| Mon, 07 Jul 2025 05:49:48 -0500 Yom Sheni, Chodesh Rvi'i 11, 6025 — יום שני חדש רבעי יא ו׳כה |
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Can Mashiach Promised To Israel
Actually Be Yeshua of Nazareth?
It Depends Upon Whom You Ask!
Do The Scriptures Discuss A Promised Mashiach?
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If you were to ask a Christian apologist*, they may cite verses from the Hebrew Scriptures
(they will call it The Old Testament, or The Old Covenant), beginning with Genesis 49:10:
... nor the ruler's staff from between his feet,
until He comes to whom it belongs
and the obedience of the nations is His
Other comman passages cited may be:
Numbers 24:17,19: "I see him, but not now, I behold him, but not near.
A star will come out of Jacob; a scepter will rise out of Israel ... a ruler will come out of Jacob ..."
Psalm 60:7: "Gilead is mine, and Manasseh is mine; Ephraim is my helmet, Juday my scepter." Psalm 2:7-9 "You are my Son, today I have become your Father. Ask of me, and I will make the nations your inheritance; the ends of the earth your possession. You will rule them with an iron scepter, you will dash them to pieces like pottery." Isaiah 42:1,4: "Here is my servant, whom I uphold, my chosen one in whom I delight; I will put my Spirit on him and he will bring justice to the nations ... He will not falter or be discouraged till he establishes justice on earth..." *Dr. Christy Hill, 'Old Testament Prophecies about the Coming of the Messiah,' Grace Theological Seminary, modified 21 Jan 2022, https://seminary.grace.edu/old-testament-prophecies-about-the-coming-of-the-messiah/ The Idea is also promulgated by more traditional Jewish sources*:
I believe with perfect faith in the coming of the
*Tracey R. Rich, 'Mashiach: The Messiah", Judaism 101, accessed 3 Jul 2025, https://www.jewfaq.org/mashiach
mashiach, and though he may tarry, still I await him every day. (Principle 12 of Rambam's 13 Principles of Faith) The Messianic Idea in Judaism Belief in the eventual coming of the mashiach is a basic and fundamental part of traditional Judaism. It is part of Rambam's 13 Principles of Faith, the minimum requirements of Jewish belief. In the weekday Shemoneh Esrei prayer, recited three times daily, we pray for all of the elements of the coming of the mashiach: ingathering of the exiles; restoration of the religious courts of justice; an end of wickedness, sin and heresy; reward to the righteous; rebuilding of Jerusalem; restoration of the line of King David; and restoration of Temple service. Modern scholars suggest that the messianic concept was introduced later in the history of Judaism, during the age of the prophets. They note that the messianic concept is not explicitly mentioned anywhere in the Torah (the first five books of the Bible). However, traditional Judaism maintains that the messianic idea has always been a part of Judaism. The mashiach is not mentioned explicitly in the Torah, because the Torah was written in terms that all people could understand, and the abstract concept of a distant, spiritual, future reward was beyond the comprehension of some people. However, the Torah contains several references to "the End of Days" (acharit ha-yamim), which is the time of the mashiach; thus, the concept of mashiach was known in the most ancient times. The term "mashiach" literally means "lthe anointed one," and refers to the ancient practice of anointing kings with oil when they took the throne. The mashiach is the one who will be anointed as king in the End of Days. The word "mashiach" does not mean "savior." The notion of an innocent, divine or semi-divine being who will sacrifice himself to save us from the consequences of our own sins is a purely Christian concept that has no basis in Jewish thought. Unfortunately, this Christian concept has become so deeply ingrained in the English word "messiah" that this English word can no longer be used to refer to the Jewish concept. The word "mashiach" will be used throughout this page. Some gentiles have told me that the term "mashiach" is related to the Hebrew term "moshiah" (savior) because they sound similar, but the similarity is not as strong as it appears to one unfamiliar with Hebrew. The Hebrew word "mashiach" comes from the root Mem-Shin-Chet, which means to paint, smear, or anoint. The word "moshiah" comes from the root Yod-Shin-Ayin, which means to help or save. The only letter these roots have in common is Shin, the most common letter in the Hebrew language. The "m" sound at the beginning of the word moshiah (savior) is a common prefix used to turn a verb into a noun. For example, the verb tzavah (to command) becomes mitzvah (commandment). Saying that "mashiach" is related to "moshiah" is a bit like saying that ring is related to surfing because they both end in "ing." ... |
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Were Hebrew prophets able to determine when the Mashiach would arrive into history?
