The Times of Enoch

Editor's Note : November 11, 2007 : It is probably not insignificant that the conclusions reached in this post were derived precisely on the Eve of Yom Kippur which, itself, is highly indicative that the Rapture will occur on that day in the Year of our Lord 2032 AD.

So, I was trying to figure out if my change is going to occur this year or next and I decided that if I could nail down precisely the year of the Rapture, then I would know when my change will begin (probably 25 years before the Rapture) so I rehashed all my other chronologies but it was really not quite conclusive - it could have been either 2032 or 2033 AD - but then I was thinking about a comment I made on one of my other chronology threads and remembered that Enoch was exactly 365 Years old when he was taken.

And that's all it took.

Since Enoch is a perfect type of the Pretrib Rapture - i.e. he is taken exactly seven years before the end of the first 1000 years from creation, and he is taken before the judgment of the flood, and he returns at the end of the tribulation all of which is exactly the same as the Church - then it stood to reason that we would be given a 365 Year countdown to the Rapture.

I wasn't disappointed.

At that realization I remembered (if memory serves) that Grant Jeffrey, in his book Armageddon : Appointment with Destiny, when it first came out, stated that England had kicked the Jews out then let them back in exactly 365 years later. Now, his math is wrong because he was using Sir Robert Anderson's 360 day Prophetic Year which disregards the Jubilee Year as I have shown elsewhere, and, further, some of the conclusions he drew were derived by fudging alittle bit the actual events of the time however, his basic premise - that God would work using a 365 Year Era - is sound and now I will prove it to you and then we can apply it to the End Times Chronologies.

In fact, Spain, in 1492 AD kicked the Jews out which is why Christopher sailed the ocean blue that year and, exactly 366 Years later, in 1858 AD, they let them back in again. [1]

Now, get this. In exctly 1290 AD Britain had done the exact same thing and, lo and behold, exactly 366 Years later, in 1656 AD, though there was no edict allowing their return nor was there a wave of them immigrating as Grant suggests, a group of them was found and allowed to stay by Oliver Cromwell. It is also significant that it was the work of England in 1858 AD that led Spain to revoke the edit thus tying these two events together as well as establishing this as a viable chronology.

Now, before we continue, the reader, no doubt, has noticed that I am using 366 Years and not 365 Years and this is because the year is basically 365.25 days long and thus, every 4 years you gain a day and, further, over the course of 365 Years you would actually gain a quarter of a year which, then, for the purposes of the chronology, is counted for a full year. This is confirmed in the comment on the other thread that I mentioned above [2] cause that one year is already factored in and proves, conclusively, that as far as establishing this as a valid time piece, we should use a 366 Year Period.

Now, lets set the stage.

If this is a valid chronology and since it is related to Enoch who is the perfect type of the Rapture of the Church then, in theory, something of extreme major importance should have affected the Jews and the Church about 365 Years before the Rapture and the beginning of the Restoration of the Theocracy on this earth and it should be the only thing of importance in this regard by 100 years either way and it should have been world wide in scope.

And, so it is that for the first time since the destruction of Jerusalem by the Romans in 70 AD that the Messianic Spirit burned like a wild fire across Europe and the known world in the 1600's setting, not only the Jews, but also the Christians on 'fire' for the Lord.

I want to qualify this statement in that, contrary to popular opinion, there was no Millenial Fever at the turn of the first 1000 years as some scholars state and thus no Messianic Spirit either for the Jews [3] or the Christians. I myself have read through about three Historians of the era (the one I recall specifically was the Flowers of History and I have a section of that on this site at the URL below) and, though they record an increase in the amount of pestilences of that time period, not a one of them connected it with the 'end of the world' or the return of Y'shua.

Now, back to our story. The Jews were looking at the date of 1648 AD and the Christians at the 'ominous' 1666 AD date and the two combined - in such close proximity - sparked the Messianic Fire and that was all it took. This movement became embodied in one person whom I have mentioned in my post on Daniel's Last Vision, who tried to "fulfill the vision" and proclaimed himself the "son of God" and the Messiah and was annointed as such by Nathan the Prophet and that is Shabbatai Tzvi.

