, of the Good Samaritan in Luke 10 of the New Testament. In that chapter, he says, “A man was going down from Jerusalem to Jericho when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. So too, a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him."

The Good Samaritan was the person who had mercy upon the man that was half-dead and robbed on the side of the road. After a priest and Levite passed the downtrodden man, showing him no mercy or compassion, the Samaritan took care of him and saved his life. "On the next day, when he [the Good Samaritan] departed, he took out two denarii, gave them to the innkeeper, and said to him, 'Take care of him; and whatever more you spend, when I come again, I will repay you'" (Luke 10:35).

The Good Samaritan, explains Daniel Speck, is a prophetic picture of the Messiah himself. He is the one who has compassion on the wounded man and gives the innkeeper two denarii to care for him. An important point of the story is that the Samaritan promised to come again and settle the account with the innkeeper. This is clearly a metaphor for the Messiah's future coming. The two denarii, continues Speck, is a key detail as well. One denarius was equal to a day's wage at the time, so two denarii would have been enough for two-days stay at an inn -- meaning that the Good Samaritan intended to return after two days.

Using Peter's time-line found in 2 Peter 3, we can unlock this apparent mystery: hidden in this fable is another prophecy of the two thousand years until the Messiah appears again.

A.D. 31 -- The Messiah's Starting Point

The year A.D. 31 was truly a significant year. It was the year the Messiah died, paying the price for our sins! Is there evidence, outside of the Bible, that indeed A.D. 31 was the year the Messiah, the adopted Son of YEHOVAH God, literally died and was put to death by wicked, conspiring men?

The astounding answer is, yes indeed -- there is shocking, incredible evidence that A.D. 31 was a year of astounding infamy and miraculous occurrences! According to Jewish history, preserved in the Talmud, there were four miraculous signs which all occurred in A.D. 31. These signs did not occur in A.D. 30, or in A.D. 33, or A.D. 29 -- or any other year. These signs also point to something very unusual occurring in A.D. 31 which earned the wrath and anger of YEHOVAH God upon the Jewish nation of that time.

In the gospel accounts dealing with the crucifixion of Yeshua the Messiah, we find that some weird, bizarre, and strange events occurred, connected with the event of the crucifixion.

In the book of Matthew we read: "Now from the sixth hour there was darkness over all the land unto the ninth hour....Jesus, when he had cried again with a loud voice, yielded up the spirit. And, behold, the veil of the temple was torn in two from the top to the bottom; and the earth did quake, and the rocks were split; and the graves were opened, and many bodies of the saints that slept were raised, and came out of the graves after his resurrection, and into the holy city, and appeared unto many. Now, when the centurion, and they that were with him watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God" (Matthew 27:45-54).

Let me interject here that the "bodies of the saints that slept" that arose, following this earthquake which accompanied the death of the Messiah were the bodies of believers or saints who had recently died. This is not talking about Old Testament saints, patriarchs and prophets, but simply men and women who had recently died, and who were resurrected back to normal, physical life.

Alfred Edersheim describes the events which occurred when the Messiah died on the tree. Writes Edersheim in The Life and Times of Jesus the Messiah,

"And now a shudder ran through Nature, as its Sun had set. We dare not do more than follow the rapid outlines of the Evangelistic narrative. As the first token, it records the rending of the Temple-Veil in two from the top downward to the bottom; as the second, the quaking of the earth, the rending of the rocks and the opening of the graves...while the rending of the Veil is recorded first, as being the most significant token to Israel, it may have been connected with the earthquake, although this alone might scarcely account for the tearing of so heavy a Veil from the top to the bottom. Even the latter circumstance has its significance.

"That some great catastrophe, betokening the impending destruction of the Temple, had occurred in the Sanctuary about this very time, is confirmed by not less than four mutually independent testimonies: those of Tacitus, of Josephus, of the Talmud, and of earliest Christian tradition. The most important of these are, of course, the Talmud and Josephus.

"The latter speaks of the mysterious extinction of the middle and chief light in the Golden Candlestick, forty years before the destruction of the Temple; and both he and the Talmud refer to a supernatural opening by themselves of the great Temple-gates that had been previously closed, which was regarded as a portent of the coming destruction of the Temple" (p. 610).

The Temple was destroyed by Titus in A.D. 70. Forty years before that date -- according to Jewish inclusive reckoning -- would be A.D. 31 -- the year of the crucifixion! But that is not all: Says Josephus, in his Wars of the Jews:

"Thus also, before the Jews' rebellion, and before those commotions which preceded the war, when the people were come in great crowds to the feast of unleavened bread, on the eighth day of the month Xanthicus [Nisan,] and at the ninth hour of the night, so great a light shone round the altar and the holy house, that it appeared to be bright day-time; which light lasted for half and hour. This light seemed to be a good sign to the unskillful, but was so interpreted by the sacred scribes as to portend those events that followed immediately upon it. At the same festival also, a heifer, as she was being led by the high priest to be sacrificed, brought forth a lamb in the midst of the temple.