Major Hebrew prophets preached prior to and during the time when the nation of Babylon conquered the kingdoms of Israel and Judah, and brought most of the people to Babylon. As a young man, Daniel was one of those people taken captive along with the rest of
the nation of Judah.
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| שָׁבֻעִ֨ים שִׁבְעִ֜ים נֶחְתַּ֥ךְ עַֽל־עַמְּךָ֣ ׀ וְעַל־עִ֣יר קָדְשֶׁ֗ךָ לְכַלֵּ֨א הַפֶּ֜שַׁע וּלְהָתֵ֤ם ולחתם חַטָּאת֙ חטאות וּלְכַפֵּ֣ר עָוֺ֔ן וּלְהָבִ֖יא צֶ֣דֶק עֹֽלָמִ֑ים וְלַחְתֹּם֙ חָז֣וֹן וְנָבִ֔יא וְלִמְשֹׁ֖חַ קֹ֥דֶשׁ קָֽדָשִֽׁים׃ | כד | 24 | Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint the most holy place. |
| וְתֵדַ֨ע וְתַשְׂכֵּ֜ל מִן־מֹצָ֣א דָבָ֗ר לְהָשִׁיב֙ וְלִבְנ֤וֹת יְרֽוּשָׁלִַ֙ם֙ עַד־מָשִׁ֣יחַ נָגִ֔יד שָׁבֻעִ֖ים שִׁבְעָ֑ה וְשָׁבֻעִ֞ים שִׁשִּׁ֣ים וּשְׁנַ֗יִם תָּשׁוּב֙ וְנִבְנְתָה֙ רְח֣וֹב וְחָר֔וּץ וּבְצ֖וֹק הָעִתִּֽים׃ | כה | 25 | Know therefore and discern, that from the going forth of the word to return to and to build Yerushalam unto Mashiach nagid shall be seven weeks; and for sixty-two weeks, it shall be built again, with broad place and moat, but in troublous times. |
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Note that the focus of this vision is that it points to the climax of all of biblical prophecy
of the timeline when the promised Mashiach would be in Yerushalam! Critically important, however,
is that the Hebrew grammar absolutely places the "Mashiach Nagid" at the 49th year
after the order to return to and build Yerushalam!
The prophet Jeremiah also spoke of that same pivotal point in history. He spoke of it in terms of a New Covenant. |
Jeremiah 31:30-33
| הִנֵּ֛ה יָמִ֥ים בָּאִ֖ים נְאֻם־יְהוָ֑ה וְכָרַתִּ֗י אֶת־בֵּ֧ית יִשְׂרָאֵ֛ל וְאֶת־בֵּ֥ית יְהוּדָ֖ה בְּרִ֥ית חֲדָשָֽׁה׃ | ל | 30 | Behold, the days come, saith Yehovah, that I will make a new covenant with the house of Israel, and with the house of Judah; |
| לֹ֣א כַבְּרִ֗ית אֲשֶׁ֤ר כָּרַ֙תִּי֙ אֶת־אֲבוֹתָ֔ם בְּיוֹם֙ הֶחֱזִיקִ֣י בְיָדָ֔ם לְהוֹצִיאָ֖ם מֵאֶ֖רֶץ מִצְרָ֑יִם אֲשֶׁר־הֵ֜מָּה הֵפֵ֣רוּ אֶת־בְּרִיתִ֗י וְאָנֹכִ֛י בָּעַ֥לְתִּי בָ֖ם נְאֻם־יְהוָֽה׃ | לא | 31 | not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covenant, although I was a lord over them, saith Yehovah. |
| כִּ֣י זֹ֣את הַבְּרִ֡ית אֲשֶׁ֣ר אֶכְרֹת֩ אֶת־בֵּ֨ית יִשְׂרָאֵ֜ל אַחֲרֵ֨י הַיָּמִ֤ים הָהֵם֙ נְאֻם־יְהוָ֔ה נָתַ֤תִּי אֶת־תּֽוֹרָתִי֙ בְּקִרְבָּ֔ם וְעַל־לִבָּ֖ם אֶכְתֲּבֶ֑נָּה וְהָיִ֤יתִי לָהֶם֙ לֵֽאלֹהִ֔ים וְהֵ֖מָּה יִֽהְיוּ־לִ֥י לְעָֽם׃ | לב | 32 | But this is the covenant that I will make with the house of Israel after those days, saith Yehovah, I will put My Torah in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people; |
