Nibiru and Yeshua's Death
Matthew 27:45-46, 51-54--Earthquake; Lk 23:44-45; Mk 15:33
Darkness covers the land while the Passover lambs are being sacrificed Matt 27:45; Mk 15:33; Lk 23:44-45a
Mat 27:45 Now from the sixth hour there was darkness over all the land unto the ninth hour.
Amo_8:9 speaks of the Lord's causing the sun to go down at noon. While they likely thought the judgment was against Jesus (as if He were a heretic), in light of His late resurrection they cme to see the darkness as judgment aginst the sin that Jesus became on our behalf (2 Cor 5:21).
a day of darkness for the earth or even 3 days of darkness as the dwarf star blocks the sun (Exod 10:21; I Sam 2:9; 2 Sam 22:10, 12; Isa 5:30; 60:2; Amos 5:18, 20; Zeph 1:15; Rev 16:10). Dark (Ezek 32:7-8; Mic 3:6). Darken (Amos 8:9)
Yeshua quotes Psalm 22 at about 3 Pm Matt 27:46-47; Mk 15:34-35
Mat 27:46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?
In Judaism, when a Bible verse is cited its entire context is implied, if appropriate. Thus Yeshua refers all of Psalm 22 to himself; other of its verses are cited at 27:35, 27:39, Joh_19:28 and Heb_2:12. Yeshua's cry expressed the alienation from Elohim that He endured as He bore the Father's wrath against sin. Although Yeshua elsewhere addressed Elohim as "Father," He addressed Him merely as My God in this verse.
Mat 27:47 Some of them that stood there, when they heard that, said, This man calleth for Elias.
Calling for Eliyahu/Elijah. See Mat_11:10-14 Mat_17:10-12.
Considering that the Roman soldiers do not understand that Yeshua is quoting Psalm 22 in the Hebrew language, they would not understand that the Psalm of David prophetically describes the event playing out before their very eyes. Those schooled in the Hebrew Scriptures would immediately recognize the Psalm, but the pagan sun worshippers (Sol Invitus Mithra (Latin) and Helios (Greek)) would neither understand the local language nor the Scriptures. From the sounds of the words they would naturally interpret Yeshua's words as a cry to the pagan sun god, Helios, as is actually written in the Greek text of Matt (not Elias, as in the KJV). The divergent reactions of the Roman soldiers who were not conversant in Hebrew ("he calls for Helios"), and the Israelites who cleasrly understood Yeshua (and fetched water in response to "my tongue cleaveth to my jaws"), make perfect sense in this context.
"It is Finished! The cry of triumph and the death of Yeshua Matt 27:50; Mk 15:37; Lk 23:46; Jn 19:30
Mat 27:50 Jesus, when he had cried again with a loud voice, yielded up the ghost. Yielded up his spirit. Or: "breathed his last."
The earth quakes, the Temple veil is torn, the graves of the "Firstfruits" are marked Matt 27:51-52a, 54-56; Mk 15:38-41; Lk 23:45b, 47-49
Mat 27:51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;
The parokhet/veil/curtain in the Temple. Exo_26:31-35 describes this curtain as it existed in the desert Tabernacle. It separated the Holy Place from the Holy of Holies. Only the cohen hagadol/high priest was allowed to pass through it into the Holy of Holies; and that he could do only once a year, on Yom-Kippur/Day of Atonement, to make an atonement sacrifice for his sins and for the sins of the Jewish people. When it was ripped in two from top to bottom it symbolized the fact that God was giving everyone access to the most holy place of all in heaven, as taught explicitly at Heb_9:3-9, Heb_10:19-22.
The Talmud bears an amazing witness to the work of Yeshua in altering the system of atonement. The background is that on Yom-Kippur, when the cohen hagadol sacrificed a bull (Leviticus 16), a piece of scarlet cloth was tied between its horns. If it later turned white, it meant that God had forgiven Israel's sin in accordance with Isa_1:18, "Though your sins be as scarlet, they will be white as snow."