"Moreover, the eastern gate of the inner, [court of the temple,] which was of brass, and vastly heavy, and had been with difficulty shut by twenty men, and rested upon a basis armed with iron, and had bolts fastened very deep into the firm floor, which was there made of one entire stone, was seen to be opened of its own accord about the sixth hour of the night. Now, those that kept watch in the temple came thereupon running to the captain of the temple, and told him of it; who then came up thither, and not without great difficulty was able to shut the gate again.

"This also appeared to the vulgar to be a very happy prodigy, as if God did thereby open them the gate of happiness. But the men of learning understood it, that the security of their holy house was dissolved of its own accord, and that the gate was opened for the advantage of their enemies. So these publicly declared, that this signal foreshewed the DESOLATION that was coming upon them " (IV, 5, 3).

In early writings of the church fathers, Jerome in a letter to Hedibia relates that the huge lintel of the Temple was broken and splintered and fell. He connects this with the rending of the veil (Matthew 27:51). Says Edersheim, "it would seem an obvious inference to connect again this breaking of the lintel with an earthquake" (p. 610, op. cit.). The lintel was an enormous stone, being at least 30 feet long and weighing some 30 tons!

The Temple veils were 60 feet long, 30 feet wide, and the thickness of the palm of a man's hand, wrought in 72 squares. They were so heavy that we are told 300 priests were needed to manipulate each one. The veil being rent from top to bottom was such a terrible portent because it indicated that YEHOVAH God's Own Hand had torn it in two,

Sanhedrin Judged and Banished

This same year, A.D. 31, the Sanhedrin had to abandon the Chamber of Hewn Stones, near the Holy Place in the Temple, which was its official seat or location. This was about 40 yards southeast of the entrance to the Holy Place. In A.D. 31 the Sanhedrin had to move to another location, called "The Trading Place," farther to the east and a much less significant spot. To be forced to move from a beautiful, gorgeous, awesome location in the Temple to a spot much less beautiful, esteemed, and reverential, must have seemed a terrible "put down." Says the Talmud:

"Forty years before the destruction of the Temple, the Sanhedrin was BANISHED (from the Chamber of Hewn Stone) and sat in the trading-station (on the Temple Mount)" (Shabbat 15a).

Forty years before the destruction of the Temple in A.D. 70 is A.D. 31 -- the very year of the crucifixion of the Messiah! Why was the Sanhedrin moved in the very year Yeshua was crucified? Could it have been forced to do so because of damage caused by the earthquake associated with the crucifixion of the Messiah? Was it direct punishment for their complicity in handing Yeshua over to the Romans and condemning him to death? Was this evidence of YEHOVAH God's official displeasure with their actions?

Prior to the war with Rome, Josephus tells us, the Sanhedrin had to move once again. This time they moved to an area outside the Temple complex, in an ordinary part of Jerusalem -- actually a place west of the Temple near a building called the Xystus (see Josephus' Wars of the Jews, V, 4, 2). What a humbling and demotion!

The smug, self-righteous members of the Sanhedrin of that time would not have made such a humiliating move -- voluntarily! It had to be forced upon them by circumstance. There is no record of the Roman government compelling such a move -- they stayed out of Jewish religious life. Nor would Herod the king have been responsible -- to offend the entire Sanhedrin would have been a disastrous political mistake. Only a "natural cause" or "Supernatural" cause, which men could not remedy, would cause such a humiliating and abhorrent move on the part of the Sanhedrin members.

Was the Sanhedrin rebuked by YEHOVAH God in A.D. 31, and forced to "relocate" to a much lesser station and position than that which they had previously held at the Temple itself? Was this due to the vicious, unprecedented "kangaroo" trial and phony "judgment" they had perpetrated upon Yeshua the Messiah, Son of YEHOVAH God?

Writes Rabbi Leibel Reznick of this traumatic event, in The Holy Temple Revisited:

"Although this was the largest structure on top of the entire Temple Mount, the purpose and function of the Basilica is not recorded anywhere. The TALMUD tells us that when the Sanhedrin (Supreme Court) CEASED TO JUDGE CAPITAL OFFENSES, they MOVED from the Supreme Court chambers to the 'shopping mall' (Rosh HaShana 31a). This shopping mall was located on the Temple Mount (Rashi)...Perhaps this shopping mall was located within the Royal Basilica. Because this area was built on Herod's extension, it did not have the sanctity of the Temple itself, and commerce would have been permitted" (p. 69).