| וְלֹ֧א יְלַמְּד֣וּ ע֗וֹד אִ֣ישׁ אֶת־רֵעֵ֜הוּ וְאִ֤ישׁ אֶת־אָחִיו֙ לֵאמֹ֔ר דְּע֖וּ אֶת־יְהוָ֑ה כִּֽי־כוּלָּם֩ יֵדְע֨וּ אוֹתִ֜י לְמִקְטַנָּ֤ם וְעַד־גְּדוֹלָם֙ נְאֻם־יְהוָ֔ה כִּ֤י אֶסְלַח֙ לַֽעֲוֺנָ֔ם וּלְחַטָּאתָ֖ם לֹ֥א אֶזְכָּר־עֽוֹד׃ ס | לג | 33 | and they shall teach no more every man his neighbour, and every man his brother, saying: 'Know Yehovah'; for they shall all know Me, from the least of them unto the greatest of them, saith Yehovah; for I will forgive their iniquity, and their sin will I remember no more. {S} |
Ezekiel 36:22-27
Ezekiel also speaks of renewal (a new heart):
| לָכֵ֞ן אֱמֹ֣ר לְבֵֽית־יִשְׂרָאֵ֗ל כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה לֹ֧א לְמַעַנְכֶ֛ם אֲנִ֥י עֹשֶׂ֖ה בֵּ֣ית יִשְׂרָאֵ֑ל כִּ֤י אִם־לְשֵׁם־קָדְשִׁי֙ אֲשֶׁ֣ר חִלַּלְתֶּ֔ם בַּגּוֹיִ֖ם אֲשֶׁר־בָּ֥אתֶם שָֽׁם׃ | כב | 22 | Therefore say unto the house of Israel: Thus saith the Lord GOD [Adonai Yehovi]: I do not this for your sake, O house of Israel, but for My holy name, which ye have profaned among the nations, whither ye came. |
| וְקִדַּשְׁתִּ֞י אֶת־שְׁמִ֣י הַגָּד֗וֹל הַֽמְחֻלָּל֙ בַּגּוֹיִ֔ם אֲשֶׁ֥ר חִלַּלְתֶּ֖ם בְּתוֹכָ֑ם וְיָדְע֨וּ הַגּוֹיִ֜ם כִּי־אֲנִ֣י יְהוָ֗ה נְאֻם֙ אֲדֹנָ֣י יְהוִ֔ה בְּהִקָּדְשִׁ֥י בָכֶ֖ם לְעֵינֵיהֶֽם׃ | כג | 23 | And I will sanctify My great name, which hath been profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am Yehovah, saith the Lord GOD [Adonai Yehovi], when I shall be sanctified in you before their eyes. |
| וְלָקַחְתִּ֤י אֶתְכֶם֙ מִן־הַגּוֹיִ֔ם וְקִבַּצְתִּ֥י אֶתְכֶ֖ם מִכָּל־הָאֲרָצ֑וֹת וְהֵבֵאתִ֥י אֶתְכֶ֖ם אֶל־אַדְמַתְכֶֽם׃ | כד | 24 | For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land. |
| וְזָרַקְתִּ֧י עֲלֵיכֶ֛ם מַ֥יִם טְהוֹרִ֖ים וּטְהַרְתֶּ֑ם מִכֹּ֧ל טֻמְאוֹתֵיכֶ֛ם וּמִכָּל־גִּלּ֥וּלֵיכֶ֖ם אֲטַהֵ֥ר אֶתְכֶֽם׃ | כה | 25 | And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you. |
| וְנָתַתִּ֤י לָכֶם֙ לֵ֣ב חָדָ֔שׁ וְר֥וּחַ חֲדָשָׁ֖ה אֶתֵּ֣ן בְּקִרְבְּכֶ֑ם וַהֲסִ֨רֹתִ֜י אֶת־לֵ֤ב הָאֶ֙בֶן֙ מִבְּשַׂרְכֶ֔ם וְנָתַתִּ֥י לָכֶ֖ם לֵ֥ב בָּשָֽׂר׃ | כו | 26 | A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. |
| וְאֶת־רוּחִ֖י אֶתֵּ֣ן בְּקִרְבְּכֶ֑ם וְעָשִׂ֗יתִי אֵ֤ת אֲשֶׁר־בְּחֻקַּי֙ תֵּלֵ֔כוּ וּמִשְׁפָּטַ֥י תִּשְׁמְר֖וּ וַעֲשִׂיתֶֽם׃ | כז | 27 | And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordinances, and do them. |
Leviticus 25:8
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The idea of associating weeks with years can be found in Leviticus 25:8 concerning the year of Jubilee: |
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וְסָפַרְתָּ לְךָ שֶׁבַע שַׁבְּתֹת שָׁנִים שֶׁבַע שָׁנִים שֶׁבַע פְּעָמִים וְהָיוּ לְךָ יְמֵי שֶׁבַע שַׁבְּתֹת הַשָּׁנִים תֵּשַׁע וְאַרְבָּעִים שָׁנָה׃ |