"Our Rabbis taught that throughout the forty years that Shim'on/Simon the Tzaddik/righteous served,... the scarlet cloth would become white. From then on it would sometimes become white and sometimes not .... Throughout the last forty years before the Temple was destroyed ... the scarlet cloth never turned white." (Yoma 39a-39b)
Thus in the days of Shim'on HaTzaddik/Simon the just the sacrificial system established by God in the Tanakh was observed, and it was effective. But afterwards Israel's spirituality declined, so that the sacrificial system was effective only sometimes. Finally, after Yeshua's death, forty years before the destruction of the Temple, it was never effective. The Talmud does not say it, but what had become effective for forgiving Israel's sin was the sacrificial death of Yeshua the Messiah.
HCSB: Yeshua's death coincided with the afternoon sacrifice. Thus the priests were present in the temple to observe the rending of the curtain that separated the Holy place from the Holy of Holies. According to the Mishnah, it was 60 feet long, 30 feet wide, and as thick as a man's palm. It was so heavy that it took 300 men to lift it when it was wet (m. Shek 8:5).
Dr. Denis Otero in a men's meeting said that the curtain was 2 inches thick and that the Jews kept trying to repair it and it kept tearing. Dr. Otero is a walking encyclopedia of the Tanakh.
Earthquake: Shaken Heb 12:25-27; Isa 13:13; Hag 2:6-7; Ps 46:3; Quaking Jer 4:24; Isa 5:25; Jer 10:10; Ezk 38:20; Jer 50:46 cr Jer 10:10; 49:21; Ezk 26:18; 31:16; Isa 5:7; 15:5; Jer 46:12; 51:54; Ezk 27:28; Isa 2:10-21; 13:6-13; Isa 54:10 (Mountains shall depart); Nah 1:5.
great and catastrophic earthquakes (Isa 2:19. 21=Rev 6:12-17; Isa 22:5,9; Isa 5:25; 29:6; Ezek 38:19; Rev 16:18=Isa 2:10-22).
Mat 27:52 And the graves were opened; and many bodies of the saints which slept arose,
The graves opening signified that the Firstfruits from the dead were "marked" for the harvest that will occur at the end of the weekly Sabbath, in preparation for the barley Firstfruits offering on Yom haBikkurim (Feast of Firstfruits). The linking of the opening of the graves, and the resurrection of the Firstfruits, is essential in understanding the fulfillment of Yom haBikkurim--and that is why Matthew told of the resurrection of the firstfruit saints before Yeshua was even removed from the cross.
Mat 27:53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.
The resurrection of these saints is part of the fulfillment of the prophetic shadow pictures embedded in Yom haBikkurim--the Day of Firstfruits. After the Passover lambs were put in the oven, the Cohen Gadol (High Priest) and his entourage went over the Kidron Valley bridge to the barley field on the side of the Mount of Olives, opposite the Temple Mount. They bound together 10 standing shocks of aviv barley, one omer each, and returned to the Temple. There, the Cohen Gadol remained in seclusion until the Firstfruits were harvested, processed, and presented in the Temple the following morning. The harvest of the Firstfruits was done in the failing light after sunset at the end of the weekly Sabbath during the Feast of Unleavened Bread and not after the High Sabbath of Passover as was instituted by the Pharisees after the destruction of the Temple). This is when the saints in the graves arose in the sight of the thousands who were participating in the harvest of the Bikkurim. The barley was parched, ground, and baked during the night to prepare it for the Firstfruits offering in the morning. The Cohen Gadol was in seclusion in the Temple Mount until after the Firstfruits were presented. Likewise, Yeshua allowed no one to touch him until after the Firstfruits of the saints were presented before the throne in Heaven by him personally as the eternal Cohen Gadol. It is not until after this fulfillment of the Bikkurim that the 24 elders are seen before the throne in Heaven.
Mat 27:54 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.
The phrase "all the things that were done" includes neither "the saints appearing to many in the streets of Jerusalem" nor "the veil in the Temple being rent." Mark's Gospel clearly defines exactly what the centurian both heard and saw that caused him to exclaim, Truth, this man was the son of God!" Gentile theologians, ignorant of the history and archaelogical finds in Israel, have concoted a story that the crucifixion took place" on a hill far away" (the Mount of Olives). All the evidence points to the crucifixions having taken place on the Mount of Olives. Furthermore, the veil in the Temple, deep inside the Holy Place, could not been seen from the Mount of Olives, more than thousand meters away--or even from the women’s court less than 100 meters away.