Notice! The year the Sanhedrin was moved, A.D. 31, the year the Messiah was crucified, was also the year they CEASED to judge capital offenses! To humble them, they were reduced to meeting at a "shopping mall" where regular "commerce" and business of "trade" was conducted! Their authority was no more important, now, than mere buying and selling merchandise! Surely this constituted a withering and scathing rebuke from YEHOVAH God Himself who was displeased with their treatment of and jealous rage against His own Son!

Writes Craig Blomberg of this event:

"...the claim that the Romans retained the sole right of capital punishment (John 18:31) has often been termed a Johanine error, especially in view of the counter-example in the stoning of Stephen (Acts 7:58). But this right is strikingly confirmed by a passage in the Talmud, which says that capital punishment had been taken from the Jews FORTY YEARS before the destruction of the temple in A.D. 70 (Sanh.1:1, 7:2). Stephen's stoning reads more like mob action which defied technical legalities" (The Historical Reliability of the Gospels, p. 179).

It was the very year of the crucifixion that the Romans denied the Jews the right to perform capital punishment. It was this very year when the Sanhedrin was forcibly removed from the Temple grounds!

When the members of the Jewish Supreme Court brought Yeshua to Pilate, he told them, "Take him and judge him according to your law." But they replied, "It is not lawful for us to put any man to death" (John 18:31). Yet they connived and pressured Pilate and stirred up the crowd to demand the crucifixion of Yeshua the Messiah, the anointed one of YEHOVAH God (John 18:32-40; 19:1-16). YEHOVAH seriously punished them for their disregard of His Son. But that punishment was only the beginning of His warnings of further judgment to come!

Talmudic Evidence of the Messiah and A.D. 31

In the centuries following the destruction of the Temple in Jerusalem, the Jewish people began writing two versions of Jewish thought, religious history and commentary. One was written in Palestine and became known as the Jerusalem Talmud. The other was written in Babylon and was known as the Babylonian Talmud.

We read in the Jerusalem Talmud:

"Forty years before the destruction of the Temple [i.e., A.D. 31] the western light went out, the crimson thread remained crimson, and the lot for the Lord always came up in the left hand. They would close the gates of the Temple by night and get up in the morning and find them wide open" (The "Yerushalmi," p. 156-157).

A similar passage in the Babylonian Talmud states:

"Our rabbis taught: During the last forty years before the destruction of the Temple the lot ['For the Lord'] did not come up in the right hand; nor did the crimson-colored strap become white; nor did the western most light shine; and the doors of the Hekel [Temple] would open by themselves" (Yoma 39b).

What is this talking about? Since both Talmuds recount the same information, this indicates the widespread Jewish community accepted the knowledge of these events.

The Miracle of the "Lot"

The first of these miracles, the "lot" which was cast on the Day of Atonement to determine which of two goats would be "for the Lord" and which goat would be the "Azazel" or "scapegoat," has fascinating significance. During the two hundred years before A.D. 31, when the High Priest picked one of the stones, the random selection was governed by the laws of chance, and each year he would select a black stone as often as a white stone. But for forty years in a row, beginning in A.D. 31, the High Priest picked the black stone! The "odds" against this happening are astronomical (2 to the 40th power). In other words, the chances of this occurring are 1 in approximately 5,479,548,800 -- or about 5.48 billion to one! Your chances would be much better at winning the "Lottery"!

The lot for Azazel -- the black stone -- contrary to all the laws of chance, came up 40 times in a row from A.D. 31 to A.D. 70! This was considered a dire event. This foreboded supernatural evil for the entire Jewish community.

The Miracle of the Red Strip

The second miracle was of the crimson strip or cloth tied to the Azazel goat, which up until A.D. 31 had always turned white, remaining crimson. This undoubtedly caused much stir and consternation among the Jews, because it showed the sins of the people which had been confessed over the Azazel goat, represented by the red color of blood, were still crimson -- that is, they had not been pardoned and "made white." As YEHOVAH God told Israel through Isaiah the prophet, "Come, let us reason together, saith the LORD: though your sins be as scarlet [crimson], they shall be white as snow; though they be red like crimson, they shall be as [white] wool" (Isaiah 1:18).

Beginning in A.D. 31, the red strip placed on the Azazel goat, symbolizing the sins of the people, did not turn white, for forty years, till the destruction of the Temple itself! The clear indication is that the whole community was guilty of some great "sin" in A.D. 31, for which they were not pardoned, and their collective guilt remained for every year till A.D. 70.