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And thou shalt number seven sabbaths of years unto thee, seven times seven years; and there shall be unto thee the days of seven sabbaths of years, even forty and nine years. |
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The books of Ezra and Nehemiah confirm the timeline in the rebuilding of Jerusalem. To continue in Daniel 9: |
Daniel 9:26
| וְאַחֲרֵ֤י הַשָּׁבֻעִים֙ שִׁשִּׁ֣ים וּשְׁנַ֔יִם יִכָּרֵ֥ת מָשִׁ֖יחַ וְאֵ֣ין ל֑וֹ וְהָעִ֨יר וְהַקֹּ֜דֶשׁ יַ֠שְׁחִית עַ֣ם נָגִ֤יד הַבָּא֙ וְקִצּ֣וֹ בַשֶּׁ֔טֶף וְעַד֙ קֵ֣ץ מִלְחָמָ֔ה נֶחֱרֶ֖צֶת שֹׁמֵמֽוֹת׃ | כו | 26 | And after the sixty-two weeks shall Mashiach be cut off, and be no more; and the people of the ruler that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined. |
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What occurred at about the time of the conclusion of Daniel’s ‘70 weeks’ prophecy?
“Our rabbis taught: During the last forty years before the destruction of the Temple the lot [’For the Lord’] did not come up in the right hand; nor did the crimson-colored strap become white; nor did the western most light shine; and the doors of the Hekel [Temple] would open by themselves.” The above quote concerns events that occurred each year at Yom Kippur (the day of Atonement).
Note that four things are mentioned: the Lot, the crimson-colored strap, the western most light
(7 branch menorah), and the Temple doors. Concerning the crimson-colored strap (or cloth) tied to the Azazel goat — a portion of this red cloth was removed from the goat and tied to the Temple door. Every year this cloth turned white, signifying that God had accepted the Priest’s sacrifice. However, for the 40 years before the destruction of the Temple, that crimson-colored strap NEVER turned white! Concerning the ‘western most light’, that was speaking of the Temple Menorah (7 candle-stick lamp). Every night for 40 years between 30 CE and the destruction of the Temple, the light of Temple Menorah went out on its own accord in spite of attempts by priests to keep it lit! Concerning the Temple doors, it is reported that it took 10 men to open each door because of their size and weight. In the 40 years before the destruction of the Temple, those Temple Doors always opened on their own accord! The leading Jewish authority of the time, Yohanan ben Zakkai, declared that this was a sign of impending doom (that the Temple itself would be destroyed). (Reference: Zechariah 11:1, Sota 6:3). |
Isaiah 9:5-6
Source: Aleppo_Codex.pdf page 215, right page, column 2 (near bottom)
כִּי־יֶלֶד יֻלַּד־לָנוּ
For A Child Has Been Born Unto Us ...
