Daniye’l (Daniel) 9:25

Know therefore and understand, from the going forth of the word to return and to build Yerushalayim until HAMASHIACH the Prince is seven Shavua, and threescore and two Shavua; return and build the wide place with eagerness in troublous times.

The timing of the arrival of HAMASHIACH the Prince under the two-fold prophetic interpretation of Isaac Newton, then places the first advent – the first arrival – in the year 17 A.D.  Consider that the reckoning is as follows: Three score and two (62) Shavua is interpreted as 62 weeks of years.  And 62 x 7 (days) is 434 years.  The second temple was completed in the last week of Adar in the year 417 B.C., allowing the house of Yahudah to begin the feast cycle (Pecach, Matsah, and so forth) in that same year, just weeks later. 

Let us consider the life of MASHIACH in order to understand dates. For purposes of this article, we take the position on the following dates:

Date of birth:               15^th day of Ethaniym (Tishrei) (September 15) 4 B.C.

Date of 12^th birthday:   15^th day of Ethaniym (Tishrei) 8 A.D.

Date of 20^th birthday:  15^th day of Ethaniym (Tishrei) 16 A.D.

Date of crucifixion:      14^th day of Aviv (Nisan) 28 A.D.

Date of resurrection:   27^th day of Ziv, 28 A.D.

However, the date predicted using the Newton interpretation is 17 A.D. 

Consider, however, that MASHIACH may have declared the year of Jubilee in the year 17 A.D. when he read from the Torah scroll, reading Yeshayahu 61.

Lucas (Luke) 4:1-20

And YAHUSHA being full of the RUACH HAQODESH returned from Yarden, and was led by the RUACH into the wilderness, 2 Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered. 3 And the devil said unto him, If you be the Son of ELOHIYM, command this stone that it be made bread. 4 And YAHUSHA answered him, saying, It is written, That man shall not live by bread alone, but by every Word of YAHUAH. 5 And the devil, taking him up into an high mountain, showed unto him את (eth) all the kingdoms of the world in a moment of time. 6 And the devil said unto him, All this power will I give you, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. 7 If you therefore will worship me, all shall be yours. 8 And YAHUSHA answered and said unto him, Get behind me, Satan: for it is written, You shall worship YAHUAH your ELOHIYM, and him only shall you serve. 9 And he brought him to Yerushalayim, and set him on a pinnacle of the Temple, and said unto him, If you be the Son of ELOHIYM, cast yourself down from hence: 10 For it is written, He shall give his angels charge over you, to keep you: 11 And in their hands they shall bear you up, lest at any time you dash your foot against a stone. 12 And YAHUSHA answering said unto him, It is said, You shall not tempt את (eth) YAHUAH your ELOHIYM. 13 And when the devil had ended all the temptation, he departed from him for a season. 14 And YAHUSHA returned in the power of the RUACH into Galiyl: and there went out a fame of him through all the region round about. 15 And he taught in their synagogues, being glorified of all. 16 And he came to Netsereth, where he had been brought up: and, as his custom was, he went into the synagogue on the Shabbat, and stood up for to read. 17 And there was delivered unto him the cepher of the prophet Yesha`yahu. And when he had opened the cepher, he found the place where it was written, 18 The RUACH ADONAI YAHUAH is upon me, because he has anointed me to preach the Besorah to the poor; he has sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 19 To preach the acceptable year of YAHUAH. 20 And he closed the cepher, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.

Let us consider this from a practical view.  MASHIACH, like his parents before him, was Torah observant.  The gospel account declares this as he observed the Sabbath and all of the feasts, including Chanukah (Yahuchanon [John] 10:12) and Puriym (Yahuchanon [John] 5:12).  These forty days in the wilderness are consistent with the forty days of favor practiced traditionally by the observant, which begins on the first day of Elul (the sixth month) and runs until Yom Kippuriym, which is the 10^th day of seventh month, i.e., Tishrei (Ethaniym). 

Recall that MASHIACH turned 20 years old on the 15^th day of Tishrei in the year 16 A.D.  If the forty days in the wilderness occurred in his 20^th year, beginning on the 1^st day of Elul, then he would have completed his forty days on Yom Kippuriym – the 10^th day of Tishrei; on the Sabbath, when he declared the Jubilee.