Concerning the crimson strip, for the previous two hundred years, since the time of Simon the Righteous, this ceremony, though not mentioned in the Scriptures, was associated with the day of Atonement. During the 40 years he was High Priest, a crimson thread, which he had associated with his person, always turned white when he entered the Holy of Holies. The people noticed this. Also, it was noticed that "the lot of the LORD" -- the white lot -- came up for 40 straight years during his priesthood.

The Jews began to believe that these signs showed YEHOVAH's pleasure or ill favor. They noticed that the "lot" picked by the priests after Simon would sometimes be black, and sometimes white, and that the crimson thread would sometimes turn white, and sometimes not. The Jews came to believe that if the crimson thread turned white, that YEHOVAH God approved of the Day of Atonement rituals and that Israel could be assured that YEHOVAH forgave their sins.

But after A.D. 31, the crimson thread never turned white again for 40 years, till the destruction of the Temple and the cessation of all Temple rituals!

What did the Jewish nation do in A.D. 31 to merit such guilt? On Nisan 14, A.D. 31, Yeshua the Messiah was crucified on the day of the Passover sacrifice. His enemies put a completely innocent man -- the Messiah -- to death, though no fault was found in him by the Romans!

The Miracle of the Temple Doors

The next miracle, which the Jewish authorities acknowledged, was that the Temple doors swung open every night of their own accord for forty years, beginning in A.D. 31. The leading Jewish authority of that time, Yohanan ben Zakkai, declared that this was a sign of impending doom, that the Temple itself would be destroyed. Says the Jerusalem Talmud:

"Said Rabban Yohanan ben Zakkai to the Temple, 'O Temple, why do you frighten us? We know that you will end up destroyed. For it has been said, 'Open your doors, O Lebanon, that the fire may devour your cedars' (Zechariah 11:1)" (Sota 6:3).

Yohanan ben Zakkai was the leader of the Jewish community during the time following the destruction of the Temple in A.D. 70, when the Jewish government was transferred to Jamnia, some thirty miles west of Jerusalem.

The Miracle of the Temple Menorah

The fourth miracle was that the most important lamp of the seven candlestick Menorah in the Temple went out, and would not shine. Every night for 40 years -- or over 12,500 nights in a row -- the main lamp of the Temple lamp stand went out of its own accord -- no matter what attempts and precautions the priests took to safeguard against this event!

Earnest Martin states in a recent research paper published by him:

"In fact, we are told in the Talmud that at dusk the lamps that were unlit in the daytime (the middle four lamps remained unlit, while the two eastern lamps normally stayed lit during the day) were to be relit from the flames of the western lamp (which was a lamp that was supposed to stay lit all the time -- it was like the 'eternal' flame that we see today in some national monuments)...

"This 'western lamp' was to be kept lit at all times. For that reason, the priests kept extra reservoirs of olive oil and other implements in ready supply to make sure that the 'western lamp' (under all circumstances) would stay lit. But what happened in the forty years from the very year Christ said the physical Temple would be destroyed...? Every night for forty years the western lamp went out -- and this in spite of the priests each evening preparing in a special way the western lamp so that it would remain constantly burning all night!" (Research Update, p. 4).

Again, the odds against this happening are astronomical. Something supernatural was going on. YEHOVAH God had cursed the "light" Menorah, representing contact with Him, and His spirit, and removed His Presence in a special way after the crucifixion of His only begotten Son, Yeshua the Messiah!

It should be clear to any reasonable mind that there is no natural way to explain all these four signs connected with the year A.D. 31. The only possible explanation has to be supernatural.

YEHOVAH God Almighty intervened, to show the Jewish nation His utmost displeasure with their actions and particularly with what they had done to His first-born Son!

After A.D. 31, and the death of the Messiah, great trouble and awesome trials began to come upon the Jewish nation. Yeshua himself foretold it. As he was led away to be crucified, Yeshua warned the women of Jerusalem,

"Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck. Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. For if they do these things in a green tree, what shall be done in the dry?" (Luke 23:28-31).

When we take an objective look at the events of A.D. 31, who can doubt that it was indeed the true year of the crucifixion and resurrection of the true Messiah YEHOVAH God sent to Israel? All the evidence points to the Messiah's crucifixion as being in A.D. 31.

Using Peter's time-line found in 2 Peter 3, the date of the Messiah's future coming is therefore 2031!

A.D. 66 -- YEHOVAH God's Starting Point

Now we turn to the starting point for determining when YEHOVAH God Himself will return to this earth.

YEHOVAH's "Shekinah Glory" remained in the Temple all through the life and death of the Messiah and up to the year A.D. 66 when it was seen leaving the Temple and alighting on the Mount of Olives. Notice!

