Daniel 9’s 70 Weeks and Jewish Chronology-2

https://youtu.be/4IH6ASCiPbM

[Music] is the prophecy of Daniel nines 70 weeks distorted by Jewish chronology well
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welcome to another edition in our series is Christianity the Mormonism of Judaism where we are examining the claims of the
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Jewish rabbis who teach that Christianity has distorted the doctrines and the teachings of Judaism in much the
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same way that we Christians believe that Mormonism has distorted the teachings of Christianity now in our last couple
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videos we started examining key prophetic scriptures that we find in the Old Testament that we as Christians
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believe point to Jesus and as we have been examining these prophecies as we have seen in looking at the writings of
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the ancient Jewish rabbis we have found that Christianity does indeed agree with what first century and early ancient
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rabbis who commented on these ancient prophecies what they used to believe about these prophecies referring to the
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Messiah recently in ever since the Middle Ages we have seen as we saw in the last few videos the current
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interpretation of these prophecies has been changed by the Jewish rabbis to try to get the focus off of Jesus off of
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Yeshua as being the Messiah of the Old Testament so as a result they have reinterpreted many of the prophecies
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that we Christians view as pointed to Jesus and they have come up with alternative interpretations even though
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when we go back to the ancient writings of the rabbis they used to believe what we believe today that these were
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prophetically fulfilled in a messiah who would come in the manner that these prophecies
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spoke up so as in the case of Isaiah 53 as we saw in our last few videos where it's speaks of an individual Messiah who
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would suffer for the sins of God's people and we see ancient Jewish rabbis all believed that that was an individual
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Messiah current rabbis today ever since the time of Rashi in the Middle Ages have reinterpreted isaiah 53 to refer to
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the nation of israel as a servant rather than an individual messiah to try to get the focus again off of jesus they have
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done the same thing in reinterpreting daniel chapter 9 which is the topic of our study today we're going to be
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looking at daniel chapter 9 we're going to be looking at what the ancient rabbis had to say about daniel chapter 9 and
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then we're going to be contrasting those statements found both in the in the writings of the ancient rabbis and in
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the text of scripture with the historical accounts of the events that play into the timeline that is given in
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daniel chapter 9 daniel chapter 9 is a unique prophecy because of all the prophecies that we can look at in the
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Old Testament that speaks of the Messiah or an anointed one who is to come and bear the sins of the people or as it
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says in Daniel chapter 9 to make atonement to put an end to sin we read about that in Daniel chapter 9 that this
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anointed person who we called the Messiah was to bring an end of sin and we see that alluded to both Zechariah
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chapter 12 and in Isaiah 53 as the ancient rabbis saw the same illusion that there was a messiah who is going to
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come who is going to make an end of sin how he was going to do that was up to debate there was different discussions
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on how that was going to occur how the Isaiah 53 servant was going to suffer for the sins of God's people but one
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thing that we see is consistent the ancient rabbis did see allusions to a messiah like person
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an anointed one as Daniel 9 explains who is going to put an end to sin there is a lot of speculation on how you reconcile
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the details of Daniels 70 weeks here in Daniel 9 24 through 27 and just as there was a lot of
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speculation with the early church fathers on some of the details of the events so the same is today
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some Christians apply the first part of this prophecy to the Messiah while taking the second part of the prophecy
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as implying that – an antichrist and the same was the case with rabbinic teachings on this prophecy as well but
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the one thing I do want to point out that I believe everybody can agree with including the ancient rabbis and that is
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that Daniel 9 70 weeks period takes place sometime between the destruction of the first temple and the destruction
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of the second temple and the other thing that pretty much everybody agrees with is that this concerns the Messiah and
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the making the end of sin okay so the Messiah makes an end of sin during this 70 weeks period pretty much all
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Christians agree with that how they slice and dice the rest of the details in this prophecy does vary depending on
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who you're listening to and one of the reasons that the reckoning of the 70 weeks is so debated among Christians is
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because if you look at the different prophecies that were made concerning Israel and the rebuilding of Jerusalem
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and the temple there were four different decrees that took place after this prophecy was given so depending on which
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decree you start the 70 weeks will determine the actual ending of the 70 weeks as well so there are a lot of
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complications with some of the Church Fathers views on this but that's not what I want to point out here I want to
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remind everybody what does everyone agree with what is the one thing that everyone can agree with on this passage
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is that this prophecy takes place between the destruction of the first temple and the destruction of the second
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temple that it concerns the Messiah coming and making an end of sin and I want to bring up now the very
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question which is was this prophecy ever stated by the Apostles and if not why wasn't it written in the New Testament
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if it's such an important key prophecy about the Messiah well I would like to say an answer to that question that it
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is referenced in the New Testament not only in the New Testament writings but by Jesus Christ himself let me read to
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you Matthew 24 verse 15 and remind you of the context of this particular verse if you begin at the first part of
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chapter 24 of Matthew Jesus was came out from the temple and was going away with his disciples and came upon to a point
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of the temple buildings and he answered and said to them do you not see all these things truly I say to you not one
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stone here shall be left upon another which shall not be torn down okay so he's talking about the temple he's
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talking about his destruction and what does he say verse three and as he was sitting on the Mount of Olives the
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disciples came to him privately saying tell us when will these things be and what will be the sign of your coming and
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of the end of the age so there were two questions the first question is when will the temple be destroyed and the
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second question is what will be the sign of your coming and of the end of the age so when you read through Matthew 24 you
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have to remember that his answers concern both questions if some of his answers are referring to the destruction
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of the temple and some of his answers are referring to a second coming so let's look on just a little bit
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further we get down to verse 15 and Jesus says therefore when you see the quote abomination of desolation which
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was spoken of through Daniel the prophet standing in the Holy Place let the reader understand now why is this