This fire was of such a nature that it caused Heinrich Oldenburg to write to Baruch Spinoza (Spinozae Epistolae No 33) "All the world here is talking of a rumour of the return of the Israelites ... to their own country. ... Should the news be confirmed, it may bring about a revolution in all things."

Now, the Water Shed Moment for this Messianic Fire that was burning bright all across the Globe and in both Jewish and Christian Circles was exactly the year 1666 AD when the Sultan did everyone a favor and told the wanna be Messiah to convert to Islam or lose his head. He chose to keep his noggin and that threw a bucket of cold water on the entire Messianic Fire for all practicle purposes however, what is not in doubt is that this is assuredlly the most important Messianic Event for 100 years either way and it affected, not only the Jews and the Church but the entire Globe and, further, it is specifically mentioned, as I stated, in the Inspired Word of Y'hova and there is no doubt that it is connected to the Rapture of the Church and the revival of the Theocracy if only in Type and, therefore, it probably is a very logical and even prophetical Sign that the Times of Enoch had begun.

So, now add those 366 Years to 1666 AD and you will see that those times end precisely in the year 2032 AD and, in theory, should see the Rapture of the Church and the start of the restoration of the Theocracy on this earth and that has pretty much concluded with finality, my work on the End Times Chronologies.

Foot Notes :

1 The Shengold Jewish Encyclopedia - by Mordecai Schreiber, 2003

"In 1858, the Spanish edict of expulsion was dissolved, but few Jews returned."

http://books.google.com/books?isbn=1887563776

"Jews are not permitted to inhabit Spain again until 1858, when a Republic was established, and a repeal of the ancient edict of expulsion was secured from General Prim through the influence of H. Guedella, of London."

http://www.ismi.emory.edu/PrimarySource/jnh1922part1.html

"When Spain became a republic in 1858, a repeal of the edict of expulsion was secured from General Prim through the influence of H. Guedalla of London, and Jews were permitted to tread once more upon Spanish soil."

Jewish Ency.com

2 Here is the comment I made on the other thread that I mentioned above and note especially that the one year is already factored in as stated and that the flood actually occured in the year 1666 FC.

Editor's Note : September 20, 2007 :

Here is an old post of mine that lists some of the problems with establishing an Endtimes Chronology that is still relevant and I will add a couple of more comments.

First off, the possible 17 year error factor in the Generations of Genesis I believe I have rectified by simply adding one year for each successive generation and, when the reader does so, he will see that Enoch was taken in the year 994 FC (from creation) or exactly seven years before the end of the first Lord's Day of 1000 years (inclusive which infers that the Church will be taken in the first year of Daniel's 70th Week and that possibly reconciles the Seals with that Week).

There are other interesting lineups and serves to harmonize those years one of which is that the flood occured in the year 1666 FC :

Adam s Seth.......................130 + 1 = 131 FC
Set s Enos..........................105 + 1 = 237 FC
Enos s Cainen.....................90 + 1 = 328 FC
Cainen s Mahalaleel...........70 + 1 = 399 FC
Mahalaleel s Jared.............65 + 1 = 465 FC
Jared s Enoch..................162 + 1 = 628 FC
Enoch s Methuselah........65 + 1 = 694 FC (+300)
Methuselah s Lamech......187 + 1 = 882 FC
Lamech s Noah...............182 + 1 = 1065 FC
Noah Flood....................600 + 1 = 1666 FC

Now, the only way that you can arrive at a 'sure' endtime chronology is if you realize that Y'hova included scores of Chronologies in the Word and they all end up meshing together in perfect harmony, as I have done on this site. In other words, most people only concentrate on one chronology and when they think they have it settled, they refuse to change if more light is given whereas, in my chronologies, as the reader can easily verify, I have just about 20 separate chronologies and they all target the dates circa 2032-40 as the time of the end.