The notion of a Mount of Olives crucifixion was extrapolated from a ‘selective over-literalization’ of the words of a centurion in Matthew’s account, while ignoring Mark’s clearly defining record. This ignorance eventually led gentile preachers into typifying Yeshua as the "red heifer," a one-to more than five-year-old female cow which was salughtered and incinerated on the side of the Mount of Olives. The ashes of that female cow were used to make the waters of purification (lye soap). Instead of Yeshua being the fulfillment of the one-year-old "lamb of God who takes away the sin of the world" as the Passover sacrifice, Yeshua was turned into "behold, the cow of God" by gentile Eusebian theologians who fabricated a "three-and-one-half-year" ministry of Messiah and then moved the crucifixion site to where the red heifer was incinerated.
Darkness covers the land while the Passover lambs are being sacrificed (from noon to 3 pm) Matt 27:45; Mk 15:33; Lk 23:44-45
Mar 15:33 And when the sixth hour was come, there was darkness over the whole land until the ninth hour.
The darkness was supernatural and represented Elohim's judgment (Ex 10:21-23; Amos 8:9-10).
Darkness covers the land while the Passover lambs are being sacrificed (from noon to 3 pm) Matt 27:45; Mk 15:33; Lk 23:44-45
Luk 23:44 And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. Darkness. Amo_8:9 says,
" 'On that Day,' declares Adonai, God, 'I will make the sun go down at noon and darken the earth in broad daylight.' "
This is one of several Tanakh references to darkness as a symbol of and accompaniment to God's judgment against sin (which Yeshua became on the cross) and the sinners who unjustly executed the Son of God; another is Joe_2:31 (Joe_3:4), quoted at Act_2:20. And compare Joh_3:19. At Yeshua's death God was judging sin.
The three hours of darkness at midday (from noon ... until three) was a sign of divine judgment against sin(which Yeshua became on the cross) and the sinners who unjustly executed the Son of Elohim. Matt 27:51 explains that the splitting of the curtain of the sancturary (between the holy place and the holy of holies in the temple) was caused by a great earthquake. The torn curtain symbolized open access to Elohim, made possible by the death of Yeshua (see note at Lk 22:20)
Luk 23:45 And the sun was darkened, and the veil of the temple was rent in the midst. See Ex 26:31-33; Mat_27:51. This was not a solar eclipse, but it was an atmospheric event, and of Divine origin--as were the miracle partings of the Red Sea and the Jordan River. The temple was rent refers to an earthquake.
"It is Finished!" The cry of triumph and the death of Yeshua Matt 27:50; Mk 15:37; Lk 23:46; Jn 19:30
Luk 23:46 And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit (Ps 31:5; Isa 53:12) : and having said thus, he gave up the ghost. Yeshua quotes from Psalm 31, which is a prayer for deliverance from troubles and adversaries. God answered this prayer not by preventing Yeshua's death, which was necessary for our sakes, but by raising him from the dead.
Gave up his spirit. In the light of the previous quotation, this is a better translation than the equally possible "breathed his last." (Hebrew ruach and Greek pneuma can mean either "spirit" or "breath.") In either case, the sense is that in that moment he died.
The earth quakes, the Temple veil is torn, the graves of the "Firstfruits" are marked Matt 27:51-52, 54-56; Mk 15:38-41; Lk 23 45, 47-49
While expressing faith in Elohim by reciting Ps 31:5, Yeshua breathed His last. Yeshua was placed on the cross at about 9:00 a.m. (Mk 15:25) and died after only six hours--anunually short time. Crucifixion victims sometimes lingered for two or three days before death occurred.