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significant remember what we read about in the prophecy of Daniel 9 24 through 27
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it concerns the Messiah coming it concerns the timeframe between the destruction of the first temple and the
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destruction of the second temple and now here we have the Messiah talking to his disciples talking about the destruction
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of the second temple and saying you are about to see this prophecy of Daniel fulfilled so this is significant Jesus
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quoted Daniel 9 and directly applied it to the time frame the disciples were living in when they were here on earth
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with Jesus the Messiah so yes the new testament writers knew about Daniel nines prophecy it was not a
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mystery to them and it was not only not a mystery to the New Testament disciples but it's not a mystery to the ancient
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Jewish rabbis let me read to you what Rashi is commentary on Daniel 9 has to say about this passage we're gonna look
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at Daniel 9:24 in the Jewish Bible and then rebut Rashi said 1009 24 70 weeks of years have been decreed upon your
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people and upon the city of your sanctuary to terminate the transgression and to end sin and to expiate iniquity
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and to bring eternal righteousness and to seal up vision and profit and to anoint the holy of Holy's regarding the
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70 weeks Rashi says 70 weeks of years have been decreed on Jerusalem for the day of the first destruction to the days
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of Zedekiah until it will be destroyed the second time did you catch that Rashi applied the 70 week time frame to the
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exact same time frame that Christians today apply it to that that 70 weeks occurs between the destruction of the
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first temple and the destruction of the second temple let's read on what Rashi said about this prophecy we go on down a
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little bit further we read verse 26 now Rashi had a lot of different views of again how to interpret the different
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aspects of Daniel 24 and a lot of his views do not agree with Christian views today but the one
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thing that we do all agree on again is what Rashi says here about verse 26 let's read verse 26 and after 62 weeks
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The Anointed One will be cut off and he will be no more and the people of the coming monarch will destroy the city and
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the sanctuary and his end will come about by inundation and until the end of the war it will be cut off into
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desolation so Rashi is well this is quoting into Jewish Bible and verse 26 now listen to
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what Rashi had to say about that destruction hisses and his end will come about by inundation and his end will be
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damnation and destruction for he will inundate the power of his kingdom through listen to this very carefully
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through the Messiah and until the end of the wars of gog the city will exist did you catch that Rashi agrees with what
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Christians agree with regarding this passage this passage takes place between the decree the to rebuild Jerusalem and
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after the end of the first temple and the destruction of the second temple Messiah appears listen to this Rashi
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says and he will innovate the power of his kingdom through the Messiah and until the end of the wars of gog the
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city will exist cut off into desolation a destruction of desolation now Rashi does make a few differences in
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his views as I mentioned earlier he believes that this Anointed One is some kind of king that is his ring this
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prince beast he's reigning beside the Messiah he believes that the cutting off of this Anointed One will not be the
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Messiah but will be this king so he doesn't agree with Christians on that part of this prophecy but he does agree
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that the 70 weeks prophecy in Daniel does refer to a time involving the Messiah very important point and he goes
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on is's and until the destruction ends extermination befall the dumb one and the ruling of the abomination
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wanderer and tell the day that the destruction and extermination decreed upon it will befall it in the days of
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the King Messiah so this is very significant because we see that rabbinic teachings actually agree with at least
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the major points on this prophecy that Christians hold today that this prophecy concerns the Messiah that this prophecy
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concerns the destruction of the second temple and that this time frame occurred between the destruction of the first
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temple and destruction of the second temple this Messiah had to come now having discussed the three points at
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which Christians and Jews agree on Daniel 9 namely we agree that this time frame of Daniel 70 weeks occur sometime
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between the destruction of the first temple and the destruction of the second temple and we agree that the time frame
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concerns the bringing in of the Messiah and the making and end of sin we all agree in those three points but there
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are some significant differences between how the Jews view specifically the time frame of this prophecy although we agree
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that it occurs sometime between this destruction of the first and the second temple there are some significant
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differences of how the Jews reckoned the dates of this period with how the Christians reckoned those dates and yes
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Christians have some different opinions on this but one thing Christians all agree on again is that this time frame
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in Daniel gives the exact date for when the Messiah was to appear and yet the Jews view this as giving a timeframe for
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when the messianic era would begin which could bring in the Messiah but they believe that the Messiah doesn't have to
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necessarily come during this timeframe so this is a fairly new interpretation of the Jewish system that they developed
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in the 2nd or 3rd century BC it's different from the ancient Jews which we're going to look at today
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but I want to really get in – first of all before we get into the differences on the time frame I want to
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establish what I believe is the biblical view of this passage and how this time frame fits with actual historical dates
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in the record so we have it clear in our mind how these timeframes work out in history and then from that standpoint
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then when we start to contrast the Jewish system you can see the discrepancies in how they reconcile or
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reckon the dates of this period and why it's flawed and why it's been distorted to try to keep people from believing in
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Jesus so with that as a backdrop let's look at Daniel chapter 9 and let's look at the context of Daniel chapter 9
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beginning at verses 1 and 2 we will be reading from the Jewish Bible at chabad.org it says in verse 1 in the
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first year of Darius the son of Asher is the seed of media who was crowned over the kingdom of the Chaldeans verse 2 in
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the first year of his reign I Daniel contemplated the calculations the number of the years that the word of the Lord
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had come to Jeremiah the Prophet sends the destruction of Jerusalem 70 years now what is significant about this what
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is this 70 years that Daniel is talking about and that Jeremiah spoke about well we can read about this prophecy that
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Jeremiah gave in Jeremiah chapter 25 in incidentally there's actually two prophecies of 70 years given in the text
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of the scriptures and in Jeremiah we're going to discuss both of those timeframes both of those 70 year time
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frames but the first one occurs in Jeremiah 25 where we read at verses 11 and 12 and all of this land shall become