The reason Ptolmey's chronology is off is because he used the Luner Eclipse Saros Cycle when establishing a date which repeats itself every 18 years and he assuredly picked the wrong cycle and further, I have read that the Chaldeans did record eclipses but they were not too scientific in the process.

And, finally, the Fig Tree parable may specifically be referring to the Priesthood of Israel and not the nation itself which Priesthood has not yet been restored.

http://theoferrumii.geocities.master.com/texis/master/search/showmsg.html ?id=46f2ffe619&Catid=46c0ed573#m46f2ffe619

3 Here is my info on the Flowers of History which shows that there was no millenial fever in 1000 AD.

http://theoferrumii.geocities.master.com/texis/master/search/showmsg.html ?id=46c0cadb11&q=%22flowers+of+History%22#m46c0cadb11

4 I should qualify that statement by saying that there was no real Messianic Spirit that hit all of Jewery at the same time whereas there were, apparently, isolated movements in Create (11th century) and Baghdad (12th century) etc, but these movements only affected the isolated community where the charasmatic ruler was located. The Messianic Movement, therefore, in 1648 AD, which culminated in 1666 AD was unique in that it spread beyond the leader's community and effected the entire Jewish Population in the world at that time.

Understanding Jewish History by Stephen Bayme, KTAV Publishing House, Inc., 1997, pgs. 142-44

5 The Messianic Spirit

Indeed, from the time of the Crusades until the nineteenth century, Jewish life was infused with a sense of messianic anticipation, which found expression, among other things, in aliya. This messianic anticipation was focused on specific dates, which were endowed with mystical significance. Starting with the year 5000 on the Jewish calendar (1240 c.e.), the beginning of each new century signaled for many the possibility of redemption, leading large groups of Jews to make the journey to Palestine as a necessary step in bringing it about.

The sense that the coming sixth millennium would bring with it the messianic era prompted many kabalists to intensify their efforts at “calculating the end.” The mystical literature composed during this period is filled with eschatological calculations of one sort or another, many of which are based on astrology, the alphanumerical system of gematria, or acrostic interpretations of apocalyptic verses in the Bible such as those in the book of Daniel.21 Even a rationalist like Maimonides, whose approach towards the redemption was largely naturalistic, took part in these efforts. In his Epistle to Yemen, written in 1169, he cites approvingly what was probably his own messianic calculation with regard to the end of the fifth millennium, which, in his opinion, would witness the return of prophecy to Israel: “But I have a wondrous tradition…,” he wrote, “that prophecy will return to Israel in the year 4972 [1212]. And there is no doubt that the restoration of prophecy in Israel is one of the signs of the Messiah… and this is the truest of the ‘ends’ that have been told to us.”22

Such “certified” predictions seemed to legitimize abrogation of the “three oaths,” and to give sanction to practices aimed at bringing the Messiah, which were collectively referred to as “forcing the end.” While these efforts became a constant feature of Jewish life, dramatic events such as wars, revolutions, expulsions, religious persecutions, and natural disasters intensified them. Jews tended to view such upheavals through an eschatological lens, as manifestations of divine providence that would bring about the cosmic “repair,” a change in the nature of the world, and ultimately the redemption of Israel.

Most of these apocalyptic speculations had little impact on Jewish history, and their memory is preserved only in recondite manuscripts.

However, those calculations which pointed to the turn of each century of the sixth millennium had a more lasting effect.23

The Zohar, a book that was widely believed to have been written with divine inspiration, mentions several of these dates explicitly.

Six dates in particular receive the most widespread attention in the mystical and homiletic literature of the medieval period-and it was these dates which resulted in intense messianic activity as they approached, including waves of aliya: (i) The year 1240 (5000 on the Hebrew calendar); (ii) the period leading up to 1440 (5200); (iii) the period between 1540 and 1575 (5300-5335); (iv) the period leading up to 1640 (5400); (v) the period between 1740 and 1781 (5500-5541); and (vi) the years before and after 1840 (5600), which the Zohar fixes as the final date of the redemption.

