Daniel 9’s 70 Weeks and Jewish Chronology-2


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