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Daniel's Prediction of the Messiah.
Aug 20th, 2019 at 4:02pm
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Gabriel’s prophecy to Daniel began with the words, “Seventy sevens are decreed upon thy people and upon thy holy city…”
Many English versions have translated the phrase to read “seventy weeks.” But this translation is not totally accurate and has caused some confusion about the meaning of the passage. Most Jews know the Hebrew for “weeks” because of the observance of the Feast of Weeks, and that Hebrew word is shavuot. However, the word that appears in the Hebrew text is shavuim, which means “sevens.” The word refers to a “seven” of anything, and the context determines the content of the seven.

Here it is obvious Daniel had been thinking in terms of years—specifically the 70 years of captivity. Daniel had assumed that the captivity would end after 70 years and that the kingdom would be established after 70 years. But here Gabriel was using a play upon words in the Hebrew text, pointing out that insofar as Messiah’s kingdom was concerned, it was not “70 years,” but “70 sevens of years,” a total of 490 years (70 times seven).

“Times of the Gentiles”
This period of 490 years had been “decreed” over the Jewish people and over the holy city of Jerusalem. The Hebrew word translated “decreed” literally means “to cut off” or “to determine.” In chapters 2, 7 and 8, God revealed to Daniel the course of future world history in which gentiles would have a dominant role over the Jewish people. This lengthy period, which began with the Babylonian Empire to continue until the establishment of Messiah’s kingdom, is for that reason often referred to as the “Times of the Gentiles.” Now the prophet was told that a total of 490 years was to be “cut out” of the Times of the Gentiles, and a 490-year period had been “determined” or “decreed” for the accomplishment of the final restoration of Israel and the establishment of Messiah’s kingdom...

The start of the 70 sevens
Daniel 9:25a
Daniel was clearly told when the 70 sevens would begin their countdown. Gabriel said, “Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem.…” The 70 sevens would begin with a decree involving the rebuilding of the city of Jerusalem. Not everything in Persian chronology is as clear as we would like to have it, and there are still some gaps in our knowledge of history. But from what biblical and historical records we do have, there are four possible answers to the question of which decree the passage refers to.
One is the decree of Cyrus, issued somewhere between 538-536 B.C.E., which concerned the rebuilding of the Temple (2 Chronicles 36:22-23, Ezra 1:1-4,6:1-5) and of the city of Jerusalem (Isaiah 44:28,45:13). Another option is the decree of Darius Hystaspes (Ezra 6:6-12), issued in the year 521 B.C.E.; it was a reaffirmation of the decree of Cyrus. A third possibility is the decree of Artaxerxes to Ezra (Ezra 7:11-26) issued in 458 B.C.E., which contained permission to proceed with the temple service. The last option is the decree of Artaxerxes to Nehemiah (Nehemiah 2:1-8), issued in the year 444 B.C.E. This decree specifically concerned the rebuilding of the walls around Jerusalem. Of these four possibilities, only the first and fourth are valid in fulfilling the wording Gabriel gave to Daniel. It goes beyond the purpose of this article to deal with the various arguments of either option, but one thing is certain: by the year 444 B.C.E., the countdown of the 70 sevens had begun.

  

"Without morals a republic cannot subsist any length of time; they therefore who are decrying the Christian religion, whose morality is so sublime and pure (and) which insures to the good eternal happiness, are undermining the solid foundation of morals, the best security for the duration of free governments."