The Year of Yeshua's/Jesus' Death
4000 21 CE 80th Jubilee (yovel יובל); Sabbath year (Shmita שמיטה)
28 CE Sabbath year (Shmita שמיטה)Yahshua's ministry began. Luke 3:1 "Now in the fifteenth year of the reign of Tiberius Caesar [Roman Emperor from 14 CE to 37 CE] Pontius Pilate [Pontius Pilatus (Pilate), fifth Prefect of the Roman province of Judea, from CE 26 –36.] being governor of Judaea, Herod [Antipas] being tetrarch of Galilee " [20 BCE – c.CE 40] Luke 3:22-23 "and the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven saying, "You are My Son, the Beloved, in You I did delight." And when יהושע himself began to be about thirty years of age." Now the Levites were numbered from the age of thirty years and upward: 1Chron 23:3
Possible Death 28 CE Solar Eclise for 3 hours was a comet passing by. Planet x is 7 times larger than the earth and it passed by at the time of Christ's death giving us a 3 hour eclipse. Lk 23:44-45; Matt 27:45-46.
Messiah Cut off Michael Rood believes 28 CE that Yeshua died. Others say 30-35 CE.
29 CE 81st Jubilee Jerome The Chronicle of St. Jerome'
30 CE Shâchaṭ שׁחט Messiah Yahushua, Yeshua (Jesus) cut off in the midst of the week for our redemption
Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was [the] Christ. And when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day. Josephus Antiquities 18:3 ;
31 CE Shâchaṭ שׁחט
Messiah cut off in the midst of the week Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was [the] Christ. And when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day. Josephus Antiquities 18:3 ; A natural solar eclipse can only occur at the new moon. Yahshua was crucified on Abib 14, at a full moon in the mid month; darkness would be a miracle, not a natural eclipse.
"Forty years before the destruction of the Temple, the western light (of the Lamp-stand,, the Menorah) 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)
"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 Hekl (Temple) would open by themselves".(Yoma 39a)
Gill Broussard's Chart Notes
The Sun was Eclipsed by what? The moon possibly but a typical eclipse darkens only a small ban across the Earth surface for a maximum length of time of 7 minutes 31 seconds; this could not explain darkness over the whole Earth ...so what was it?
Lunar Eclipse Requires A Full Moon Not a New Moon
This rules out a natural event like a solar eclipse; it is physically impossible for a solar eclipse to occur on a "full" moon, you need a "new" moon. Yeshua was sacrificed on Passover 14th the day before Feast of Passover (15th) which always falls on a full moon.
Every 2,166 Years the Constellation Shifts One Month in Location (26,000 Yr. per Revolution)
Historical Evidense
Pontius Pilate, Procurator of Judea (pg 482-483)
The Report of Pontius Pilate, Procurator of Judea to Tiberius Caesar: "And when he had been crucified, there was darkness over the whole earth, the sun having been completely hidden, and the heaven appearing dark though it was day, so that the stars appeared, but had at the same time their brightness darkened, as I suppose your reverence is not ignorant of, because in all the world they lighted lamps from the sixth hour until evening. And the moon, being like blood, did not shine the whole night, and yet she happened to be at the full. And the stars also, and Orion, made a lament about the Jews, on account of the wickedness that had been done by them. (1) And on the first of the week, about the third hour of the night, the sun was seen such as it had never at any time shone, and all the heaven was lighted up. And as lightnings come on in winter, so majestic men of indescribable splendour of dress and of glory appeared in the air, and an innumerable multitude of angels crying out, and saying: Glory in the highest to God, and on earth peace, among men goodwill: come up out of Hades, ye who have been kept in slavery in the underground regions of Hades. And at their voice all the mountains and hills were shaken, and the rocks were burst asunder; and great chasms were made in the earth, so that also what was in the abyss appeared. And there were seen in that terror dead men raised up, (2) as the Jews that saw them said: We have seen Abraham, and Isaac, and Jacob, and the twelve patriarchs, that died two thousand five hundred years ago; and we have seen Noah manifestly in the body. And all the multitude walked about, and sang praises to God with a loud voice, saying: The Lord our God that has risen from the dead has brought to life all the dead, and has plundered Hades, and put him to death.
All that night therefore, my lord, O king, the light ceased not. And many of the Jews died, and were engulphed and swallowed up in the chasms in that night, so that not even their bodies appeared. Those, I say, of the Jews suffered that had spoken against Jesus. And one synagogue was left in Jerusalem, since all those synagogues that had been against Jesus were engulphed.
From that fear, then, being in perplexity, and seized with much trembling, at that same hour I ordered what had been done by them all to be written; and I have reported it to thy mightiness.