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כִּי־יֶלֶד יֻלַּד־לָנוּ בֵּן נִתַּן־לָנוּ וַתְּהִי הַמִּשְׂרָה עַל־שִׁכְמוֹ וַיִּקְרָא שְׁמוֹ פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר אֲבִיעַד שַׂר־שָׁלוֹם׃ |
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5 |
For a child is born unto us, a son is given unto us; and the government is upon his shoulder; and his name is called Pele-joez-el-gibbor-Abi-ad-sar-shalom; |
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לָמֹרַבָּה הַמִּשְׂרָה וּלְשָׁלוֹם אֵין־קֵץ עַל־כִּסֵּא דָוִד וְעַל־מַמְלַכְתּוֹ לְהָכִין אֹתָהּ וּלְסַעֲדָהּ בְּמִשְׁפָּט וּבִצְדָקָה מֵעַתָּה וְעַד־עוֹלָם קִנְאַת יְהוָה צְבָאוֹת תַּעֲשֶׂה־זֹּאת׃ ס |
ו |
6 |
That the government may be increased, and of peace there be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it through justice and through righteousness from henceforth even for ever. The zeal of the LORD of hosts doth perform this. {P} |
Isaiah 9:5
כִּי־יֶלֶד יֻלַּד־לָנוּ בֵּן
נִתַּן־לָנוּ וַתְּהִי הַמִּשְׂרָה
עַל־שִׁכְמוֹ וַיִּקְרָא שְׁמוֹ
פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר אֲבִי־עַד
שַׂר־שָׁלוֹם׃
כִּי־יֶלֶד יֻלַּד־לָנוּ בֵּן נִתַּן־לָנוּ וַתְּהִי הַמִּשְׂרָה עַל־שִׁכְמוֹ וַיִּקְרָא שְׁמוֹ פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר אֲבִי־עַד שַׂר־שָׁלוֹם׃
For a child has been born unto us,
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Word–by–word breakdown:
| HEBREW | ROMANIZED | OUR INTERPRETATION |
| כִּי־יֶלֶד | Ki–Yeled | As, For — A Child |
| יֻלַּד־לָנוּ | Yulahd–Lanu | Has been born — unto us |
| בֵּן | Ben | A Son |
| נִתַּן־לָנוּ | Nitan–Lanu | Has been given to us |
| וַתְּהִי | va-t'hee | And to Him |
| הַמִּשְׂרָה | ha-misrah | His Office |
| עַל־שִׁכְמוֹ | Al—Shich'mo | [the weight of which] is — upon His shoulder |
| וַיִּקְרָא | Va-yi-kra | And, He Was Called |
| שְׁמוֹ | Sh'mo | – His Name |
| פֶּלֶא | Pe-leh | Wonder / Miracle |
| יוֹעֵץ | Yo-etz | Advisor / Counsellor |
| אֵל | El | G-d, Strength |
| גִּבּוֹר | Gi-bor | Hero |
| אֲבִי־עַד | Avi–Ad | My Father — For All Time |
| שַׂר־שָׁלוֹם |
Sar–Shalom |
Minister of State / Ruler — of Peace / Security / Well–Being
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Have you ever given any thought as to why the text of
Isaiah 53 has been conveniently kept out
of the weekly Scripture readings set by the rabbis?
Could it be that they deliberately have been trying to keep this knowledge hidden from us? Or, could it be that they were aware that Christians had associated this passage with the historical person of Yeshua (Jesus) of Nazareth without regard to the overall context of the several chapters before and after, and were wanting to protect the Jewish people from the confusion by such a misinterpretation? |
Isaiah 53:1-12
| מִ֥י הֶאֱמִ֖ין לִשְׁמֻעָתֵ֑נוּ וּזְר֥וֹעַ יְהוָ֖ה עַל־מִ֥י נִגְלָֽתָה׃ | א | 1 | 'Who would have believed our report? And to whom hath the arm of Yehovah been revealed? |
| וַיַּ֨עַל כַּיּוֹנֵ֜ק לְפָנָ֗יו וְכַשֹּׁ֙רֶשׁ֙ מֵאֶ֣רֶץ צִיָּ֔ה לֹא־תֹ֥אַר ל֖וֹ וְלֹ֣א הָדָ֑ר וְנִרְאֵ֥הוּ וְלֹֽא־מַרְאֶ֖ה וְנֶחְמְדֵֽהוּ׃ | ב | 2 | For he shot up right forth as a sapling, and as a root out of a dry ground; he had no form nor comeliness, that we should look upon him, nor beauty that we should delight in him. |