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Re: Daniel's Prediction of the Messiah.
Reply #1 - Aug 20th, 2019 at 4:06pm
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Daniel 9:27
From where we stand in time today, the last seven years of Daniel’s prophecy are still prophetic, still future, but it is with their conclusion that all six purposes of verse 24 will reach their fulfillment. The verse’s main points are as follows: First, the 70th seven will begin only with the signing of a seven-year covenant or treaty between Israel and a major gentile political leader. Secondly, in the middle of that period, that is, after 3 1/2 years, this gentile leader will break his treaty with Israel and cause a cessation of the sacrificial system. The implication here is that by this time a temple in Jerusalem will have been rebuilt again and the sacrificial system of Moses re-instituted, but then will be forcefully ceased. Thirdly, the result of the breaking of this covenant is that the temple will now be abominated. The ” abomination” refers to an image or an idol. As it was in the days of Antiochus Epiphanes, so it will be again in the future when a gentile ruler will abominate the temple by means of idolatry. Fourthly, the abomination is to be followed by wrath and desolation, persecution and warfare, for the remaining half of the 70th seven (the final 3 1/2 years). This is similar to the trials and tribulations the rabbis spoke of as preparation for the establishment of the messianic kingdom. These terrible days were referred to as “the footsteps of the Messiah.” But once those days have run their course, the last three things predicted in verse 24 will occur: After this period the age of righteousness will be brought in, in which the most holy place will be anointed and every vision and prophecy be fulfilled. At this point the messianic kingdom for which the prophet Daniel yearned will be set up.
Obviously, the messianic kingdom requires the Messiah to rule as king. This means the Messiah will come after the 70th seven. Yet earlier Daniel stated that the Messiah would come and be killed after the 69th seven. This would appear to be a contradiction unless Daniel was speaking of two comings of the Messiah. The first time was to be after the 69th seven, when he would die a penal, substitutionary death for the sins of Israel and accomplish the first three purposes listed in verse 24. The second time was to be after the 70th seven (still future), when he will establish the messianic kingdom and accomplish the last three things of verse 24. There is also an important implication here that should not be missed. The Messiah would be killed after his first coming. Yet he would be alive at his second coming. The implication is that the Messiah would be resurrected from the dead after he was killed.

Conclusions
This dramatic prophecy features certain things in very clear and unmistakable terms. First, the Messiah was to be on earth 483 years after the decree to rebuild Jerusalem. Secondly, after his appearance on earth he was to be killed, not for his own sins, but rather for those of others; and the death he would die was to be the death of the penalty of the law. Thirdly, the death of the Messiah had to come sometime before Jerusalem and the temple were destroyed again, which occurred in the year 70 C. E. Fourthly, some time after the destruction of Jerusalem and the temple, and following a long period of warfare, the 70th seven will commence, and once that has run its course, Messiah’s kingdom and age of righteousness will be established. For that to occur, the implication is that the Messiah who was killed would return again.

Who is this Messiah?
But who is this Messiah? One man fulfills all that is required in this passage. Jesus of Nazareth was born into the Jewish world and proclaimed his messiahship 483 years after the decree to rebuild and restore Jerusalem was issued. In the year 30 C. E., Jesus was executed by crucifixion. Daniel indicated that he would be cut off, not for himself, but rather for others. Isaiah 53 also prophesied the death of the Messiah, pointing out that he would die a substitutionary death on behalf of his people Israel. The teaching of the New Covenant is that Jesus died a penal death by taking upon himself the penalty of the Law as a substitute for his people. In keeping with Daniel 9:24, he died for the purpose of making an atonement for sins. Three days after his death, he was resurrected. Finally, the New Covenant proclaims the fact that he will someday return to set up his kingdom and the age of righteousness.
If Daniel was right, then Messiah came and died prior to the year 70 C.E. If Daniel was right, then there are no other options for who the Messiah is, but Jesus of Nazareth. If Daniel was right, this Jesus is destined to return and to set up the messianic kingdom.

https://jewsforjesus.org/publications/issues/issues-v05-n01/the-messianic-time-t...
  

"Without morals a republic cannot subsist any length of time; they therefore who are decrying the Christian religion, whose morality is so sublime and pure (and) which insures to the good eternal happiness, are undermining the solid foundation of morals, the best security for the duration of free governments."