Julius Africanus
Julius Africanus was a Christian chronographer of the late second century. In a comment on the darkness that fell upon the land during the sacrifice (Mk 15:33), Africanus states that "Thallus, in the third book of his histories, explains away this darkness as an eclipse of the sun." Africanus stated his objection to the report arguing that an eclipse of the sun cannot occur during the full moon, as was the case when Yeshua died on the eve of Passover. The force of the reference to Thallus is that the circumstances of Yeshua's death wereknown and discussed in the Imerial City as early as the middle of the first century.
Thallus
Author's Background
About A.D. 52, Thallus wrote a history about the Middle East from the time of the Trojan War to the first century A.D.[1] The work has been lost and the only record we have of his writings is through Julius Africanus (AD 221). Below Julius Africanus refers to Christ's crucifixion and the darkness that covered the earth prior to his death.
Reference To Jesus Christ
"On the whole world there pressed a most fearful darkness; and the rocks were rent by an earthquake, and many places in Judea and other districts were thrown down. This darkness Thallus, in the 263 third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Savior fails on the day before the passover [see Phlegon]; but an eclipse of the sun takes place only when the moon comes under the sun. And it cannot happen at any other time but in the interval between the first day of the new moon and the last of the old, that is, at their junction: how then should an eclipse be supposed to happen when the moon is almost diametrically opposite the sun?" - Julius Africanus, Chronography, 18.1
Conclusion
This reference reveals several key things:
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1) Darkness covered the earth at Christ's death.
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2) The key question was: "What caused it?"
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3) The time of the darkness agrees with Matthew 27:45.
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4) An eclipse cannot account for the darkness - this was a miracle.
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1. F. F. Bruce. The New Testament Documents. W. Eerdmans Publishing Co., 1981. p. 116.
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FRAGMENT 18
In Georgius Syncellus, Chron., p. 322 or 256.
On the Circumstances Connected with Our Saviour’s Passion and His Life-Giving Resurrection.
1. As to His works severally, and His cures effected upon body and soul, and the mysteries of His doctrine, and the resurrection from the dead, these have been most authoritatively set forth by His disciples and apostles before us. On the whole world there pressed a most fearful darkness; and the rocks were rent by an earthquake, and many places in Judea and other districts were thrown down. This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun. And it cannot happen at any other time but in the interval between the first day of the new moon and the last of the old, that is, at their junction: how then should an eclipse be supposed to happen when the moon is almost diametrically opposite the sun? Let that opinion pass however; let it carry the majority with it; and let this portent of the world be deemed an eclipse of the sun, like others a portent only to the eye. [30] Phlegon records that, in the time of Tiberius Cæsar, at full moon, there was a full eclipse of the sun from the sixth hour to the ninth—manifestly that one of which we speak. But what has an eclipse in common with an earthquake, the rending rocks, and the resurrection of the dead, and so great a perturbation throughout the universe? Surely no such event as this is recorded for a long period. But it was a darkness induced by God, because the Lord happened then to suffer. And calculation makes out that the period of 70 weeks, as noted in Daniel, is completed at this time.
2. From Artaxerxes, moreover, 70 weeks are reckoned up to the time of Christ, according to the numeration of the Jews. For from Nehemiah, who was sent by Artaxerxes to people Jerusalem, about the 120th year of the Persian empire, and in the 20th year of Artaxerxes himself, and the 4th year of the 83d Olympiad, up to this time, which was the 2d year of the 102d Olympiad, and the 16th year of the reign of Tiberius Cæsar, there are given 475 years, which make 490 Hebrew years, since they measure the years by the lunar month of 29½ days, as may easily be explained, the annual period according to the sun consisting of 365¼ days, while the lunar period of 12 months has 11¼ days less. For which reason the Greeks and the Jews insert three intercalary months every eight years. For 8 times 11¼ days make 3 months. The 475 years, therefore, contain 59 periods of 8 years and three months over: thus, the three intercalary months for every 8 years being added, we get 15 years, and these together with the 475 years make 70 weeks. Let no one now think us unskilled in the calculations of astronomy, when we fix without further ado the number of days at 365¼. For it is not in ignorance of the truth, but rather by reason of exact study, [31] that we have stated our opinion so shortly. But let what follows also be presented as in outline [32] to those who endeavour to inquire minutely into all things.
