Sabbatical-Messianic Prevail

[Ps. 81:3] Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.
This verse refers to Rosh Hashanah, the Feast of Trumpets and the blowing of the shofar. Prophetically, the holiday looks forward to that future time when the heavenly trumpet will sound to raise the dead and set the judgment. According to rabbinical teachings, Resurrection day should come on a future Rosh Hashanah. Even the number 81 is comprised of two letters meaning ‘to blow’. On September 11, 1980, the Jewish people celebrated Rosh Hashanah (New Years Day) for the Jewish year 5741 (1980-81). It marked the end of a sabbatical year (shemittah) and pointed up the importance of its prophetic significance. Ps. 81 represented the first of the next seven years. Many dates were set for the Rapture in 1981. Though it did not represent the beginning of the Tribulation Period, Rosh Hashanah did seem to mark a milestone in Prophetic fulfillment. It showed that the Psalms may be prophetically aligned with the sabbatical cycles of this century. There is something important to be learned by students of prophecy.
In a 1875 article entitled ‘Chrono-messianism,’ Rabbi Ben Zion Wacholder presented a Jewish perspective on the prophetic significance of the sabbatical year along with the jubilee. He reported that in ancient times, the rabbis believed that the Messiah would come in a post-sabbatical year and that Daniel’s seventy weeks were actually seventy set of seven-year cycles (shavuah), each concluding with a sabbatical year (shemittah). Further, he noted that they covered a total 490 years which included ten jubilees – the seventieth week of Daniel’s prophecy would conclude with the final jubilee. According toe Christian theologians, the prophecy was interrupted after sixty-ning weeks by the rejection of Messiah. He was cut off, but not for himself (Daniel 9:26) at Calvary. The seventieth week (Shavuah) was held in abeyance until the end of this dispensation of New Testament Christianity. It should become the seven year Tribulation Period.
Rabbi Wacholder also reported that the year of the Bar Kochba revolt (A.D. 132/33) happened to be the only jubilee date recorded in history. The dates of all other jubilees did not survive. This one historical account, however, may be enough to allow scholars to calculate when the next jubilee should occur-provided Israel restores Temple worship (a pre-requisite to the observance of jubilee).
Daniel’s 69th week ended on the 42nd year of the jubilee cycle. The 70th week should comprise the 43rd through the 49th year and concluded with a jubilee. According to Wacholder’s calculations, John the Baptist began preaching along the banks of the Jordan River at Passover in the year 28, which was a sabbatical year and the 42nd year of the jubilee cycle. It marked the end of Daniel’s 69th, week. Y’Shua was baptized six months later upon the conclusion of the sabbatical year and at the beginning of the 43rd year A.D. 34/35 was the 49th year of the cycle and the jubilee.
Daniel’s 69th week ended on the 42nd year of the jubilee cycle. The 70th week should comprise the 43rd through the 49th year and concluded with a jubilee. According to Wacholder’s calculations, John the Baptist began preaching along the banks of the Jordan River at Passover in the year 28, which was a sabbatical year and the 42nd year of the jubilee cycle. It marked the end of Daniel’s 69th, week. Y’Shua was baptized six months later upon the conclusion of the sabbatical year and at the beginning of the 43rd year A.D. 34/35 was the 49th year of the cycle and the jubilee.
According to the Encyclopedia Judaica ‘Elijah told Judah, the brother of Sala Hasida, ‘The world will endure not less than 85 Jubilees, and on the last jubilee the Son of David will come.’ But we can never box in the Father, He is sovereign.
Modern Israel celebrated the sabbatical year in 1980/81; the true sabbatical year may have actually been 1981/82. If Rabbi Wacholder’s calculations are correct, then the trumpet of Psalm 81 may have opened the sabbatical year instead of closing it. The difference among the Jewish authorities as to the correct shemittah year is due to the varied interpretation of the words ‘closing of shebi’it,’ as meaning either the last year of the cycle or the year after the cycle. The burning of Herod’s Temple in A.D. 70 was written as having been burned ‘in the closing of the shemittah.’ Such problems with dates as these may have caused Y’Shua to say, …in such an hour as ye think not the Son of man cometh.
[5] This he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not.
These verses contain the last reference to Egypt in this portion of the Psalms. It marks the conclusion of Israel's confrontation and negotiation with Egypt. Ironically, it alludes to the year of Sadat's death - thus ending an era.
[10] I am the LORD thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.
These verses contain the last reference to Egypt in this portion of the Psalms. It marks the conclusion of Israel’s confrontation and negotiation with Egypt. Ironically, it alludes to the year of Sadat’s death – thus ending an era.
The assassins encountered little resistance in the first minute as Sadat’s bodyguards and security forces dived for cover. Chairs were thrown over Sadat in a futile attempt to protect his life. It was bloody chaos. Sadat took seven bullets. He didn’t have a chance. Running out of ammunition, the attackers ran for the truck and military police opened fire. In the end, one of the assassins was killed and the other three wounded. In the first moments, Jehan tried desperately to get her husband but was forced down by security guards who feared for her life. A helicopter was summoned, arrived four minutes later, and Jehan accompanied her husband’s body to Maadi Military Hopital, south of Cairo. “I knew he was finished,” said Mubarak, who escaped with only cuts on his left hand. “I saw all the blood, I just couldn’t believe it.”
Thus ended a epoch – Egypt had vowed a vow unto the L-rd…and made a sacrifice of the great one who delivered them (as predicted in Isaiah 19:20-21). In prophetic concurrence, Ps. 81 concludes all references to Egypt in the Leviticus section of the Psalms. Sadat was dead.
In the following Numbers division, there is a verse (Ps. 95:10) which says, Forty years long was I grieved with this generation… but the subject of the verse is Israel’s wilderness sojourn, not their confrontation with Egypt. Another verse in Psalm 99:7 says, He spoke unto them in the cloudy pillar: they kept his testimonies, and the ordinance that he gave them. Yet again, the passage is not of Egypt, but Israel.
There is a passage in Ps. 105:17-41 which reminds Israel also came into Egypt; and Jacob sojourned in the land of Ham (v. 23). Finally, Ps. 106:7 reminds the Jews, Our fathers understood not they wonders in Egypt;…
These passages refer primarily to Israel’s relationship to G-d rather than to their confrontation with Egypt. Ps. 81, therefore, rightly disposes of the subject.