Charles Carroll, signer of the DOI
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Re: Daniel's Prediction of the Messiah.
Reply #2 - Aug 26th, 2019 at 6:53am
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An interesting passage in the Midrash reads, “Moses said to God, ‘Will not the time come when Israel shall have neither Tabernacle nor Temple? What will happen with them then?’ The divine reply was, ‘I will then take one of their righteous men and keep him as a pledge on their behalf so I may pardon [or atone for] all their sins’” (Exodus Rabbah, Terumah 35:4). We have the same theme stated once again: When there is neither Tabernacle nor Temple, the life and death of the righteous will make atonement, just as we read earlier in Yeven Metzulah. The Zohar supports this concept with a citation from Isaiah 53, the Messianic prophecy most widely quoted by Christians and Messianic Jews. The children of the world are members of one another, and when the Holy One desires to give healing to the world, He smites one just man amongst them, and for his sake heals all the rest. Whence do we learn this? From the saying, “He was wounded for our transgressions, bruised for our iniquities” [Isa. 53:5], i.e., by the letting of his blood—as when a man bleeds his arm—there was healing for us—for all the members of the body. In general a just person is only smitten in order to procure healing and atonement for a whole generation.[267]
  

"Without morals a republic cannot subsist any length of time; they therefore who are decrying the Christian religion, whose morality is so sublime and pure (and) which insures to the good eternal happiness, are undermining the solid foundation of morals, the best security for the duration of free governments."

Charles Carroll, signer of the DOI
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Re: Daniel's Prediction of the Messiah.
Reply #3 - Aug 26th, 2019 at 6:54am
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Seawolf wrote on Aug 26th, 2019 at 6:53am:
An interesting passage in the Midrash reads, “Moses said to God, ‘Will not the time come when Israel shall have neither Tabernacle nor Temple? What will happen with them then?’ The divine reply was, ‘I will then take one of their righteous men and keep him as a pledge on their behalf so I may pardon [or atone for] all their sins’” (Exodus Rabbah, Terumah 35:4). We have the same theme stated once again: When there is neither Tabernacle nor Temple, the life and death of the righteous will make atonement, just as we read earlier in Yeven Metzulah. The Zohar supports this concept with a citation from Isaiah 53, the Messianic prophecy most widely quoted by Christians and Messianic Jews. The children of the world are members of one another, and when the Holy One desires to give healing to the world, He smites one just man amongst them, and for his sake heals all the rest. Whence do we learn this? From the saying, “He was wounded for our transgressions, bruised for our iniquities” [Isa. 53:5], i.e., by the letting of his blood—as when a man bleeds his arm—there was healing for us—for all the members of the body. In general a just person is only smitten in order to procure healing and atonement for a whole generation.[267]


Answering Jewish objections, Michael Brown.
  

"Without morals a republic cannot subsist any length of time; they therefore who are decrying the Christian religion, whose morality is so sublime and pure (and) which insures to the good eternal happiness, are undermining the solid foundation of morals, the best security for the duration of free governments."

Charles Carroll, signer of the DOI
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Re: Daniel's Prediction of the Messiah.
Reply #4 - Sep 3rd, 2019 at 6:47am
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To my fellow Jewish poster;

I had thought the New Testament to be impure, a source of pride, of selfishness, of hatred, and of the worst kind of violence, but as I opened it I felt myself peculiarly and wonderfully taken possession of. A sudden glory, a light flashed through my soul. I looked for thorns and found roses; I discovered pearls instead of pebbles; instead of hatred love; instead of vengeance forgiveness; instead of bondage freedom; instead of pride humility; conciliation instead of enmity; instead of death life, salvation, resurrection, heavenly treasure.164 And what of the Jewishness of the New Testament? Listen once more to this rabbi’s articulate description: From every line in the New Testament, from every word, the Jewish spirit streamed forth light, life, power, endurance, faith, hope, love, charity, limitless and indestructible faith in God, kindness to prodigality, moderation to self-denial, content to the exclusion of all sense of need, consideration for others, with extreme strictness as regards self, all these things were found pervading the book.165

Yechiel Lichtenstein was a nineteenth-century Hungarian rabbi.