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a waste and desolation and these nations shall serve the king of Babylon for 70 years and this is verse 12 and it shall
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be at the completion of the seven years I will visit upon the king of Babylon and upon the nation says the Lord there
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in it and upon the land of the chaldeans and i will make it for an everlasting
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desolation so one of the things we see here in the passage of Jeremiah is number one this first period of seven
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years concerned the nations around Jerusalem serving the king of Babylon the second thing we see in this first
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seventy year time frame is that the end of the seven-year occurs when God judges the king of Babylon for their iniquity
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judges the Chaldeans and brings it into utter destruction well when we look at the astronomical dates the diaries that
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were kept in Babylon and we compare those Diaries with the actual records of the kings and the records of the solar
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and lunar eclipses of the time from the Babylon we can come to the exact date for when Babylon fell for when God
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brought the fulfillment of this prophecy we read in Daniel chapter 5 verse 30 on that very night
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Belshazzar that Chaldean King was assassinated so that marks the very end of the 70
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year period now I have a chart that I put together to help us see how these timeframes work out in history and so I
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want you to look at this first section of 70 years we know that 539 is an astronomically confirmed date when we
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look at the records of the Babylonian astronomical diaries that were kept very explicit Diaries as to what day exactly
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what timeframe this solar and lunar eclipses occurred and you have these these phenomenons in the heavens that
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are calculated we can calculate back to exactly what day that was and in that astronomical record it gives you the
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reign of the king in which these events take place so we can come up with a precise date for when the ending of the
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70 year period took place and we know that was 539 BC that the Chaldean King was assassinated as Daniel 5 States now
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back then and we get to 609 BC now the interesting thing when we look at the historical
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records at 609 BC actually marks a Battle of Megiddo which essentially brought the Assyrian Empire under the
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subjection of Babylon that is essentially when Babylon took over as Syria although Nineveh fell in 612 BC
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the nations around Israel started serving the king of Babylon in 609 under the Battle of Megiddo and essentially
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from 609 to 605 the Battle of Carr kamesh we see that Israel itself began to serve the king of Babylon sometime in
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that timeframe so I put on the chart 6 to 9 to 6 or 7 BC we see Israel coming under the servitude begins to serve the
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king of Babylon so it's essentially the servitude of that 70 years begins at 6:09 607 BC and then it ends ultimately
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with the king of Babylon diegans and Cyrus issuing a proclamation that the Jewish exile could return home in 537 BC
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so here we see an exact timeframe of 70 years that first timeframe being fulfilled between 609 607 BC and 539 to
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537 with the decree of Cyrus that Israel could return home now we come to another prophecy given in Jeremiah and that
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prophecy is found in Jeremiah chapter 29 beginning at verse 10 we read in jeremiah 29:10 for so said the lord for
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at the completion of 70 years of babylon i will remember you and i will fulfill my good word toward you to restore you
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to this place so now here we have an allusion to a 70 years in which Israel living in Babylon and which was
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eventually conquered by the meat of Persians would eventually be restored to her place essentially Jerusalem and the
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temple would be built and there would be a restoration now the question then becomes when did
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this the second seven-year period in which Israel is going to be restored when does that occur well let's look at
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another prophecy in the Bible that gives us a little more light into this second 70 year timeframe we find that in second
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chronicles chapter 36 at verse 21 you read to fulfill the word of the Lord in the mouth of jeremiah until the land was
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a peace for its sabbath for all the days of its desolation it rested until the completion of seventy years now what is
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this an allusion to while the Bible prophesized that if Israel every seven years they're supposed to let the land
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rest Israel wasn't doing it and so because Israel was not letting the land rest God exiled the people out of the
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Land of Israel to give it a full 70 years of Sabbath's 70 years of rest of desolation so that the land could
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receive its Sabbath so this gives us a little more light into the second 70 year timeframe that Jeremiah was
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speaking about in jeremiah 29:10 that there had to be a completion of 70 years of rest for the land
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so while cyrus said that israel could return home in 537 essentially God did not allow Israel to rebuild herself in
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the land until the completion of the 70 years of desolation of Exile and so let's look back at our chart when did
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that actually occur we have in our chart we have a temple being destroyed the first temple being destroyed in 587 BC
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when did that occur well when we read in 2nd Kings chapter 25 we read verse 8 and 9 it says and in the fifth month of the
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seventh of the month that was the nineteenth year of Nebuchadnezzar never dare is in
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cheap executioner servant of the king of Babylon came to Jerusalem verse 9 and he burnt the house of the Lord in the
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king's palace and all the houses of Jerusalem and all the houses of the dignitaries he burned with fire ok so
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when did the desolation actually start according to second Kings chapter 25 although Israel started serving the king
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of Babylon sometime between 609 and 605 it was not exiled out of her land until this event in the nineteenth year reign
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of King Nebuchadnezzar and that agrees with our chart when we look here the first temple being destroyed in the
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nineteenth year reign of King Nebuchadnezzar again we can confirm these dates because of the astronomical
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records and we find that that first temple was destroyed in 587 BC that was the 19th year reign of Nebuchadnezzar
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Jeremiah chapter 52 also speaks about this 18th year reign and 19th year reign of Nebuchadnezzar it says in verse 12
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and 13 and in the fifteenth month on the 10th of the month that was a 19th year of King Nebuchadnezzar the king of
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Babylon never doozie in the chief exec Kitchener came and stood before the king of Babylon in Jerusalem for searching
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and he burned the house of the Lord in the king's palace now when we read a little bit later on in the passage we
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get down towards the end of the chapter of Jeremiah 52 and he says and in the 18th year of Nebuchadnezzar he exiled
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from Jerusalem 832 people now did you notice what I just noticed something that appears to be a discrepancy we have
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the 19th year reign of King Nebuchadnezzar he's destroying Jerusalem the houses and the temple and then we
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get down to the 18th year reign of King Nebuchadnezzar at the end of chapter 52 speaking about the same event of exile
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how do we reconcile this first thing you need to understand is that there were two different ways of reckoning Kings