| נִבְזֶה֙ וַחֲדַ֣ל אִישִׁ֔ים אִ֥ישׁ מַכְאֹב֖וֹת וִיד֣וּעַ חֹ֑לִי וּכְמַסְתֵּ֤ר פָּנִים֙ מִמֶּ֔נּוּ נִבְזֶ֖ה וְלֹ֥א חֲשַׁבְנֻֽהוּ׃ | ג | 3 | He was despised, and forsaken of men, a man of pains, and acquainted with disease, and as one from whom men hide their face: he was despised, and we esteemed him not. |
| אָכֵ֤ן חֳלָיֵ֙נוּ֙ ה֣וּא נָשָׂ֔א וּמַכְאֹבֵ֖ינוּ סְבָלָ֑ם וַאֲנַ֣חְנוּ חֲשַׁבְנֻ֔הוּ נָג֛וּעַ מֻכֵּ֥ה אֱלֹהִ֖ים וּמְעֻנֶּֽה׃ | ד | 4 | Surely our diseases he did bear, and our pains he carried; whereas we did esteem him stricken, smitten of God, and afflicted. |
| וְהוּא֙ מְחֹלָ֣ל מִפְּשָׁעֵ֔נוּ מְדֻכָּ֖א מֵעֲוֺנֹתֵ֑ינוּ מוּסַ֤ר שְׁלוֹמֵ֙נוּ֙ עָלָ֔יו וּבַחֲבֻרָת֖וֹ נִרְפָּא־לָֽנוּ׃ | ה | 5 | But he was wounded because of our transgressions, he was crushed because of our iniquities: the chastisement of our welfare was upon him, and with his stripes we were healed. |
| כֻּלָּ֙נוּ֙ כַּצֹּ֣אן תָּעִ֔ינוּ אִ֥ישׁ לְדַרְכּ֖וֹ פָּנִ֑ינוּ וַֽיהוָה֙ הִפְגִּ֣יעַ בּ֔וֹ אֵ֖ת עֲוֺ֥ן כֻּלָּֽנוּ׃ | ו | 6 | All we like sheep did go astray, we turned every one to his own way; and Yehovah hath made to light on him the iniquity of us all. |
| נִגַּ֨שׂ וְה֣וּא נַעֲנֶה֮ וְלֹ֣א יִפְתַּח־פִּיו֒ כַּשֶּׂה֙ לַטֶּ֣בַח יוּבָ֔ל וּכְרָחֵ֕ל לִפְנֵ֥י גֹזְזֶ֖יהָ נֶאֱלָ֑מָה וְלֹ֥א יִפְתַּ֖ח פִּֽיו׃ | ז | 7 | He was oppressed, though he humbled himself and opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before her shearers is dumb; yea, he opened not his mouth. |
| מֵעֹ֤צֶר וּמִמִּשְׁפָּט֙ לֻקָּ֔ח וְאֶת־דּוֹר֖וֹ מִ֣י יְשׂוֹחֵ֑חַ כִּ֤י נִגְזַר֙ מֵאֶ֣רֶץ חַיִּ֔ים מִפֶּ֥שַׁע עַמִּ֖י נֶ֥גַע לָֽמוֹ׃ | ח | 8 | By oppression and judgment he was taken away, and with his generation who did reason? for he was cut off out of the land of the living, for the transgression of my people to whom the stroke was due. |
| וַיִּתֵּ֤ן אֶת־רְשָׁעִים֙ קִבְר֔וֹ וְאֶת־עָשִׁ֖יר בְּמֹתָ֑יו עַ֚ל לֹא־חָמָ֣ס עָשָׂ֔ה וְלֹ֥א מִרְמָ֖ה בְּפִֽיו׃ | ט | 9 | And they made his grave with the wicked, and with the rich his tomb; although he had done no violence, neither was any deceit in his mouth.' |
| וַיהוָ֞ה חָפֵ֤ץ דַּכְּאוֹ֙ הֶֽחֱלִ֔י אִם־תָּשִׂ֤ים אָשָׁם֙ נַפְשׁ֔וֹ יִרְאֶ֥ה זֶ֖רַע יַאֲרִ֣יךְ יָמִ֑ים וְחֵ֥פֶץ יְהוָ֖ה בְּיָד֥וֹ יִצְלָֽח׃ | י | 10 | Yet it pleased Yehovah to crush him by disease; to see if his soul would offer itself in restitution, that he might see his seed, prolong his days, and that the purpose of Yehovah might prosper by his hand: |
| מֵעֲמַ֤ל נַפְשׁוֹ֙ יִרְאֶ֣ה יִשְׂבָּ֔ע בְּדַעְתּ֗וֹ יַצְדִּ֥יק צַדִּ֛יק עַבְדִּ֖י לָֽרַבִּ֑ים וַעֲוֺנֹתָ֖ם ה֥וּא יִסְבֹּֽל׃ | יא | 11 | Of the travail of his soul he shall see to the full, even My servant, who by his knowledge did justify the Righteous One to the many, and their iniquities he did bear. |
| לָכֵ֞ן אֲחַלֶּק־ל֣וֹ בָרַבִּ֗ים וְאֶת־עֲצוּמִים֮ יְחַלֵּ֣ק שָׁלָל֒ תַּ֗חַת אֲשֶׁ֨ר הֶעֱרָ֤ה לַמָּ֙וֶת֙ נַפְשׁ֔וֹ וְאֶת־פֹּשְׁעִ֖ים נִמְנָ֑ה וְהוּא֙ חֵטְא־רַבִּ֣ים נָשָׂ֔א וְלַפֹּשְׁעִ֖ים יַפְגִּֽיעַ׃ ס | יב | 12 | Therefore will I divide him a portion among the great, and he shall divide the spoil with the mighty; because he bared his soul unto death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors. {P} |
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At The Iconoclast,
We recognize that Christian interpretations of key passages in the Jewish Scriptures have contributed to an overall confusion contributing to faith unaffected by fact! |
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As noted above and in our description on the main page of this website
(https://www.the-iconoclast.org/) regarding the book,