3. Each year in the general consists of 365 days; and the space of a day and night being divided into nineteen parts, we have also five of these. And in saying that the year consists of 365¼ days, and there being the five nineteenth parts…to the 475 there are 6¼ days. Furthermore, we find, according to exact computation, that the lunar month has 29½ days.… [33] And these come to [34] a little time. Now it happens that from the 20th year of the reign of Artaxerxes (as it is given in Ezra among the Hebrews), which, according to the Greeks, was the 4th year of the 80th Olympiad, to the 16th year of Tiberius Cæsar, which was the second year of the 102d Olympiad, there are in all the 475 years already noted, which in the Hebrew system make 490 years, as has been previously stated, that is, 70 weeks, by which period the time of Christ’s advent was measured in the announcement made to Daniel by Gabriel. And if any one thinks that the 15 Hebrew years added to the others involve us in an error of 10, nothing at least which cannot be accounted for has been introduced. And the 1½ week which we suppose must be added to make the whole number, meets the question about the 15 years, and removes the difficulty about the time; and that the prophecies are usually put forth in a somewhat symbolic form, is quite evident.
4. As far, then, as is in our power, we have taken the Scripture, I think, correctly; especially seeing that the preceding section about the vision seems to state the whole matter shortly, its first words being, "In the third year of the reign of Belshazzar," [35] where he prophesies of the subversion of the Persian power by the Greeks, which empires are symbolized in the prophecy under the figures of the ram and the goat respectively. [36] "The sacrifice," he says, "shall be abolished, and the holy places shall be made desolate, so as to be trodden under foot; which things shall be determined within 2300 days." [37] For if we take the day as a month, just as elsewhere in prophecy days are taken as years, and in different places are used in different ways, reducing the period in the same way as has been done above to Hebrew months, we shall find the period fully made out to the 20th year of the reign of Artaxerxes, from the capture of Jerusalem. For there are given thus 185 years, and one year falls to be added to these—the year in which Nehemiah built the wall of the city. In 186 years, therefore, we find 2300 Hebrew months, as 8 years have in addition 3 intercalary months. From Artaxerxes, again, in whose time the command went forth that Jerusalem should be built, there are 70 weeks. These matters, however, we have discussed by themselves, and with greater exactness, in our book On the Weeks and this Prophecy. But I am amazed that the Jews deny that the Lord has yet come, and that the followers of Marcion refuse to admit that His coming was predicted in the prophecies when the Scriptures display the matter so openly to our view. And after something else: The period, then, to the advent of the Lord from Adam and the creation is 5531 years, from which epoch to the 250th Olympiad there are 192 years, as has been shown above.
www.jasoncolavito.com/julius-africanus-chronography.html
In Georgius Syncellus, Chron., p. 322 or 256.
On the Circumstances Connected with Our Saviour’s Passion and His Life-Giving Resurrection.
1. As to His works severally, and His cures effected upon body and soul, and the mysteries of His doctrine, and the resurrection from the dead, these have been most authoritatively set forth by His disciples and apostles before us. On the whole world there pressed a most fearful darkness; and the rocks were rent by an earthquake, and many places in Judea and other districts were thrown down. This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun. And it cannot happen at any other time but in the interval between the first day of the new moon and the last of the old, that is, at their junction: how then should an eclipse be supposed to happen when the moon is almost diametrically opposite the sun? Let that opinion pass however; let it carry the majority with it; and let this portent of the world be deemed an eclipse of the sun, like others a portent only to the eye. [30] Phlegon records that, in the time of Tiberius Cæsar, at full moon, there was a full eclipse of the sun from the sixth hour to the ninth—manifestly that one of which we speak. But what has an eclipse in common with an earthquake, the rending rocks, and the resurrection of the dead, and so great a perturbation throughout the universe? Surely no such event as this is recorded for a long period. But it was a darkness induced by God, because the Lord happened then to suffer. And calculation makes out that the period of 70 weeks, as noted in Daniel, is completed at this time.
