This is a follow up to
the article I wrote called “Did the Jews Miss Their Messiah?” You can find that
http://www.mikeschristiancorner.com/jews2.html to get a background for this
one. Rabbi Moss chooses to try and refute this with some objections that are
eliminated with this article.
FIRST OBJECTION: “Using Prophetic years in Daniel 9 not consistent with the Hebrew Bible”
In actuality, prophetic
years are not out of line in the Old Testament. The Hebrew word for weeks can
refer to any period of seven, be it days, months, years, etc. Context tells you
what is intended. There are four very good reasons why this would be years:
1. Daniel was just concerned about “years” in verses 1-2.
2. It is IMPOSSIBLE to fit the events of verses 24-27 into 490 days or weeks.
3. In the only other place Daniel uses the word “week”, he qualifies it by adding the word “days” in 10:2-3
4. The fact verse 27 speaks of a covenant being broken at the halfway point of the 70th seven agrees with Daniel 7:25, Daniel 12:7, and Revelation 12:4.
SECOND OBJECTION: “Your interpretation of Daniel is based on mistranslation and a false assumption that a Jewish year is 360 days (it is in fact 354 days, and a leap year is 384 days.
The amount of days in a
Hebrew year did not always have a leap year every 4 years. While the Sanhedrin
ruled in Jerusalem, they didn’t keep a specific calendar, they judged based on
several factors IF there would be a leap year. There is evidence that there was
often not a leap year. The perpetual calendar this Rabbi speaks of did not come
about until Hillel II anticipated the Sanhedrin disbarring. He created the
calendar that automatically included a leap year. This was in the 4th century,
which is 300 years too late for this Rabbi’s claim to be considered. The
prophetic years stand, and lead straight to Jesus.
THIRD OBJECTION: “The punctuation marks in Hebrew are disregarded in the KJV which ignores this as two separate events in the 69 weeks. One 7 week period, and one 62 week period. It also ignores the definite article “atnach” before the 62 weeks creating a separate event.
The 62weeks and the seven weeks are correctly translated. The Hebrew text does in no way show these were separate events. In facts, when you read the Hebrew, it says, “shboim shboe u•shboim shshim u•shnim”. Which word for word would be “sevens seven and•sevens sixtyand•two”. It is all one event, straight from Hebrew. The definite article is not ignored in verse 26. Daniel started with 70 weeks, 69 of those to run in conjunction, and one held for end times. It took 7 weeks of years to get everything together and rebuild the city from the time of the decree. The sixty two weeks then looks at the completion time, to the time of Christ. There’s no contradiction.
FOURTH OBJECTION: “The Jewish Messiah was not supposed to be divine.”
This is one man’s opinion, and would have you believe this is true for all Judaism, but that is not the case. Many Rabbis such as Henry Bregman, Leopold Cohn, Rudolp Gurland, Asher Levy, Philipp Phillips, & Max Wertheimer to name a few.
Scripture does declare His divinity as well. Reading a passage in Psalms we see:
7 I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee.
8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.
10 Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
11 Serve the Lord with fear, and rejoice with trembling.
12 Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.
That is crystal clear. Now, because Psalm 2 is a poem, the translation “kiss the Son” retains the parallel structure (essential to Hebrew poetry), which would be broken by any other translation:
“The LORD and his Messiah…” (verse 2)
“The LORD has said … you are my Son.” (verse 7)
“Serve the LORD…(verse 11) Kiss the Son.” (verse 12)
The context makes sense of the rendering “kiss the Son”. In the first three verses of the psalm the nations and their kings, as well as the rulers of Israel plot against the Lord and His Messiah, whom God refers to as “My Son” (verse 7). In verse 10 God commands the rulers to be wise, to accept His discipline, to cease rebelling and to serve the Lord. Also, He commands them to “kiss the Son”, the Messiah they have previously rejected. By reading the psalm in this way, it not only makes more sense of the passage but also makes God’s way of salvation plain to us all, Jew and Gentile alike. In fact we see that early on, as seen in the Talmud, Jews knew the Messiah would be divine.
“Our Rabbis taught, The Holy One, blessed be He, will say to the Messiah, the son of David (May he reveal himself speedily in our days!), "Ask of me anything, and I will give it to thee", as it is said, I will tell of the decree etc. this day have I begotten thee, ask of me and I will give the nations for thy inheritance. (Babylonian Talmud, Sukkah 52a)”
Also, from the writing above, “Holy One” is a term used for God. Let’s look at a Messianic prophecy that uses this term for the Messiah.
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption
The Messiah is called the Holy One. Let us also look at one last, but not the only, example of Scripture declaring the Messiah to be divine.
6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this.
Of note, is the words “mighty God” and “eternal father”. Since there is only One God, Isaiah, a devout Jew, would have never called someone else such. Further, no-one is eternal but God Himself. Two attributes directly given to the Messiah that also prove He was to be divine. Jewish readings also back this up.
For to us a Son is born, to us a Son is given: and he shall receive the law upon him to keep it; and his name is called from of Old, Wonderful, Counsellor, Eloha, the Mighty, abiding to Eternity, the Messiah, because peace shall be multiplied on us in His days. (Targum Jonathan)
What is the name of the King Messiah? R. Abba b. Kahana said: His name is "the Lord" [Heb: YHWH, Jehovah, Adonai], as it is stated, And this is His name whereby he shall be called, The Lord [Heb: YHWH] is our righteousness’. (Midrash Rabbah, Lamentations 1:16)
So to my Jewish readers whom I love, I will leave you with this. There have been no sacrifices and days of atonement since 70AD, and no temple. If God is sovereign, and the Law is still in effect, would God not have provided a way? Only one of two things can be true. The Jews missed their Messiah, or God forgot to keep His end of the bargain with them. The latter simply cannot not be true. Remember, God already said the old covenant would be done away with. He also talked about him being pierced. Who was pierced?
31 Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah:
32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord:
33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more.
And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.
In His Grace,
Mike Harris Jr.
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