"Ad Mashiach Nagid: The Messiah In Daniel 9" — since the summer of 2024,
after relooking at Daniel 9:25 in Hebrew and English and noting the grammar from the use
of the Emperor Cantillation Mark called Ethnacta, the division of the verse
absolutely places the "Mashiach Nagid" with the first part of the verse,
acknowledging that Mashiach was to come at the 49 years (Seven Sevens) from the
order to return to and build Yerusaham!
Please note that we neither accept the authority of the Talmudic rabbis nor do we accept the authority of the religion of Paul (aka Christianity). To us, NEITHER IS VALID, simply because they both usurp the authority of יְהֹוָה [Yehovah] and the Torah! Moreover, both apparently place a greater emphasis on their tradition than their acknowledgement of a supremacy of the Hebrew–language based Jewish Scriptures sourced in the ancient Leningrad Codex! On the one hand, the rabbinic authorities collectively have taken on the role of G-d here on earth (just one example: Talmud, Erubim 21b: "My son, be more careful in the observance of the words of the Scribes than in the words of the Torah"). And on the other hand, the self-proclaimed apostle "Paul", in his defining and seminal instruction, states in Romans 6, "... for you are not under the law [Torah], but under grace..." If you are interested in how we feel about Saul of Tarsus, we would like to refer you to our page Paul, the false apostle or to the book "Jesus Cannot Be The Jewish Messiah*." Regarding beliefs for our own practice of faith, as Karaites (Jewish "scripturalists"), we reject the authority of rabbinic Judaism as well as the religion of Paul/Saul of Tarsus — Christianity (well documented in the book, "Jesus Cannot Be The Jewish Messiah*")! Moreover, we consider that the books called the "New Testament" are mostly written to Gentiles (non-Jews). This is evident to us simply because of the references to Hebrew Scriptures which are quoted in the New Testament, the majority (around 2/3) are actually direct quotes from the Septuagint, and not from the Hebrew language Jewish Scriptures based upon the authoritative and ancient Leningrad Codex! We believe that if the New Testament writers themselves were in fact Hebrews and native born in Israel, they would have been much more likely to have been familiar with the Hebrew Scriptures and the Hebrew language, rather than a Greek translation of the Hebrew Scriptures written in the Greek language (The Septuagint)! To us, it is rather preposterous to assume that any native Israelite would have been more versed in Greek writings than Hebrew to primarily reference or quote from a Greek text rather than the Hebrew Scriptures themselves. However, we do recognize that the majority of the books in the New Testament were claimed to have been authored by Saul of Tarsus (aka Paul), or his chief biographer, Luke, neither of whom appear to have been native born Israelites! We also acknowledge that many "Christian scribes" likely added or took away from their manuscripts throughout the ages. To us, that DOES NOT MEAN that we reject those writings in toto. We are pleased when they align with the Torah of יְהֹוָה [Yehovah] and where we can acknowledge them for their historical information. |
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This site is dedicated to the unadulterated pursuit of truth. |
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