2. From Artaxerxes, moreover, 70 weeks are reckoned up to the time of Christ, according to the numeration of the Jews. For from Nehemiah, who was sent by Artaxerxes to people Jerusalem, about the 120th year of the Persian empire, and in the 20th year of Artaxerxes himself, and the 4th year of the 83d Olympiad, up to this time, which was the 2d year of the 102d Olympiad, and the 16th year of the reign of Tiberius Cæsar, there are given 475 years, which make 490 Hebrew years, since they measure the years by the lunar month of 29½ days, as may easily be explained, the annual period according to the sun consisting of 365¼ days, while the lunar period of 12 months has 11¼ days less. For which reason the Greeks and the Jews insert three intercalary months every eight years. For 8 times 11¼ days make 3 months. The 475 years, therefore, contain 59 periods of 8 years and three months over: thus, the three intercalary months for every 8 years being added, we get 15 years, and these together with the 475 years make 70 weeks. Let no one now think us unskilled in the calculations of astronomy, when we fix without further ado the number of days at 365¼. For it is not in ignorance of the truth, but rather by reason of exact study, [31] that we have stated our opinion so shortly. But let what follows also be presented as in outline [32] to those who endeavour to inquire minutely into all things.
3. Each year in the general consists of 365 days; and the space of a day and night being divided into nineteen parts, we have also five of these. And in saying that the year consists of 365¼ days, and there being the five nineteenth parts…to the 475 there are 6¼ days. Furthermore, we find, according to exact computation, that the lunar month has 29½ days.… [33] And these come to [34] a little time. Now it happens that from the 20th year of the reign of Artaxerxes (as it is given in Ezra among the Hebrews), which, according to the Greeks, was the 4th year of the 80th Olympiad, to the 16th year of Tiberius Cæsar, which was the second year of the 102d Olympiad, there are in all the 475 years already noted, which in the Hebrew system make 490 years, as has been previously stated, that is, 70 weeks, by which period the time of Christ’s advent was measured in the announcement made to Daniel by Gabriel. And if any one thinks that the 15 Hebrew years added to the others involve us in an error of 10, nothing at least which cannot be accounted for has been introduced. And the 1½ week which we suppose must be added to make the whole number, meets the question about the 15 years, and removes the difficulty about the time; and that the prophecies are usually put forth in a somewhat symbolic form, is quite evident.
4. As far, then, as is in our power, we have taken the Scripture, I think, correctly; especially seeing that the preceding section about the vision seems to state the whole matter shortly, its first words being, "In the third year of the reign of Belshazzar," [35] where he prophesies of the subversion of the Persian power by the Greeks, which empires are symbolized in the prophecy under the figures of the ram and the goat respectively. [36] "The sacrifice," he says, "shall be abolished, and the holy places shall be made desolate, so as to be trodden under foot; which things shall be determined within 2300 days." [37] For if we take the day as a month, just as elsewhere in prophecy days are taken as years, and in different places are used in different ways, reducing the period in the same way as has been done above to Hebrew months, we shall find the period fully made out to the 20th year of the reign of Artaxerxes, from the capture of Jerusalem. For there are given thus 185 years, and one year falls to be added to these—the year in which Nehemiah built the wall of the city. In 186 years, therefore, we find 2300 Hebrew months, as 8 years have in addition 3 intercalary months. From Artaxerxes, again, in whose time the command went forth that Jerusalem should be built, there are 70 weeks. These matters, however, we have discussed by themselves, and with greater exactness, in our book On the Weeks and this Prophecy. But I am amazed that the Jews deny that the Lord has yet come, and that the followers of Marcion refuse to admit that His coming was predicted in the prophecies when the Scriptures display the matter so openly to our view. And after something else: The period, then, to the advent of the Lord from Adam and the creation is 5531 years, from which epoch to the 250th Olympiad there are 192 years, as has been shown above.
www.jasoncolavito.com/julius-africanus-chronography.html
John's Conclusion: I believe Nibiru was present to cause the event.
Resources: e-sword; David L. Stern's Jewish New Testament; Dr. Denis Otero; Gill Broussard's Research and one of his pictures; History Timeline from 1 CE to 3015 CE-John Ashcraft's Files--Feast Dates.
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