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reigns one way counted the Ascension year of the king that was the year that the King began to rain it was a partial
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year and it dovetailed on the end of the prior year King rain so let's say in the case of neighbour Palazzo who Reina I
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believe 26 years Nebuchadnezzar his first year of rain his ascension year coincided with the
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26th year of neighbour Palazzo so then we have a case where if you count the first year the ascension year of
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Nebuchadnezzar as year one and we count the 26 year of neighbour placer you then have one year being counted twice so to
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satisfy this irreconcilability what the ancients used to do would either count the ascension year as year one and then
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the rain'll years given nebuchadnezzar 19th year 19 years of reign before he destroyed jerusalem or they disregarded
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the ascension year that partial year and only counted the rain'll years the full years of that king beginning every is
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year number two becoming year number one and thus making it the eighteenth year reign of Nebuchadnezzar that this event
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of Jerusalem's exile took place so it's important to understand that there is a little bit of discrepancy in how these
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rains were counted because of the Ascension years and the rain of year differences in accounting time and that
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is why historians write this date quite often you'll see the date for Jerusalem fall being given as five 86 and 587
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because there is some question as to whether we're talking ascension year rains or we're caught talking the run
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rain all year period not counting the Ascension year so you'll see dates often written like 586
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587 or 539 and 538 there's going to be some discrepancy of 1 year in those calculations only because again the
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Babylonian and the Syrian all day they did when they kept their records was right down in the such-and-such year of
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the reign of the king and so it was up to the person who's writing to determine whether he's talking the second year
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rain a year or a second year counting first year ascension second year being his real legitimate
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first rental year so just a little caveat there that's why we see differences about this event in even the
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text of the Bible like here in Jeremiah 50 to one Park County the Ascension years year number one and the other part
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disregarding the Ascension year and only counting the Raynal years I've never Knesset
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all right so now when did this timeframe complete we've talked about the start of the seven-year period we actually see
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the end of the 70 year period occurring in the fourth year of darius darius in a second year gave a decree concerning the
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temple concerning the rebuilding of the temple and it essentially had its culmination of that 70 year period of
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Exile in the 4th year of darius as we read in the bible in zechariah chapter 7 we read it says in verse 1 and it came
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to pass in the fourth year of king darius the word of the lord came to zechariah on the 4th of the ninth month
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and Kislev and we read verse 3 shellie weep in the fifth month i'm staying as i have done these many years
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and then we read verse 5 when you fasted and mourn in the fifth month and in the seventh month even these seventy years
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did you fast for me even for me so god essentially says the seventy years were completed he says this in the prophecy
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to zechariah chapter 7 in the fourth year of the king darius so here going back to our chart we see the beginning
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of this second seven-year time frame starting with the first temple being destroyed in 587 and ending with
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Darius's decree in the second year and ultimately the fulfillment of that decree in the fourth year zechariah
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chapter 7 now we also read in chapter 8 what is significant about the ending of this 70 years of exile what does god say
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he's going to do he says in verse 3 of chapter 8 of zechariah saul said the lord i will return to zion and i will
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dwell in the midst of Jerusalem and Jerusalem shall be a city of truth and the Mount of the Lord of hosts
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shall be called the holy mountain so what is Zachariah saying he's essentially saying God word came to him
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and the Lord says he is now going to dwell in Jerusalem in the holy mountain that Temple is going to be restored and
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his presence is now going to be restored to the Land of Israel to the temple and essentially we had that completion of
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that second timeframe of 70 years incidentally this is the context of Daniel nines prayer to God when we begin
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in chapter 9 verse 1 and we read that in the first year of Darius that Daniel was praying to God in verse 2 he says that I
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calculated the number of the years of the word of the Lord had come to Jeremiah the Prophet since the
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destruction of Jerusalem seventy years he knew he was coming to the end of that seven-year period of Exile that second
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seven-year period that Jeremiah prophesied about in Jeremiah 29 and he's seeking the Lord why he's seeking on
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behalf of the sins of his people he has seen that the first 70 year period had been completed the 70 year of servitude
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had been completed when the king of Babylon had been assassinated now he's looking
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at the Excel time frame and the Sabbath year time frame and the desolation of Israel to fulfill those Sabbath's 70
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years and we come on down to verse 16 and 17 Oh Lord according to your righteousness may your wrath and your
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anger return now from your city Jerusalem the Mount of your sanctuary for because of our sins and because of
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our iniquities of our fathers Jerusalem and your people have become a mockery to all these surrounding us
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so now hearken o Lord our God to your servant prayer and to a supplication that cause your face to shine upon your
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desolate sanctuary for the sake of the Lord so what is Daniel praying about he's seeing that they've been in exile
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almost 70 years this is the first year of Darius and we read in Zechariah that the word of the
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Lord comes fulfilling that 70 years to Zechariah in the fourth year of Darius saying this is when I'm going to return
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to you now now I'm going to fulfill essentially Daniels prayer that he's praying here in Daniel chapter 9 he's
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praying about this event and this is foretold as being fulfilled at the end of those 70 years in the fourth year of
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Darius so that is the context by which we come on down now to Daniels 70 weeks prophecy that begins at verse 24
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let's read Daniel 9:24 70 weeks of years have been decreed upon your people and upon the city of your sanctuary to
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terminate the transgression and to end sin and to expiate iniquity and to bring eternal righteousness and a seal up
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vision and profit and to anoint the holy of holies verse 25 and you shall know and understand that from there merchants
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of the word to restore and rebuild Jerusalem and tell the anointed king shall be seven weeks and for sixty-two
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weeks it will return and be built Street and moat but in troubled times okay I want to stop right there
00:34:43
there's a lot been said right here in the first two verses of Daniel I'm 24 and 25 first we read about a seventy
00:34:51
weeks now you might be asking a question right here seventy weeks well how do you get 490 years if you looked at the chart
00:35:00
there we have 490 years 70 weeks so what is this 70 weeks of years in brackets the Jewish Bible says of years but in
00:35:09
the actual Hebrew text of years is not there why it's because both Jews and Christian scholars all agree that when a