If his reading of the Haftarah portion occurred only when he reached adulthood - being twenty years old - then this reading would have occurred on the 10^th of Tishrei in the year 17 A.D., just 5 days before his 21^st birthday.

When you consider the language of Lucas [Luke], which is the only gospel that gives account of this reading, it appears by an assumption that the accounting occurs in a sequential chronology in chapter 3, that MASHIACH is around thirty years of age when he read from Yeshayahu 61.

Lucas (Luke) 3:23

And YAHUSHA himself began to be about thirty years of age, being (as was supposed) the son of Yoceph . . .

There is no second witness to this assumption.  The besorah of Mattithyahu (Matthew) neither gives an account of this reading, nor sets forth his age as being thirty at the time of his immersion, or of that being his age at the beginning of his commission. We see the immersion, then MASHIACH’s departure for Galiyl and the selection of his disciples. In the besorah of Marcus (Mark), again there is no setting forth of his age, nor is there any account of the reading of the haftarah (Yeshayahu [Isaiah] 61) following the immersion.  Instead, there is the casting out of demons and healing.  The besorah of Yahuchanon (John) records a day-by-day chronology following the immersion, and does not include the reading of the haftarah in its chronology.  Therefore, it is reasonable to conclude that the reading of Yeshayahu was not set forth in chronological order, but may have occurred at a different point – a different year – than the thirtieth year in the life of MASHIACH (which would have been in the year 27 A.D.).

Okay, there are a few possibilities here that are worthy of consideration. 

1) MASHIACH did not declare a jubilee year with this reading, but rather a sabbatical (shemitah) year.  This is unlikely, given the language of the reading, and more importantly, the reason why the passage had been traditionally excluded from haftarah readings in the traditional Torah portion: because it declared a jubilee year, and there has always been debate about the jubilee year, since it is recorded that Yahudah did not keep nor respect the shemitah from the kingdom of David forward (490 years).  Without the shemitah sequence of seven consecutive, then how can you determine the jubilee, which follows a sequence of seven weeks of years? 

2) MASHIACH was thirty years of age when this haftarah was read, declaring a jubilee in the Gregorian calendar year 27 A.D.  This may be possible; however, there is no historical record which demonstrates a jubilee sequence in the years 27, 77, 127, 177, 227, 277, 327, 277, etc.

3) MASHIACH was in fact twenty years of age when the haftarah was read, declaring a jubilee in the Gregorian calendar year 17 A.D., rendering a Jubilee sequence of 17, 67, 117, 167, etc.  There is an historical record supporting this sequence, including the record in modernity of the liberation of Yerushalayim from Islam in 1917 and the subsequent Balfour Declaration allowing for the repatriation of the Yahudiym in the adamah qodesh (Holy Land) in the same year; followed by the recapture of Yerushalayim in its entirety in 1967, following the twentieth birthday of the nation of Israel on Shavu’oth.

Let’s take a look at this issue of being twenty years old to be considered an adult – a member of the majority.  Is there any scriptural support for this proposition?

Shemot (Exodus) 30:14

Every one that passes among them that are numbered, from twenty years old and above, shall give an offering unto YAHUAH.

Shemot (Exodus) 38:26

A bekah for every man, that is, half a shekel, after the shekel of the sanctuary, for every one that went to be numbered, from twenty years old and upward, for six hundred thousand and three thousand and five hundred and fifty men.

Vayiqra (Leviticus) 27:3

And your estimation shall be of the male from twenty years old even unto sixty years old, even thy estimation shall be fifty shekels of silver, after the shekel of the sanctuary.

Bemidbar (Numbers) 1:3

From twenty years old and upward, all that are able to go forth to war in Yisra’el: you and Aaron shall number them by their armies.

Bemidbar (Numbers) 1:18

And they assembled all the congregation together on the first day of the second month, and they declared their pedigrees after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, by their polls. Also see Bemidbar (Numbers) 1:20; 1:22; 1:24; 1:26; 1:28; 1:30; 1:32; 1:34; 1:36; 1:38; 1:40; 1:42; 1:45; 14:29; 26:2; 32:11.