  

"Without morals a republic cannot subsist any length of time; they therefore who are decrying the Christian religion, whose morality is so sublime and pure (and) which insures to the good eternal happiness, are undermining the solid foundation of morals, the best security for the duration of free governments."

Charles Carroll, signer of the DOI
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Re: Daniel's Prediction of the Messiah.
Reply #5 - Sep 4th, 2019 at 2:52pm
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When you use knowledge of the details of a prophecy to fulfill that prophecy you are in reality lying.  For example Rabbi Jesus knowing the prophecy of the Messiah riding a foal into Jerusalem, rode a foal into Jerusalem. 

You can't know a prophecy and then fulfill it.   The bible contains no fulfilled prophecies. 

  

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Re: Daniel's Prediction of the Messiah.
Reply #6 - Sep 6th, 2019 at 4:01pm
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Fiddler wrote on Sep 4th, 2019 at 2:52pm:
When you use knowledge of the details of a prophecy to fulfill that prophecy you are in reality lying.  For example Rabbi Jesus knowing the prophecy of the Messiah riding a foal into Jerusalem, rode a foal into Jerusalem. 

You can't know a prophecy and then fulfill it.   The bible contains no fulfilled prophecies. 

    

And your ignorance starts to show.  Jesus himself prophesied that the temple would be destroyed. 

Luke 21:5
Then, as some spoke of the temple, how it was [a]adorned with beautiful stones and donations, He said, 6 “These things which you see—the days will come in which not one stone shall be left upon another that shall not be thrown down.”

40 years later the temple was destroyed.
  

"Without morals a republic cannot subsist any length of time; they therefore who are decrying the Christian religion, whose morality is so sublime and pure (and) which insures to the good eternal happiness, are undermining the solid foundation of morals, the best security for the duration of free governments."

Charles Carroll, signer of the DOI
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Re: Daniel's Prediction of the Messiah.
Reply #7 - Sep 6th, 2019 at 4:02pm
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Babylon Will Rule Over Judah for 70 Years
You can read the first such prophecy in Jeremiah 25:11-12. This prophecy was written sometime from 626 to about 586 BC and was not fulfilled until about 609 BC to 539 BC (approximately 50 years later, depending on your calculation)

"...This whole country will become a desolate wasteland, and these nations will serve the king of Babylon seventy years. But when the seventy years are fulfilled, I will punish the king of Babylon and his nation, the land of the Babylonians, for their guilt," declares the Lord, "and will make it desolate forever" (Jeremiah 25:11-12).

In this passage of Scripture, Jeremiah said that the Jews would suffer 70 years of Babylonian domination, and that after this was over, Babylon would be punished. Both parts of this prophecy were fulfilled! In 609 BC, Babylon captured the last Assyrian king and took over the holdings of the Assyrian empire, which included the land of Israel. Babylon then began to flex its muscles by taking many Jews as captives to Babylon and by destroying Jerusalem and the Temple. This domination of the Jews ended in 539 BC, when Cyrus, a leader of Persians and Medes, conquered Babylon, bringing an end to the empire. The prophecy also had another fulfillment: the Babylonians destroyed Jerusalem's Temple in 586 BC, but the Jews rebuilt it and consecrated it 70 years later, in 516 BC. Restoring the Temple showed, in a very important way, that the effects of Babylonian domination had indeed come to an end.

Babylon's Gates Will Open for Cyrus
If you read Isaiah 45:1 (written perhaps between 701 and 681 BC), you will find a prophecy that was ultimately fulfilled hundreds of years later in 539 BC.

"This is what the Lord says to his anointed, to Cyrus, whose right hand I take hold of to subdue nations before him and to strip kings of their armor, to open doors before him so that gates will not be shut..." (Isaiah 45:1).