00:35:16
prophetic timetable is given mentioning days or weeks it's essentially using the rule of a day for a year
00:35:25
so in the case of Daniel 70 weeks we take a week being seven days being seven years and we times that seventy weeks by
00:35:36
seven years to come up with 490 years so that's how we reckon this period of time both Jews
00:35:44
and Christians agree on this issue now we come on down there's four things that occur where you just read in verse 24
00:35:53
that it's to expiate unit nickel t to terminate the transgression to make an end of sin okay that's the first thing
00:36:00
that occurs in this timeframe the second thing that occurs is to bring in everlasting or eternal righteousness
00:36:07
third to seal up the vision and fourth to anoint the holy of holies then we come on down to verse 25 and we read
00:36:18
about a word that goes forth to restore and rebuild Jerusalem what is that word let's go and look at
00:36:26
our chart now as we read in Daniel chapter 9 verse 25 there's a decree or command or word concerning Israel that
00:36:38
was going to mark the beginning of the 490 years looking at the chart we can see all four of these decrees pinpointed
00:36:48
with specific events in history the first decree that we read about in Scripture is the first year of Cyrus it
00:37:00
was given in the first year of Cyrus 5:36 of 537 BC it marked the conclusion of the first 70 year period where Israel
00:37:12
and the nations were to serve the king of Babylon for 70 years so that decree marked the fulfillment of
00:37:20
that first 70 year period it obviously is not a decree that we should look at to start this 490 years because it's
00:37:27
already fulfilled in a prior time period now also on this chart we see another decree concerning Israel and that is
00:37:37
Darius's second year decree in which he allowed Israel to rebuild her temple and commissioned Israel to rebuild the
00:37:46
temple and ultimately that was fulfilled according to Zechariah seven and eight in the fourth year of
00:37:53
Darius so we can read that decree that second year decree of Darius which occurred in 520 or 521 BC you could read
00:38:06
about that in as wrote chapter 4 verse 24 6 7 through 8 okay so that is the second decree and again that completed a
00:38:17
second seven-year time frame that was given a 70 year prophecy which was the timeframe for which Israel was to be in
00:38:27
exile 70 years so it's not likely that that would mark the beginning of this next period of time so let's look at the
00:38:35
third decree what is that decree that decree is artaxerxes decree seventh year decree in which he commissioned the
00:38:46
sacrifices to resume in the jerusalem temple when did that decree occur in the seventh year reign which was in 458 or
00:38:56
457 BC so we go up 458 it's kind of an interesting decree because first of all the context of Daniel Dennett was
00:39:08
praying right before he was given this vision of this prophecy he was praying about the sins of Israel and the need to
00:39:17
come back in the land because the temple was desolate why so that they could resume their sacrifices so that they
00:39:24
could resume the process by which they can have their sins forgiven at least in their understanding it all hinged upon
00:39:31
coming back into that land and getting that temple rebuilt and resuming those sacrifices
00:39:37
now although Darius decree and issued a rebuilding of the temple it did not authorize or prove up make provision for
00:39:46
Israel to resume the sacrifices and yet when we read in Daniel chapter 9 verses 24 through 27 there's a lot of emphasis
00:39:56
on how those sins are going to be paid for a expiation of the same or making an end of sins some
00:40:07
translations put it as we read in verse 24 so I think just looking at these decrees at least the first three that
00:40:16
we've looked at the first two are already taken they're already fulfilling other prophetic timeframes we look at
00:40:21
this thirds of Crete and I think it's a likely candidate just given the context of Daniel just given the evidence that
00:40:29
Daniels praying about the sins of Israel and God is answering about how those sins are going to be taken care of in
00:40:35
this 490 year time frame beginning with a decree concerning the rebuilding of Jerusalem and ultimately that took place
00:40:45
when the temple sacrifices were resumed under artaxerxes seventh year reign decree resuming those sacrifices so I
00:40:53
find that very very interesting and I think it fits this timeframe beautifully but there's one more decree concerning
00:41:01
Israel that some people look at as a fulfillment or as a starting period for this 490 weeks of years and that is the
00:41:10
20th year decree of artaxerxes which occurs in 444 of 445 BC and our desert sees in his 20th year gave a decree
00:41:20
concerning the rebuilding of the Jerusalem wall and it is true that when we read in the context of Daniel let's
00:41:27
go ahead and read let's read verse 25 and you should know and understand that from the emergence of the word to
00:41:34
restore and rebuild Jerusalem the anointed king shall be seven weeks and for sixty-two weeks it will return and
00:41:41
they built Street and moat but in troubled times now that seems to indicate that there's more building
00:41:48
going on besides the temple it's the street it's the moat that also implies possibly the wall so some people look at
00:41:57
that verse in verse 25 and they say well see here's our desert seas decree about the wall being patched up being built
00:42:05
around Jerusalem and they say well that must be the fulfillment of this prophecy but I think that's a very shallow view
00:42:14
because when you look at this verse 25 that's only one the whole piece of what's happening in
00:42:21
this 490 years yes of course that would include the wall but there is a great emphasis already in verse 24 about the
00:42:28
making an end of sin so I'm gonna argue for the seventh year decree being the start of our timeframe and if we go with
00:42:36
a 20th year decree there's another problem besides the fact that it doesn't fit the context as well if we go with
00:42:42
the 20th year decree 444 445 BC and we calculate that to Jesus's death in 30 ad or as some scholars say it was in 32 ad
00:42:53
even if we push it out to 32 ad and 444 45 we only get 476 years why is this a problem well the prophecy
00:43:03
specifically states that 62 weeks and 7 weeks total sixty-two and seven weeks makes 69 weeks 69 times seven makes 483
00:43:17
years 483 years and yet what do we have for 45 to 32 ad at the very farthest you can push the crucifixion out you only
00:43:29
have four hundred seventy six years so there's a problem even just reckoning that decree as the
00:43:36
start of this time period it doesn't fit the Messiah's life because he is supposed to appear at 483 years from the
00:43:43
start of this time period not 476 years if you have him long come and gone before the 483 years you got a problem
00:43:53
with the prophecy so what do people do that hole to the 20th year decree about the rebuilding of the wall as a start
00:44:00
date for this period well they have to recalculate the dates and they do so by taking this loonie years of 360 days
00:44:08
recalculating them with solar years of 365 days they divide them out and the extra days between the lunar and the
00:44:15
solar years they try to make that into the additional missing years that are needed for the 69 weeks I know it's a
00:44:23
very complicated system I'm not going to go into a lot of detail on that but that's essentially what they do they try
00:44:30
to stretch they try to stretch that by recalculating the timeframe of four hundred seventy six years in lunar to
00:44:37
solar there's a couple of problems with that number one you don't have any example of any first century Jew able to
00:44:44
make such calculations you don't have any example of anybody ever taking solar years to converting them into learning
00:44:54
years to try to find out the date range of other prophecies of Scripture so why would we use that in this particular
00:45:03
passage the other problem with this interpretation is also as I pointed out it does not fit the context and if you
00:45:13
read the text very carefully in Daniel chapter 9 70 weeks of years have been decreed upon your people we read not
00:45:21
only the do make an end of sin that occurs and the restoring and the rebuilding of Jerusalem but read in
00:45:28
verse 26 and after 62 weeks and essentially that implies sixty-two and sevens the so after the sixty-nine weeks
00:45:36
the Messiah the northern one will be cut off and he will be no more and the people of the coming monarch will
00:45:42
destroy the city and sanctuary and his n will come about by inundation until the end of the war it will be cut off into
00:45:50
desolation we get down to verse 27 and he seems to imply the same prince who's being spoken up throughout these 24 25
00:45:59
26 and he will strengthen a covenant for the princes for one week and this is in half a week he will abolish sacrifice
00:46:07
and meal offering and on high among abominations will be the dumb one till the destruction extermination befall the
00:46:14
dumb one so essentially what happens I know it's the Jewish Bible is kind of little confusing how its worded this
00:46:20
Christian Bibles read this a little bit clearer but essentially you have this in the middle of the week that Messiah is
00:46:27
cut off okay he makes this covenant for one week and then in the middle of the week he's cut off he causes a sacrifice
00:46:36
to end in the middle of the week how does that occur how is that fulfilled with Jesus well if we go back to our
00:46:43
seventh year reign decree of artaxerxes in the his seventh year and you have that as your start
00:46:52
date you have Jesus appearing on the scene approximately 26 27 ad which is when the baptism of Christ takes place
00:47:00
with the you know I believe 15th year reign of tiberius don't put me on that I haven't reviewed that in a while but
00:47:06
there is a there is a parallel with the timeframe of Tiberius I believe 15th year reign and then you have the baptism
00:47:16
of Christ so you've got a historical date to be able to anchor that timeframe when Jesus started his ministry 26 27 ad
00:47:25