"There is also another reason why Christians in the first century were very interested in the Mount of Olives. This is because it was believed that the Shekinah Glory of God which supposedly dwelt inside the Holy of Holies at the Temple left the sanctuary and went to the Mount of Olives and hovered over that spot at the time of the Roman/Jewish War which ended in A.D. 70. The fact that the Shekinah Glory left the old Temple and migrated to the top of the Mount of Olives was an important event to Eusebius [church historian and scholar A.D. 260?-340?]" (Secrets of Golgotha, p. 83).

In Eusebius' (A.D. 263-339) book Proof of the Gospel we find this passage --

"Believers in Christ congregate from all parts of the world, not as of old time because of the glory of Jerusalem, nor that they may worship in the ancient Temple at Jerusalem, but...that they may worship at the Mount of Olives opposite to the city, whither the glory [the Shekinah Glory] of the LORD [YEHOVAH, YHVH] migrated when it left the former city" (Book VI, Chapter 18 (288)).

According to Eusebius the Shekinah Glory left the Temple and hovered over the Mount of Olives during "the siege of Jerusalem" (A.D. 66 to 70). However, Eusebius was not the only observer who mentioned that the Shekinah Glory left the Temple before the destruction of the Temple and hovered over the Mount of Olives. A Jewish rabbi named Jonathan -- who was an eyewitness to the destruction of Jerusalem -- said the Shekinah Glory left the Temple and for three and a half years,

"abode on the MOUNT OF OLIVES hoping that Israel would repent, but they did not; while a Bet Kol [a supernatural voice from heaven] issued forth announcing, Return, O backsliding children [Jer. 3:14]. Return unto Me, and I will return unto you [Mal. 3:7], when they did not repent, it said, I WILL RETURN TO MY PLACE [Hosea 5:15] (Midrash Rabbah, Lamentations 2:11)" (Secrets of Golgotha, p. 84).

There was yet another writer who recorded the fact of the "Shekinah" presence of YEHOVAH God moving from the Temple in Jerusalem just before the war with the Romans. Josephus mentioned that in the Spring of A.D. 66 some astonishing events took place within the Temple. He recorded three miracles associated with YEHOVAH's Shekinah Glory and the Temple -- and each one showed clearly that the Shekinah Glory was departing from the Holy of Holies. In Wars of the Jews, Book VI, Chapter V he stated "...and at the ninth hour of the night [a week before Passover in A.D. 66], so great a light shone round the altar and the holy house [Temple], that it appeared to be bright day-time; which light lasted for half an hour,"  and then it DEPARTED. He said the sacred scribes interpreted this sign as a bad omen for the Temple. It was like the Shekinah Glory moving away from the Tabernacle in the wilderness as a sign to disassemble the Tabernacle and transport it to another location.

Josephus goes on to say that "a few days later (during Passover itself) the enormous brass gates of Nicanor, requiring twenty men to open and close them, opened at midnight of their own accord" (Wars, Book VI, Chapter V). This was also interpreted as showing a desolation coming upon the Temple. And then, on Pentecost, the final sign was given which definitely showed that the Shekinah Glory was departing the Temple as the other signs indicated:

"Moreover, at the festival which is called Pentecost, the priests on entering the inner court of the Temple at nightfall, as their custom was in accomplishment of their ministrations, stated that they first became aware of a commotion and a roar, and after that the voice of a great multitude saying 'We are departing hence'" (Wars, Book VI, Chapter V).

When we couple Josephus' information with that of Rabbi Jonathan (also an eyewitness) we can see that the Shekinah Glory went directly to the Mount of Olives and remained over the top of the mountain for 3 and 1/2 years -- from late Spring in A.D. 66 to about December of A.D. 69 -- some eight months before the Temple was destroyed by the Romans. It then went back to heaven and had not returned to earth up to the time he wrote.

These miraculous events had much more significance to the early Christians than may meet the eye today. Eusebius, as we have just seen, mentioned the importance of this removal of the Shekinah glory. It was clearly a sign that YEHOVAH's physical presence had departed from the Temple on the western hill of Jerusalem and had retreated to the MOUNT OF OLIVES on the EAST as the new place of His divine residence. This event of the "Shekinah" glory leaving the Temple and residing on the Mount of Olives became highly significant to the early Christians because this is the mountain where YEHOVAH God's holy Shekinah will RETURN in the year 2066! We read of this in Zechariah 14.

This event was predicted by the prophet Hosea:

"'I will return to My place [Heaven] till they [the Israelites] acknowledge their offense. Then they will seek My face; In their affliction they will earnestly seek Me.' Come, and let us return to the LORD; For He has torn, but He will heal us; He has stricken, but He will bind us up. AFTER TWO DAYS He will revive us; On the third day He will raise us up, that we may live in His sight'" (Hosea 5:15-6:2).