The political, social, and economic conditions in and around Palestine had an important role in determining the scope and success of each aliya; however, in almost every century its occurrence correlates directly with a messianic awakening. In these movements, as we shall see in the coming sections, the central motivation was both spiritual and nationalistic in nature: The longing of the Jewish people to return to the land of their fathers, and in so doing to hasten the coming of the Messiah...

Despite these crises in the Jewish community in Palestine towards the end of the sixteenth century, and especially in Safed, a new movement of immigration to the land of Israel started up only a few decades later. This time, the messianic ferment was based on a passage from the Zohar, which concluded that in the year 5408 (1648), the dead would be resurrected, an event which the tradition describes as one of the later stages in the process of redemption.73 In the words of the Zohar:

In the sixth millennium, in the 408th year, all those who dwell in the dust will rise…. And the verse calls them “the children of Heth,” because they shall arise in the year 408,74 as it is written, “In this jubilee year each of you shall return to his property.” And when “this” is completed, which is 5,408,75 each man will return to his property, to his soul, which is his property and his inheritance.76

Dozens of leading rabbinic sages and their families came to Palestine in the years before 1648. Most of them were kabalists of the school of R. Moses Cordovero and R. Isaac Luria, who believed that by studying and disseminating esoteric doctrines they were fulfilling one of the important conditions for the coming of the Messiah. These included R. Abraham Azulai from Morocco, author of the important kabalistic treatise Hesed Le’avraham; R. Jacob Tzemah from Portugal, who edited the writings of R. Haim Vital, the renowned disciple of Luria; and R. Nathan Shapira of Krakow, author of the well-known work Tuv Ha’aretz which deals with the sanctity of the Holy Land according to the Kabala.

17. Genesis Rabbati, a midrashic collection compiled at the beginning of the sixth century, states: “The entire subjugation is during the fifth millennium, and during its course, morning will come for Israel, when they shall be redeemed.” Hanoch Albeck, ed., Genesis Rabbati (Jerusalem: Mekitzei Nirdamim, 1940), p. 16. [Hebrew] R. Judah Barceloni likewise states that “we are to be speedily redeemed at the end of the fifth millennium; thus has it been conveyed at all times to Israel.” See his commentary in J.Z. Halberstamm, ed., Sefer Yetzira (Berlin, 1895), p. 239. [Hebrew] Among the earlier practitioners of messianic calculations, some placed the time of the redemption well before the sixth millennium; they argued that since the destruction of the land and of the Temple occurred in the year 3828 [68 cc.e.], the current era would end one thousand years later, in 4828 [1068 c.e.], at which time the age of redemption would commence. But generally speaking, practitioners of messianic calculation identified the sixth millennium as the time of the redemption.

23. Arie Morgenstern, Mysticism and Messianism (Jerusalem: Ma’or, 1999), p. 305. [Hebrew]

32. And indeed, a series of messianic calculations from around the year 1440 deals with the different stages of the anticipated redemption: The beginning of the ingathering of exiles, the discovery of the ten lost tribes, the return of prophecy, the restoration of the Sanhedrin, the appearance of the Messiah, and the building of the Temple. The calculations closest to the year 1440 are based on astrological calculations of the “system of the stars,” and are directed towards the years 1444 (5204 in the Hebrew calendar) and 1464 (5224), and towards the year equal to the numerical value of the Hebrew word for “the end” (haketz), which came out to 5190 on the Hebrew calendar, or 1430 c.e. Earlier calculations from this period were based on similar methods of notarikon and gematria. One of them, drawing on the verse in Habakkuk 2:3, “for still the vision awaits its time,” was understood as referring to the year 1391 (5151). See Joseph Hacker, “The Aliyot and Attitudes Towards the Land of Israel Among Spanish Jews, 1391-1492,” Katedra 36 (1985), p. 22 n. 83.