and he starts at approximately 30 years of age which would put him as being birthed around 4 BC ok so what do we
00:47:35
have 69 weeks fits beautifully we from 458 BC to the coming when Jesus starts his ministry you have a 483 years in 26
00:47:48
ad from 458 to 2680 then what do we have you know most scholars believe he ran his ministry for three three and a half
00:47:58
years what is that you have a week the last week at the 490 years in the middle of the week he
00:48:04
causes the sacrifices to cease why by his death on the cross the temple the veil the temple was torn from top to
00:48:12
bottom the sacrifices that the Jews were doing were essentially ceased in God's eyes they no longer held any weight
00:48:23
why because Jesus had fulfilled those sacrifices he made an end of sins and so by his fulfillment he made the
00:48:31
sacrifices to cease in the middle of that last week that's why it says that in the middle of the week for one week
00:48:39
in half a week he will abolish the sacrifice this says in verse 27 that abolition of the sacrifices occurs in
00:48:47
Jesus's death on the cross and the subsequent wrenching of the veil in the temple from top to bottom now we can
00:48:57
come to God through Jesus Christ as our ultimate sacrifice so he essentially made an end
00:49:02
of sacrifice and that fits the context very well in the passage so going back to this timeframe that fits but if we go
00:49:14
with the 20th year decree which essentially is the popular view it was made popular by a man named Sir Robert
00:49:24
Anderson he wrote the book the coming prince published in 1894 he's the one that popularized the idea of starting
00:49:32
this period from artaxerxes 20th year reign and recalculating the dates from solar to lunar and I believe or lunar to
00:49:40
solar however goes very complicated he's the one that made that up and it took hold in Christianity for one of the
00:49:46
reasons was because also around that timeframe was a you know the dispensational idea that God has seven
00:49:57
more years left on his timetable for Israel in which he will deal with Israel doing something called a Tribulation
00:50:05
Period this is a very popular view in Christianity today you you hear in a lot of churches a lot of people on the radio
00:50:12
pastors talk about it it's just very popular people don't even know there are other ways to reckon this period of time
00:50:19
and so trying to get an extra seven years out of the 490 years of Daniel they have popularized this decree of
00:50:29
artaxerxes as being a start date for this 409 years then they recalculate the time frame from 476 years to 483 years
00:50:37
trying to stretch it okay to make it fit alright and then that leaves one more week after
00:50:43
the death of Christ to be fulfilled maybe 2,000 years later sometime when a tribulation happens upon the whole world
00:50:50
and the RET Saints are raptured out and then all of a sudden you know God it turns to Israel now I believe that God
00:50:57
is going to turn to Israel but not during a tribulation period of seven years that you cannot get from this
00:51:04
passage honestly you cannot honestly get that reading Daniel 9 and reading this passage and looking at the dates of the
00:51:12
timeframe so I I reject that viewpoint I do not believe it's a biblical viewpoint I know
00:51:18
it's popular and essentially this is the viewpoint that the rabbi's speak against when they're speaking against
00:51:23
Christianity they're talking about this 20th year decree period starting the 490 years and they point out rightly so that
00:51:32
you have a four hundred seventy six year period that is not 483 it does not fit that timeframe so playing fast and loose
00:51:41
with the dates by recalculating it is just dishonest it's not it's not a proper way to reconcile this and the
00:51:50
rabbis point that out and I would agree with them but essentially because it is such a popular view they don't even talk
00:51:57
about this other view that has been popular in Christianity for quite a few years even back to the 17th century we
00:52:04
have this this other viewpoint the seventh year decree of artaxerxes given as a potential start date for this
00:52:12
period and it was spoken of by the Reformers in in you know the Middle Ages so it's been around in Christianity for
00:52:20
a while it's just it's falling out of popularity because of books like Sir you know Robert Anderson's book on the
00:52:28
coming prince and you know the views of the dispensationalists who've been pushing this seven-year try tribulation
00:52:35
period trying to make revelation fit in seven years I actually take a historical view of Revelation historicism again
00:52:44
that's more of the view of the Reformers of you know the Middle Ages and not something that popular Christianity came
00:52:50
up with in the last couple hundred years okay enough on that as you can see by the
00:52:56
chart if we go with a seventh year decree it Ansel's every aspect of this this passage here in Daniel it fits a
00:53:04
time frame with the historical records beautifully and there's no need to play fast and loose with the dates to be able
00:53:11
to make that fit now now let's turn to the Jewish viewpoint of this Daniels 70 weeks how do they discount the Christian
00:53:23
view what is their alternative viewpoint how do they reckon Sall the time frame for Daniel's 490
00:53:31
years let's take a look at another chart I have here on screen the chart that we've been looking at concerning the 70
00:53:41
weeks of years in Daniel 9 and I have put on top of the chart the Jewish current interpretation of this passage
00:53:50
where they believe that Daniel nine seventy weeks begins with the destruction of the first temple and then
00:53:57
ends with the destruction of the second temple as we saw in Rashi the ancient rabbis commentaries now remember Rashi
00:54:05
lived around the Middle Ages and he reckons this timeframe from the first temple being destroyed to the
00:54:15
destruction of the second temple now just looking at this chart do you something missing something unique a
00:54:24
problem with this particular chart if you said it has an additional hundred sixty-seven years
00:54:32
you're absolutely correct because if we go with the date that all historians give for when the first temple was
00:54:40
destroyed 587 BC and we calculated out 587 to 70 80 or seee the date when the second temple was destroyed we have a
00:54:55
total of six hundred fifty seven years that's a hundred sixty seven more years than Daniels prophecy states as 490
00:55:06
years not six hundred fifty seven years so what does the Jewish rabbis do what do they do to be able to make their
00:55:18
prophecy fit this timeframe here's what they do watch they take that 490 years and to cross out the additional 167
00:55:30
years they go on down to the timeframe of how long the temple stood they crossed out the 587 years that is
00:55:39
what the current historians give for that timeframe and they make it four hundred twenty years then they cross out
00:55:48
587 BC the timeframe that the historians give for the fall of the first temple and they move that down to 420 BC
00:55:59
essentially taken the 70 years of Exile of tenth the temple destruction and putting that prophecy within Daniel 9 's
00:56:08
prophecy they move the prophecy of the 70 years of Exile into Daniel nines 490 years and therefore they are able to
00:56:22
change the date of the first temple being destroyed and put it into the time frame of the 490 years and make it 420
00:56:32
BC so essentially they cross out 587 years and of Daniels 70 weeks and make it 420 years then you add the additional
00:56:43
70 years for when the second temple was destroyed and he come up with 490 years fitting Daniels prophecy that's what the
00:56:54
Jewish rabbis do they fudge the dates they move the DS from the original date of 587 BC that all historians calculate
00:57:06
looking at the the records of the Babylonians and the Syrians and medo-persians of the how long the Kings
00:57:12
reign and they scrunched that time period they move it from 587 to Daniels 490 years and put it at 420 BC shifting
00:57:26
it from 587 to 420 BC that is how they're able to make 490 years out of this period but as you can see it does
00:57:36
not fit the time frame it does not fit what history really shows so how do they get away with changing the dates of the
00:57:47
Babylonian period and scrunching them into the Persian Empire or the empire trying to squish everything down
00:57:55
to make the 490 years of Daniel 9 fit is 657 year timeframe between the destruction of the first temple and the
00:58:06
destruction of the second temple what do they do and how do they get these dates I have here an article by a man named
00:58:15
Jay Paul Tanner and title is Daniels 70 weeks prophecy messianic it was published in the biblioteca sacra 166
00:58:28
April through June 2009 edition on pages 181 through 200 he has some interesting observations about how the ancient Jews
00:58:42
actually used to look at this timeframe prior to the time of Christ and then he goes into some of the Christian views
00:58:50
that existed in the second century in third century and points out that really the Christians didn't talk a lot about
00:58:58
Daniel 9 until we get to about the timeframe of Iranians in the second century Aranea said church father he
00:59:07
started using ganon 9 in apologetics supporting the Christian view of Jesus being the Messiah but how did the
00:59:15
ancient Jews prior to the time of Christ view Daniel 9 were they calculating these passages and how did they look at
00:59:23
the dates of this period what this man has to say about what they actually taught and what can be found in the Dead
00:59:31
Sea Scrolls of the asean community that exists is from 3rd century BC through the 1st century AD this is what he says
00:59:41
the earliest Christian references to the 70 weeks prophecy seem to be a rather brief remark found in the Epistle of
00:59:48
Barnabas see a 100 in its discussion of the spiritual temple in the heart otherwise no extended discussion of this
00:59:57
prophecy has been found in Christian literature before the late century AD prior to this however
01:00:06
several Jewish writings included chronological schemes some of which are based on the passage and some of which
01:00:17