Signs in the Sky

There were other phenomena that occurred in the year 66 when YEHOVAH's Shekinah Glory left the Temple in Jerusalem. Josephus records this in his Wars of the Jews:

"On the twenty-first of the month Artemisium [the last day of the 2nd Passover season in A.D. 66], there appeared a miraculous phenomenon, passing belief. Indeed, what I am about to relate would, I imagine, have been deemed a fable, were it not for the narratives of eyewitnesses and for the subsequent calamities which deserved to be so signalized. For before sunset throughout all parts of the country [everywhere throughout Judea] chariots were seen in the air and armed battalions hurtling through the clouds and encompassing the cities" (Wars, VI. 5. 3).

The pagan Roman historian Tacitus (c. A.D. 56-120) records the same event in his Histories:

"Prodigies had occurred, but their expiation by the offering of victims or solemn vows is held to be unlawful by a nation which is the slave of superstition and the enemy of true beliefs. In the sky appeared a vision of armies in conflict, of glittering armor. A sudden lightning flash from the clouds lit up the Temple. The doors of the holy place abruptly opened, a superhuman voice was heard to declare that the gods were leaving it, and in the same instant came the rushing tumult of their departure. Few people placed a sinister interpretation upon this. The majority were convinced that the ancient scriptures of their priests alluded to the present as the very time when the Orient would triumph and from Judaea would go forth men destined to rule the world" (Histories, Book 5, v. 13).

Notice what Eusebius says in his Ecclesiastical History --

"For before the setting of the sun chariots and armed troops were seen throughout the whole region in mid-air, wheeling through the clouds and encircling the cities" (Book 3, Ch. 8).

Clearly, A.D. 66 was also a remarkable year in YEHOVAH's prophetic timeline as the above events make obvious. And clearly, YEHOVAH's Shekinah Glory left the Jerusalem Temple in A.D. 66 to hover of the Mount of Olives for three and a half years before returning to His place in Heaven. When taking into account Peter's KEY in 2 Peter 3:8, two thousand years after A.D. 66 brings us to 2066.

What About the Intervening Years?

We have thirty-five years between 2031 and 2066 -- what is to occur during this time-period? Turning to the book of Revelation we find that the next event to happen after the Messiah's appearance in Revelation 10, is the construction of a new Temple in Jerusalem to house the Shekinah Glory of YEHOVAH God when it returns in 2066! Notice what the apostle John says:

"Then I was given a reed like a measuring rod. And the angel stood, saying, 'Rise and measure the Temple of God, the altar, and those who worship there. But leave out the court which is outside the Temple, and do not measure it, for it has been given to the Gentiles" (Revelation 11:1-2).

This refers back to Ezekiel 40:3, and the following chapters go into detail what John stated in Revelation 11.

Corroboration that one of the first tasks the Messiah will perform on his arrival is found in Zechariah 6:

"Thus says the LORD of Hosts, saying: 'Behold, the MAN [Messiah] whose name is the BRANCH! From his place he shall branch out, and he shall build the Temple of the LORD; Yes, he shall build the Temple of the LORD. He shall bear the glory, and shall sit and rule on his throne; So he shall be a priest on his throne, and the counsel of peace shall be between them both [YEHOVAH God and the Messiah]...Even those [Israelites] who are far away [in the Dispersion] shall come and build the Temple of the LORD" (Zechariah 6:12-13, 15).

Notice that the role of the Messiah during these years is repeated TWICE in Zechariah for emphasis. Also notice that he will "sit and rule on his throne." Where will his throne be? Alongside that of his Father's in the newly built Temple!

That YEHOVAH God is returning to reside in Jerusalem among His people Israel is confirmed in Zechariah 2:

"Sing and rejoice, O daughter of Zion [Jerusalem]; for lo, I come and I will dwell in the midst of you, says the LORD. And many nations shall join themselves to the LORD in that day, and shall be My people; and I will dwell in the midst of you....And the LORD will inherit Judah as His portion in the holy land, and will again choose Jerusalem. Be silent, all flesh, before the LORD; for He has roused Himself from His holy dwelling [place]" (Zechariah 2:10-13 -- RSV).

So if YEHOVAH God is returning to Jerusalem at the beginning of the Millennium -- WHERE will He reside? "Therefore, thus says the LORD, I have returned to Jerusalem with compassion; my house [Temple] shall be built in it, says the LORD of Hosts, and the measuring line shall be stretched out over Jerusalem" (Zechariah 1:16 -- RSV). The "measuring line" is a clear reference to Revelation 11:1-2.