In this passage, the prophet said God would open the gates of Babylon for Cyrus and his attacking army. Despite Babylon's remarkable defenses, which included moats, and walls that were more than 70-feet thick and 300-feet high (with 250 watchtowers) Cyrus was able to enter the city and conquer it. Cyrus and his troops accomplished it by diverting the flow of the Euphrates River into a large lake basin. Cyrus then was able to march his army across the riverbed and into the city.

Babylon's Kingdom Will Be Permanently Overthrown
In Isaiah 13:19 (written between 701 and 681 BC) there exists yet another prophecy that was not fulfilled until 539 BC.

"Babylon, the jewel of kingdoms, the glory of the Babylonians' pride, will be overthrown by God like Sodom and Gomorrah" (Isaiah 13:19).

Here, Isaiah tells us that Babylon would be overthrown, permanently. History confirms the fact that following Cyrus' destruction of Babylon in 539 BC, it never again rose to power as an empire. You've got to remember, however, that before the time of Cyrus, Babylon had been defeated by the Assyrian Empire as well, But Babylon was able to recover and later conquer the Assyrian Empire. In light of this reality, I'm sure many people doubted Isaiah when he proclaimed this prophecy. In spite of this, and just as Isaiah predicted, the Babylonian empire was defeated, and never recovered from Cyrus' conquest.

Babylon Will Be Reduced to Swampland
In Isaiah 14:23 (written between 701 and 681 BC), the prophet makes yet another prediction that does not come true until 539 BC.

"'I will turn her into a place for owls and into swampland; I will sweep her with the broom of destruction,' declares the Lord Almighty" (Isaiah 14:23).

The prophet makes the bold claim that Babylon, which had been a world power at two different times in history, would be brought to a humble and final end. But not only that, Isaiah claims that Babylon would be reduced to swampland! Well, after Cyrus conquered Babylon in 539 BC, the kingdom never again rose to power, that is certain. And history tells us that the buildings of Babylon fell into a gradual state of ruin during the next several centuries. Interestingly, when archaeologists excavated Babylon during the 1800s, they discovered that some parts of the city could not be dug up because they were under a water table that had risen over the years!

The Jews Will Survive Babylonian Rule and Return Home
In Jeremiah 32:36-37, (written from about 626 and 586 BC), yet another prophet makes a bold prediction that was ultimately fulfilled in 536 BC.

"You are saying about this city, 'By the sword, famine and plague it will be handed over to the king of Babylon'; but this is what the Lord, the God of Israel, says: I will surely gather them from all the lands where I banish them in my furious anger and great wrath; I will bring them back to this place and let them live in safety" (Jeremiah 32:36-37).

In this passage, Jeremiah said that the Jews would survive their captivity in Babylon and return home, and both parts of this prophecy were ultimately fulfilled. Many Jews had been taken as captives to Babylon beginning around 605 BC. But, in 538 BC, they were released from captivity and many eventually returned to their homeland.

  

"Without morals a republic cannot subsist any length of time; they therefore who are decrying the Christian religion, whose morality is so sublime and pure (and) which insures to the good eternal happiness, are undermining the solid foundation of morals, the best security for the duration of free governments."

Charles Carroll, signer of the DOI
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Re: Daniel's Prediction of the Messiah.
Reply #8 - Sep 6th, 2019 at 4:21pm
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The Greatest Old Testament Prophecy of All
There are literally hundreds of other fulfilled prophecies that we could describe here, but clearly one stand head and shoulders above the rest, and we really need to take a minute to describe it. While the Jews were certainly comforted by prophecies that predicted that their enemies would eventually be destroyed, there was a far more comforting prophecy that had been described in the Old Testament. It was a prophecy that predicted the coming of a Messiah, a savior who would deliver the Jews. While there we dozens of messianic prophecies in the Old Testament Scriptures, one of these was incredibly specific in its claims. As we examine this prophecy, we can confirm the supernatural and divine inspiration of the Bible.