are not Beckwith has concluded quote the Essenes began Daniels 70 weeks at the return from the Exile which they dated
01:00:29
in Enel Mundi 330 and that they therefore expected the period of the 70 weeks or 490 years to expire in a m390
01:00:45
20 so am39 20 which meant for them between 3 BC and 82 consequently their hopes of the coming of the Messiah of
01:00:58
Israel the son of David were concentrated on the preceding seven years the last week after the 69 weeks
01:01:08
their interpretation of the 70 weeks is first found in the Testament of Levi and the pseudo Ezekiel document 4q 384
01:01:18
through 390 which probably means that it was worked out before a hundred 46 BC now this is significant because prior to
01:01:32
the time of Christ did you notice what it says the Essene community was actually looking for the time of the
01:01:40
Messiah to appear between 3 BC and 82 so a period of five years from 3 BC to 2 ad or to seee
01:01:51
they thought that the Messiah would appear and most historians today believe that Jesus came four years before the
01:02:03
end of the BC timeframe so you essentially have the Essenes predicting when the Messiah would be born within
01:02:14
one year of what he was actually born I find that rather remarkable don't you this is what the
01:02:22
ancient Jewish rabbis used to do with this passage they have read it at face value they didn't fuss the dates of the
01:02:30
Babylonian air and the Persian air to try to make it fit the timeframe however once the Christians started using Daniel
01:02:38
9 as an apologetic to support the views that this timetable given in Daniel 9 points to Jesus as the Messiah this is
01:02:50
what the Jews had to do this article goes on to discuss the current Jewish viewpoint the new calendar that the Jews
01:03:00
came up with to fudge the dates of the Babylonian air listen to this on page 184 he goes on to say this tendency in
01:03:11
Jewish circles to see the 70 weeks fulfilled in Jerusalem's destruction in AD 70 is even more strongly affirmed in
01:03:19
the Jewish chronological work Cedar Alam ribah which according to tradition was composed about 160 ad though it may have
01:03:30
been supplemented and edited at a later period this work provides a chronological record that extends from
01:03:37
atom to Bar Kokhba revolt of eighty one thirty two one two one thirty five the significance of cedar Olam Rabbah
01:03:46
is that the chronology espouse aaron became commonly accepted in the subsequent jewish writings including the
01:03:54
talmud and the consensus of Jewish rabbinical scholars Rashi for example from 80 1040 to 11:05 and that's what we
01:04:03
saw we just read Rashi's commentary on Daniel when we started our this video cedar Ilan Robbo says that the seventy
01:04:11
weeks were seventy years of exile in Babylon followed by another 420 years until the destruction of the second
01:04:18
temple in 70 AD essentially conflating the 70 year period with Daniels 490 year period overlapping them into one
01:04:28
prophecy okay that's what they do was we just saw in the Charter showed you the later figure 420 is
01:04:35
achieved by assigning 34 years for the domination of the Persians 34 years for the Persians can read on 180 years for
01:04:45
the Greeks 103 years for the Maccabees and 103 years for the Herod's the problem of course is that these figures
01:04:54
are simply unacceptable to modern historians especially the significantly low figure of 34 years for the Persians
01:05:05
nevertheless this became the basis of Jewish calculations of the prophecy though Jewish commentators differed on
01:05:13
the details and it's true there is some differing you know opinions is that four hundred twenty years for the tempo is at
01:05:19
four hundred twenty-one years for the temple indeed you'll see dates like 424 the first ruction of the first temple
01:05:27
all the way through 423 421 you'll see different dates given but he's right they differ on some of the details and
01:05:35
also details us to what actually happened during the 70 year 70 weeks of years period of Daniel 9 but so the
01:05:43
important point to note is that this new interpretation of Daniel 9 this alternative to interpretation of Dana 9
01:05:52
came about in the second century after we see the writings of Christians using Daniel 9 to support it as a time frame
01:06:04
for when the Messiah would appear isn't that striking that until that occurred in Christianity the Jewish rabbis
01:06:14
actually believed the original dates for these periods as given by the Essenes in their calendar you can see the chart
01:06:22
that I've I'm putting up on the screen how the Jewish is seeing saw it as consisting of the Exile timeframe
01:06:31
beginning that that period of 490 years in the exile from the Exile when the Jews came back from Babylon and came
01:06:41
back to their land so taking that and calculating that out to from three BC to two ad and you have an
01:06:51
interesting 490 years in the ancient rabbinical timetable but that gets scrapped when the Jews reinvent their
01:07:01
calendar in the second century AD leaving them with the come confusing and totally completely errant calendar that
01:07:11
they used today to try to discount the Christian viewpoint of this passage now what did the Jewish rabbis give as an
01:07:21
excuse for this alternative dating system that they have invented what do they actually say when you challenge
01:07:29
them on this new dating to answer this question I searched a couple of Jewish websites beginning with the Jews for
01:07:39
Judaism website where it states 70 weeks 490 years I determined upon your people and they quote Daniel 9:24 and they say
01:07:49
the age o Gabriel reveals to Daniel this additional understanding of the 70 years extending them from 70 years to 70 weeks
01:07:59
of years stretching the time span to 490 years that span from the destruction of the first temple to the destruction of
01:08:06
the second temple okay this prophecy also included the description events that would unfold if the Jewish people
01:08:13
did not repent properly so supposedly they didn't repent properly so they had to get seven times the amount of
01:08:20
punishment the original punishment was 70 years now is stretched to 490 years because it's ten times the original 70
01:08:26
years of punishment that's what they claim but there's nothing in the text that indicates that in fact quite to the
01:08:35
contrary as we see in Zechariah 7 and 8 God says that I'm going to return to the land that 70 year period is completed
01:08:43
and there's no indication there that he felt that they weren't worthy enough to return to the land and in fact quite the
01:08:50
contrary he's going to have his present stole with him we read that in Zechariah 8 so this argument doesn't fly that the
01:08:58
Jews were not faithful so they had to have their punishment extended to 490 years just check that that argument
01:09:05
doesn't fly it doesn't follow the biblical text but yet that's their claim all right let's read on these are the 70
01:09:12
years of the first exile 52 years until Cyrus and 18 additional years to dedicate the Second Temple and four
01:09:20
hundred twenty years of the Second Temple although there appears to be a discrepancy in chronology between the
01:09:27
Jewish and secular Gregorian calendars of 166 years with the secular dates earlier it is clear the Jewish
01:09:35
record-keeping is more reliable and consistent concerning these events how so you might ask here's what they say
01:09:44
Babylonian calendars changed arbitrarily with every new Babylonian king okay and limited archaeological discoveries often
01:09:57
reflect their arbitrary chronology limited archaeological discoveries are you serious I have a notebook three
01:10:07
inches thick of the archaeological discoveries for the time frame for Babylon we're gonna look at in just a
01:10:13
minute it's not limited I'm sorry this is bogus this is false limited arbitrary chronology according to secular
01:10:23
chronology 586 BC is the year incorrectly associated with the destruction of the first temple the
01:10:30
Jewish the Jewish temple all right so these are the excuses at the gift unreliable Babylonian calendars that
01:10:42
changed whenever King well first of all that's a half-truth the way the Babylonians reckoned their chronology
01:10:51
was by the Raynal years of the king they didn't have calendars as we know it today at least not ones that I'm aware
01:10:59
of I've never heard of how they reckoned their timeframe was they would take like the rain in the rain of the 43rd year of
01:11:09
Nebuchadnezzar such as such transactional Kirk then we get over the first year ascension year Aviva
01:11:15
Murdock that transaction is completed its one-year transaction from the 43rd year of Nebuchadnezzar to the first year
01:11:25
of Eva Murdock okay or you might get something that span three years and it would say 43rd reign of Nebuchadnezzar
01:11:33
to the second year of evil Murdock in three years we did such-and-such what's interesting about the Babylonian
01:11:42
Chronicle business tablets is that when you look at how they reckoned their transactions according to the reigning
01:11:50
year of the King and then you look at the number of years those transactions take place you find that the reigns of
01:11:58
the Kings are overlapped 'add embedded within the transaction records of the business tablets that were utilized by
01:12:09
the Babylonians Sarah is so well in a locked that you cannot add an additional set of years to any of these Kings reins
01:12:20
you cannot take away any of these years you cannot remove a king from these years because they're interlocking all
01:12:29
the way down through the babylonian period until we get to jumbo notice who is the last reigning king of the
01:12:38
babylonian period nabonidus reign 17 years we could see that in the business tablet transactions and we have an
01:12:46
interesting event that occurs in Nevada disease rain as we will look at in a minute in the second year of his reign
01:12:53
it speaks of a lunar eclipse that occurred on a specific date a specific time of the month a specific day of the
01:13:01
month and a specific time that this occurred for how long it occurred and you look at those calculations that the
01:13:10
Babylonians recorded in their own tablets in their own crew to form tablets of their air and now you've got