The Millennial Temple is to be built and engineered by Yeshua the Messiah! And the funds for building a new Temple when the Messiah appears are already secured and waiting -- hidden underground!

Funding the Temple  

When David and Solomon were buried in the City of David, part of the enormous wealth that had been accumulated for the construction of YEHOVAH's Temple was buried with them. So when the new tomb was built on the new Mount Zion, it is believed that considerably more than 3,000 talents of gold was transferred to it -- an enormous sum in today's money. At today's gold value that translates to $18,702,000,000! We are told by Josephus that John Hyrcanus -- the son of Simon the Hasmonean -- took that amount from David's new tomb to pay for the services of the mercenary troops he employed. He was "the first Jew to start this practice" (Wars I. 2, 5). Herod was the next that we know of.

Writes Gary Arvidson:

"So, how was Herod able to finance this and other projects? Toward the beginning of his great work 'all their sacred treasures were exhausted.' We are told in this same context that people around the world sent an abundance of money for the Temple project. But there were other funds to be raised. And Herod found ANOTHER SOURCE!" (In Search of King David's Tomb, part 1, p. 27).

Arvidson goes on to say:

"What we are going to find is that Herod tapped David's sepulcher as a major resource for his great works...and as a consequence gained access to David's sepulcher to finance and decorate his empire. What had been amassed for the First Temple and laid aside by Solomon, was finally used for the Second Temple period" (ibid.).

The first-century A.D. Jewish historian and priest Josephus, records that "at this time he [Herod] opened the sepulcher by night, and went into it, and endeavored that it should not be known in the city, but took only his faithful friends with him" (Antiquities 14.7.1).

Then begins the most unusual account of all. Herod was determined to explore the multi-room structure of David's tomb to the limits. Suddenly, a great miracle occurred --

"However, he [Herod] had a great desire to make a more diligent search, and to go further in, even as far as the very bodies of David and Solomon; WHERE TWO OF HIS GUARDS WERE SLAIN BY A FLAME that burst out upon those that went in, as the report was. So he was terribly affrightened, and went out, and built a propitiatory monument of that fright he had been in; and this of white stone, at the mouth of the sepulcher..." (Antiquities 14.7.1).

The physical "Shekinah" put the fear of God in Herod and his surviving men and, frankly, "scared the hell" out of them!

The next recorded intrusion of David's tomb, and the subsequent confrontation with YEHOVAH's Shekinah Glory, is reported in Joseph Simon's book, The Itinerary of Benjamin of Tudela (pages 84-85). Ernest Martin gives a summary --

"We have the account mentioned in the travels of Benjamin of Tudela in the twelfth century that 15 years before the traveler got to Jerusalem the Rabbi Abraham of Jerusalem told him the story of two workmen who were helping to rebuild a wall of a church that had collapsed in the Upper City. About noontime, they found a cavern that they thought to enter. They said they peered in and saw a large chamber resting on pillars of marble overlaid with silver and gold. There was a table of gold with a scepter and crown. They also saw coffins [plural] in the chamber.

"At this moment they tried to enter the chamber, but they encountered a FIERCE WIND that caused them to appear as dead men until evening. They aroused and heard a man's voice say" 'Arise and go forth from this place.' They immediately left and went to the Christian Patriarch and informed him of the incident. Benjamin then said the Patriarch summoned Rabbi Abraham who informed them that they had discovered the Tomb of David and other kings of Israel. Because the workmen who discovered the site were terrified, the Patriarch and the Rabbi decided to close up the area and to hide it. Rabbi Abraham told Benjamin of Tudela these things" (The Temples That Jerusalem Forgot, footnote 495, p. 344).

So with the funds available to build a new Temple, all that will be needed is the manpower to accomplish this great endeavor. Where will the manpower come from? From the Israelites in dispersion around the world who will return to the Promised Land!

The Second Exodus

Notice what the prophet Isaiah says:

"And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth. The remnant shall return, even the remnant of Jacob, unto the mighty God. For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness. For the LORD GOD of hosts shall make a consumption, even determined, in the midst of all the land” (Isaiah 10:20).

Here we find that a “remnant” of Jacob will return “in that day” of completion. It is just a remnant that returns to the Land of Israel. What is a remnant? From the Septuagint, the word “kataleipo” is made up of two words. The prefix “kata” refers to something being broken down and the word “leipo” means “the remainder”. The “remnant” as in, “a remnant shall be saved” as found in Romans 9:27 is derived from the same word. The “remnant” is used as being in the future, throughout the New Testament. The timing of this gathering of the remnant of Israel is “end of age” or Millennial. It occurs after the period of punishment of both the House of Judah and the House of Israel. The day is when what is in the next verse takes place:

"They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea. And in that day there shall be a root of Jesse, which shall be for an ensign of the people; to it shall the Gentiles [nations] seek and his rest shall be glorious. And it shall come to pass, in that day, the LORD shall set His hand again the second time to recover the remnant of His people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And He shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth" (Isaiah 11:9-13).

