The Virgin Incarnation of God 

representative of the whole people. The conception of John occurred after the annunciation to Zechariah, and 

so must have occurred sometime during the month of Tishri.  

    Christ was born in 15 

B.C.

 (see chapter 4). Christ's Incarnation occurred about 9 months before His Birth. 

The conception of John the Baptist occurred 5+ months before the Incarnation of Christ. This places the 

conception of John the Baptist about 14    15 months before the Birth of Christ. Since John was conceived 

sometime late in the month of Tishri (early autumn), Christ must have been born in late autumn/early winter, 

about a year and 2 to 3 months after the conception of John. And, since Christ was born in 15 

B.C.

, John must 

have been conceived in 16 

B.C.

, soon after the Feast of Tabernacles.  

    That particular Feast of Tabernacles, in 16 

B.C.

, occurred at the beginning of a Sabbatical year (see chapter 

16; see also Appendix I, Chart 7). There are two prevalent views on the occurrence of Sabbatical years during 

this time frame. Zuckermann and Blosser have the Sabbatical year beginning in Tishri of 17 

B.C.

 and ending in 

Tishri of 16 

B.C.

, whereas Wacholder has the  Sabbatical year beginning in Tishri of 16 

B.C.

 and ending in 

Tishri of 15 

B.C.

253

 In chapter 16, I conclude that the cycle of Sabbatical years in Wacholder's chronology is 

generally correct. The list of Sabbatical years would then include the Jewish civil calendar year beginning in 

Tishri of 16 

B.C.

 and ending in Tishri of 15 

B.C.

 So the month of Tishri in 16 

B.C.

 was the beginning of a 

Sabbatical year.  

     And Moses commanded them, `At the end of every seven years, at the set time of the year of release, at the 

feast of booths, when all Israel comes to appear before the L

ORD

 your God at the place which he will choose, 

you shall read this law before all Israel in their hearing.'   (Deut 31:10 11). 

    In the book of Deuteronomy, the Israelites are commanded to assemble, during the Sabbatical year and 

during the Feast of Tabernacles, to hear the Law of Moses read. Now the text says  At the end of every seven 

years;  however, this cannot mean at the end of the seventh year. The Law must be read during the seventh 

year and during the Feast of Tabernacles. That feast occurs at the beginning of the Sabbatical year (when the 

Sabbatical year was counted beginning in the month of Tishri). Thus the text does not mean the end of the 

seventh year, but rather the end of the cycle of seven years, that is, during the last of the seven years. 

    Zechariah was serving in the Temple during the month of Tishri in 16 

B.C.

, at the beginning of the 

Sabbatical year of 16/15 

B.C.

 During that month, the people of Israel were gathered in Jerusalem, not only for 

the holy days of the Day of Atonement and the Feast of Tabernacles, but also to hear the Law read during the 

Feast of Tabernacles of the Sabbatical year. Josephus also describes this practice of hearing the Law read at 

that time.

254

 A particularly large crowd would gather in Jerusalem at the beginning of a Sabbatical year, to hear 

the Law read as well as to worship God during the Day of Atonement and the Feast of Tabernacles. The 

crowd may have been even larger than usual in a Sabbatical year, since this particular Sabbatical year was 

followed by a Jubilee year (see chapter 16; see also Appendix I, Chart 7). The annunciation to Zechariah (of 

the future conception of John the Baptist) occurred at such a time, and so Sacred Scripture tells us,  the whole 

multitude of the people were praying outside .  (Lk 1:10). 

The Conception of John the Baptist 

     And when his time of service was ended, he went to his home.  (Lk 1:23). 

    Each division of priests began their duty in the Temple on the Sabbath, and they continued in the service of 

the Temple for eight days, from Sabbath to Sabbath, so that each term of service included two Sabbaths.

255

Each term of service, then, overlapped with both the previous division's term and with the subsequent 

division's term. In this way, there would always be two divisions of priests on duty on the Sabbath, when the 

priests were most needed. 

    But on the three great feasts of the year, the Feast of Passover, the Feast of weeks and the Feast of 

Tabernacles, all of the priestly divisions were on duty at the same time.

256

 Every priest was needed because of 

the huge numbers of worshipers who came to the Temple during those feasts. Without doubt, Zechariah's 

division was on duty at the time of the Feast of Tabernacles, because every division was on duty for that feast. 

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