01:13:18
something you can go back to our calendars can match up with astronomical calendars with such precision you can't
01:13:27
fight the dates and you find out this eclipse that occurred in the second year of
01:13:33
Naboo notice locked in the day for that second year of no but it is all you have to do now is back up the chronology of
01:13:41
the interlocking reigns of the Kings all the way back to Nebuchadnezzar's you know eighteenth year reign in which
01:13:49
Jerusalem went into exile in which the temple was destroyed and you get the precise date a 587 BC so as you can see
01:14:01
here these claims that the records are arbitrarily changed and unreliable is bogus that's a lie this is this is just
01:14:14
flat-out a lie to try to say that they did you know their Jewish system is more reliable because it's given closer to
01:14:26
the time of the events what second century AD I'm supposed to rely upon a calendar that comes out in the second
01:14:34
century AD as opposed to a calendar that the SCN Jews had prior to the time of Christ that actually agrees with secular
01:14:46
historians the Jews aren't even being consistent here they're ancient chronology agrees with secular
01:14:52
historians they scrapped that in the second century AD because why why it's suspicious that perhaps they're trying
01:15:00
to get you not to see Jesus as fulfillment in Daniel 9 that's why they come up with a new calendar rather than
01:15:06
using the one the Essenes used to use that fit neatly with the chronology given by the historians today
01:15:14
furthermore let's consider this idea that we should go with the second century AD calendar when we have
01:15:21
neo-babylonian clay tablets and records from the time of the actual Babylonians when they lived on the earth they wrote
01:15:32
these records down you're gonna tell me they fudged up you can tell me these records aren't reliable we can translate
01:15:38
them because they're clay tablets they held up they stood the test of time so they
01:15:44
haven't been botched I'm sorry this is not something that's Greek mythology here all right so what else do they have
01:15:52
to say about these dates that they give over as opposed to the secular dates well when we go to Shabbat org I googled
01:16:03
the comments as chabad.org where the question was asked why are your dates for the first temple period so at odds
01:16:09
with contemporary sources example destruction of the first temple in 423 BCE not 587 BC what dates events are you
01:16:17
using to anchor the floating timeframe or timeline provided in the scripture to our current BCE cee chronology why do
01:16:26
you reject the vast evidence which points to 587 BCE or 586 BC if we use the 19th year of Nebuchadnezzar good
01:16:35
question here is the reply in the comments there are 166 167 missing years in the answer to the hundred sixty 667
01:16:45
year ere between our Western Julian calendar and traditional Jewish calendar can be found and he goes and he gives a
01:16:51
link which unfortunately did not go through in the post that he did on his website but another person responds
01:16:59
directly below that answer and says Lee the source for this information is C dar Alam RIBA it rightly conflicts with
01:17:08
secular dating because secular dating is faulty you expect me to believe that how so s answer that question see that Allah
01:17:17
was compiled about 1900 years ago so second century AD yeah okay it says such as a much more reliable source since
01:17:26
they live much closer to the time frame being spoken up that's pathetic that's pathetic you mean to tell me that the
01:17:33
cedar alarm from the second century was much closer than the neo-babylonian clay tablets of the 500 BC when the babylons
01:17:43
were actually writing their business transactions excuse me expect me to believe that I
01:17:49
think not that is simply an error it's faulty reasoning and it's pie-in-the-sky wish
01:17:55
thinking it's not true in fact to use a phrase that Jewish rappers like to use against Christianity it's not a mistake
01:18:03
it's criminal this is this is this is a fraud that they have perpetrated on their own people to give them not to see
01:18:15
how Jesus Yeshua the Messiah fulfills Daniel chapter 9 call it what it is this is not a mistake this is criminal
01:18:27
alright so how else do they calculate this well they go back to their Talmud which again is the 2nd 3rd century on up
01:18:36
through the Middle Ages document and it said to the temple stood for four hundred twenty years ok
01:18:43
they stood for four hundred twenty years why on the basis of what the Jewish rabbis think it stood for four hundred
01:18:50
twenty years but the sages debate whether this means the temple was destroyed in the form out of 20th year
01:18:55
or after it was standing for the full four hundred twenty years the temple was destroyed in the ninth of AAB which is
01:19:01
toward the end of the Julian calendar so four hundred twenty years could mean almost four hundred twenty years or it
01:19:06
could be four hundred twenty years and ten months and then they go and they talk about Rashi and this commentary in
01:19:13
the Talmud they talk about trosset another at voda Zahra another rabbi and they talk about my Amana DS a very
01:19:24
popular Jewish rabbi all giving four hundred twenty years for the temple and then you have other Jewish sages saying
01:19:32
its 421 years so what do they do they say well the temple was destroyed in 69 or 70 AD and they move it back four
01:19:41
hundred twenty years to come up with their timeframe to make the the 490 years go back to 420 approximate BC as
01:19:53
the start of Daniel seventy weeks it doesn't fly guys and it doesn't work using a second century document to
01:20:00
discount original contemporary business tablets of the neo-babylonian air is just
01:20:08
plain faulty reasoning it's it's it's a fraud that they perpetrated on you guys why not go back to the ancient writings
01:20:18
of this scene Jews who lived a hundred to two three hundred years before the time of Christ and there are
01:20:28
calculations of Daniel why don't you use that cap that calendar that calendar predated the cedar olam ribah so why
01:20:37
don't you use that calendar because it agrees with secular historians and disagrees with their new dating system
01:20:44
that's why they don't want to see you believe in Yeshua Messiah a mashiac they want you to believe that this this
01:20:55
timeframe is so broad and it's so large that it rules out the possibility of Yeshua our Messiah fulfilling this when
01:21:04
he came one year within one year of the calculations of the Sanju's of the c'mon take caves in the Dead Sea Scrolls very
01:21:18
interesting I'd like to conclude our video with reminding you of the three major points that we all grieve both
01:21:28
Christians and Jews that number one Daniel nine seventy weeks although the Jews give it a much wider timeframe from
01:21:38
the destruction of the first temple to the destruction of the second temple he's still have a time frame that's very
01:21:45
specific about the making and end of sins we all agree that at least even though we disagree on the exact dates of
01:21:52
the time frame we all agree that time frame even the broader time frame the Jews gift does occur
01:21:59
Daniel seventy weeks does occur in that time range so we do agree with that we agree with number two this timeframe
01:22:05
concerns the making an end of sin how that occurs the Jews have a different interpretation than the Christians I try
01:22:13
to make it not look like their Messiah they're anointed one would die these nakedness
01:22:19
you know some King died and different things happen instruction of Jerusalem Israel essentially was punished for her
01:22:26
sins so that made an innocent that's kind of how they argue that making an end of sin but bottom line we both agree
01:22:35
this scripture says in Daniel 9 that this timeframe would accomplish them making an end of sin and then the third
01:22:43
point that we all agree with is that this timeframe concerns the Messianic heir the bringing in of the Messianic
01:22:50
era Christians have a messiah for the Messianic heir our Messiah is Yeshua Jesus who rose
01:22:58
from the day and proved that he is who he said he is by his resurrection and by his death which tore the veil of the
01:23:09
temple from top to bottom showing that we now have direct access to God through Yeshua our Messiah we can trust him he
01:23:17
paid that price for our sins we Christians have a messiah for the Messianic heir but even though the
01:23:27
Jewish rabbis all agree that this Daniel 9 timeframe brings in a messianic heir they do not have a messiah they cannot
01:23:36
point you to someone who fulfilled the role of the Messiah who actually fulfilled this prophecy in its entirety
01:23:45
yes they point to some kings they think Cyrus and it was an anointed one who fulfilled part of the prophecy and
01:23:51
possibly another king they brought in the destruction of Jerusalem and that's kind of how they they you know might
01:23:58
possibly couple anointed ones and different princes and however they they reckon this all out but the reality is
01:24:05
they have a messianic heir beginning without a true Messiah son of David without a true Messiah son of Joseph as
01:24:16
the rabbi's all spoke about without a true Messiah who pays for the sins of God's people taking it upon himself
01:24:26
becoming a tyshaun a guilt offering as Isaiah 53 explains they have a messianic age without a messiah
01:24:36
we Christians have a messiah we Christians have someone who fulfilled all of these prophecies both Daniel 9
01:24:44
Isaiah 53 Zechariah chapter 12 my question for you my dear Jewish friend is who is your Messiah will you look to
01:24:54
your shoe Hamas as your Messiah will you look to Yeshua Jesus will you consider his claims and the evidence of his
01:25:04
resurrection in light of these prophecies read these prophecies pray over them ask God to show you the truth
01:25:11
and I think if you pray with an open heart reading these scriptures read through Daniel 9 read through Isaiah 53
01:25:19
read to Zechariah 12 you will see Yeshua he is our Maciek our Messiah why don't you trust him today
01:25:32
[Music] [Music] [Music]
01:27:12
[Music] you you

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