  Let us look into the Book of Jeremiah for the gathering of the two Houses of Israel:

"And I will gather in the remnant of My people in every land, whither I have driven them out, and will set them in their pasture; and they shall increase and be multiplied....Behold, the days come, saith the LORD, when I will raise up to David a righteous Branch [the Messiah], and a king shall reign and understand, and shall execute judgment and righteousness on the earth" (Jeremiah 23:3, 5 -- Septuagint).

That the timing is the future appearance of the Messiah is clear from the reference to “The Branch”. Again, Israel is gathered from where they were scattered outside of the Promised Land.

The prophet Ezekiel goes on to say:

"…Thus saith the LORD God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land. And I will make them one nation in the land upon the mountains of Israel; and one king [the Messiah] shall be king unto them all; and they shall no more be two nations, neither shall they be divided into two kingdoms anymore at all." (Ezekiel 37:21-23).

In the parable of the vinedressers in Matthew 21, the Messiah says he is gone away to a far country, AND WILL RETURN to the same place, to take his kingdom and be one Shepherd to Israel. Those falsely occupying the vineyard at present (the Jews of the State of Israel), will be destroyed “with the brightness of his coming.” The vineyard is not the whole earth; it is a specific area of the earth. The one shepherd will return the dispersed Israelites to the same place they left from -- Israel!

There are literally dozens of verses in both the Old and New Testaments describing the the return of the dispersed of Israel to the Promised land where, under the guidance of the Messiah, they will assist in the building of a new Temple in Jerusalem to be the home of YEHOVAH's Shekinah Glory during the Millennium, and also the home of the Messiah's throne over Israel. By the time of YEHOVAH's arrival with the resurrected and changed Saints in 2066, a home will be ready for YEHOVAH God in Jerusalem; a home will have been established for the re-gathered physical Israelites; and the resurrected Saints will take over the administration of the Kingdom of YEHOVAH God under YEHOVAH God and the Messiah!

While I might possibly live to see the Messiah arrive in 2031, I will be long gone by the time of YEHOVAH God's return with the Saints in 2066. So the chances of egg on my face and the limb breaking off might only be half as bad!

Bibliography:

1/. The Jerusalem Bible.

2/. The Septuagint Bible

3/. Armstrong, Herbert W., 1975 in Prophecy. Worldwide Church of God, 1956.

4/. Arvidson, Gary, In Search of King David's Tomb & Treasure. Great Kings Discovery Project, Federal Way, WA 2002.

5/. Blomberg, Craig, The Historical Reliability of the Gospels. Inter-Varsity Press, Downers Grove, ILL. 1987. 

6/. Edersheim, Alfred, The Life and Times of Jesus the Messiah. Wm. B. Eerdmans Publishing Co., Grand Rapids, MI.1990.

7/. Eusebius of Caesarea, Ecclesiastical History, Book 3, Chapter 8.

8/. Eusebius of Caesarea, Proof of the Gospel, Book 6, Chapter 18 (288).

9/. Josephus, Flavius, "Wars of the Jews." The Complete Works of Josephus, Kregel Publications, Grand Rapids, MI. 1991.

10/. Martin, Ernest L., Research Update. Associates for Scriptural Knowledge, Portland, OR. April 1994.

11/. Martin, Ernest L., Secrets of Golgotha. ASK Publications, Alhambra, CA 1988.

12/. Martin, Ernest L., The Temples That Jerusalem Forgot. ASK Publications, Portland OR. 2000.

13/. Neusner, Jacob, The Jerusalem Talmud, "The Yerushalmi."  Tyndale House Publishers, Cambridge, U.K. 2010.

14/. Reznick, Rabbi Leibel, The Holy Temple Revisited. Jason Aronson Inc., Northvale, NJ. 1993.

15/. Simon, Joseph, The Itinerary of Benjamin of Tudela. Pangloss Press, Malibu, CA.

16/. Speck, Daniel, 2030 Second Coming. Las Vegas, NV 2022.

17/. Tacitus, Histories, Book 5, Verse 13

18/. Talmud, Shabbat 15a.

19/. The Babylonian Talmud, Soncino Version.

 

Hope of Israel Ministries -- Preparing the Way for the Return of YEHOVAH God and His Messiah!

Hope of Israel Ministries
P.O. Box 853
Azusa, CA 91702, U.S.A.
www.hope-of-israel.org

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