The Coming of the Messiah
In 538 B.C. Daniel wrote the following bold prediction:

"So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks of years and sixty-two weeks of years" (Daniel 9:25).

In this prophecy, Daniel is claiming that there will be 69 weeks of years between the issuing of a decree to rebuild Jerusalem and the appearance of the Messiah. Now keep in mind that this bold prediction came 538 years before Christ was born.

Now let's investigate a little history, OK? In 464 BC, Artaxerxes, a Persian king, ascended to the throne. His twentieth year as king would be 464 BC. Nehemiah, the Jewish cupbearer to King Artaxerxes, was deeply concerned with the reports about the ruined condition of Jerusalem which came about as the result of their being defeated (Nehemiah 1:1-4) and as a result, he petitioned the king:

"Send me to Judah, to the city of my fathers' tombs, that I may rebuild it. So it pleased the king to send me" (Nehemiah 2:5-6).

Scripture then provides us with the exact date of this decree to restore and to rebuild Jerusalem. According to the Scriptures the decree is issued "in the month Nisan, in the twentieth year of Artaxerxes the king" (Nehemiah 2:1). The Jewish calendar month was Nisan, and since no day is given, it is reasonable to assume that the date would be understood as the first, the Jewish New Year's Day. And, in the Julian calendar we presently use, the corresponding date would be March 5, 444 B.C. This was the day on which the decree was issued to restore and rebuild Jerusalem.

Now let's remember this date, March 5, 444 B.C. and take a look at the appearance of the Messiah. You may recall that the Gospels tell us that Jesus, on numerous occasions, had forbidden his followers to make him known as "the Messiah". He would frequently do miracles and tell the disciples not to tell anyone who had done the miracles because his "hour has not yet come" (John 2:4, 7:6). However, on March 30, 33 A.D., when he entered Jerusalem on a donkey, he rebuked the Pharisees' protest and encouraged the whole multitude of his disciples as they shouted, "Blessed is the King who comes in the name of the Lord". And Jesus said, "If these become silent, the stones will cry out" (Luke 19:38-40). This was the day on which Jesus was publicly declared the Messiah.

Now let's compare the date of the decree (March 5, 444 BC) with the date of Jesus' declaration (March 30, 33 AD). Now before we begin, we need to clarify the fact that the Jewish prophetic year was composed of twelve 30 day months. In other words, the ancient evidence indicates that the Jewish prophetic year had 360 days, not 365 days. Since Daniel states 69 weeks of seven years each, and each year has 360 days, the equation is as follows: 69 x 7 x 360 = 173,880 days. In nothing more than a simple mathematical demonstration, the number of days in the period from March 5, 444 B.C. (the twentieth year of Artaxerxes) to March 30, 33 A.D. (the day Jesus entered Jerusalem on the donkey) can be determined at this point.

The time span from 444 B.C. to 33 A.D. is 476 years (remember that 1 B.C. to 1 A.D. is only one year). And if we multiply 476 years x 365.2421879 days per year (corrected for leap years), we get the result of 173,855 days. Now let's add back the difference between March 5 and March 30 (25 days). What is our total? You guessed it, 173,880 days, exactly as Daniel predicted it.
  

"Without morals a republic cannot subsist any length of time; they therefore who are decrying the Christian religion, whose morality is so sublime and pure (and) which insures to the good eternal happiness, are undermining the solid foundation of morals, the best security for the duration of free governments."

Charles Carroll, signer of the DOI
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Re: Daniel's Prediction of the Messiah.
Reply #9 - Sep 7th, 2019 at 8:06pm
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Oh, Seawolf, can't you just enjoy the happiness that your faith gives you without embarrassing yourself like this?
  

I have a new t shirt.
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