73. Later sources repeat this prediction. Thus, for example, the kabalist R. Naftali Bachrach, author of Emek Hamelech, stated that in 1647 Ishmael’s rights over the land of Israel, which he had enjoyed for observing the commandment of circumcision, would come to an end. From this point on, the rights of the Jewish people would be acknowledged, and would be realized by the Messiah at the end of days: “And even today we await God, and he shall pour his spirit upon us from above… and the land of Israel will be taken from the Ishmaelites, as it is written, ‘I will multiply him exceedingly… and I will make him a great nation,’ which [referring to the word asimenu, ‘I will make him’] is numerically equivalent to 407. That is, until that time of ‘I will make him,’ he [Ishmael] will be a great nation. And he shall be paid for the merit of the commandment of circumcision… and in the year 5408 [1648], the Messiah will take the kingship from him…. And this is the secret of ‘This [zot] is my resting place forever’ [Psalms 132:14].” See Naftali Bachrach, Emek Hamelech (Amsterdam: Immanuel Benvenisti, 1648), p. 33b; and regarding the year 5408, see ibid., pp. 68a, 79c.

88. Presumably, the rapid growth of the Jewish population in Jerusalem after 1620 upset the Muslims. Eventually they restricted the number of Jewish inhabitants in the city, and to this end even ordered the expulsion from Jerusalem of Jews who were already living there. “What the rulers demanded of the inhabitants of Jerusalem was that whoever had come to live there during the past three years should leave. And they again [later] said that whoever had come during the past ten years [should leave].” Eliezer Rivlin, ed., The Ruins of Jerusalem (Jerusalem: Salomon, 1928), p. 45. [Hebrew] According to the author of The Ruins of Jerusalem, the Muslims’ fear of the return of the Jews to Jerusalem was one of the main reasons for the persecution and expulsion of the Jews of the city: “When a man rose against us who gathered together empty and impudent people… and they took counsel together to cut off the name of Israel from the holy city…. When they saw the ingathering of the exiles of our brethren from East and West, from North and South, going up to Jerusalem…” Rivlin, Ruins, p. 49.

104. It may be that R. Judah’s circle of immigrants to Palestine had seen 5500 as the date of redemption from the outset, and not only retrospectively. Even such a confirmed Sabbatean as Gedaliah Hayun stated that: “You shall surely know that our rabbis said, ‘All the day he laments’-that the Exile was the entire fifth millennium. And when we come to the sixth millennium, the first five hundred years are called night… and the latter five hundred years are called day… and the redemption is the morning.” See Zalman Shazar, The Messianic Hope for the Year 5500 (Jerusalem: Magnes, 1970), p. 29 [Hebrew]; Shazar cites Nehemiah Hayun, Divrei Nehemia 9a. I will discuss this issue at greater length elsewhere, on the basis of new documents that I have uncovered in the archive of the community of Livorno, in Italy.

Dispersion and the Longing for Zion : 1240-1840 by Arie Morgenstern, Azure, Winter 5762 / 2002, No. 12

http://www.azure.org.il/magazine/magazine.asp?id=241


6 The Redeemer

The Sages tell us that Ya’aqov gave his sons a secret password that would clearly, and unambiguously, identify the redeemer. When Yosef told the Israelite elders that the time for their redemption was near, he gave them this same sign by which they would recognize their redeemer. The code word that Yosef gave to tell the Israelite elders was: h,sep sep (pakod pakadti).

We find the word sep, pakod, used in many different ways in the Torah. Here are a few examples : Remembered, Appointed, Count, Missing.

The ambiguous meaning of pakod suggests that HaShem is telling us more than one message.

One of the messages suggested by our Hakhamim is that the redeemer would be able to count the exact appointed time for the redemption...

http://www.betemunah.org/redemption.html

7"Regarding this chronology itself, its years of nine, forty-nine, sixty-six, seventy-five, seventy-six, and ninety correspond, with the exception of the first date, with the Jubilee Period 1640-90, which, according to the Zohar, was to be regarded as a period of redemption. Withing it falls the year 1648, the year predicted by the Zohar for the Coming itself (1648 being "before forty-nine")."

Romance al divin Martir by Antonio Enriquez Gomez, Fairleigh Dickinson Univ. Press, 1986

It would appear that the Rapture will occur at the end of that particular Jubilee Sabbatical Year from 2032 AD to Yom Kippur of 2033 AD.