Fullfilled prophecies in the bible

Otangelo · 1 Fullfilled prophecies in the bible Thu Feb 16, 2017 6:40 pm

God of the exact: Daniel’s Seventy Week Prophecy

Otangelo

Otangelo

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WHAT IS THE PROBABILITY THAT JESUS IS NOT THE MESSIAH?

https://reasonandscience.catsboard.com/t2435-fullfilled-prophecies-in-the-bible#5403

Until we can measure a thing,
We really know very little about it.
William Thompson (Lord Kelvin)

The concept of compound probabilities gives us insight as to the identity of the Messiah. To understand compound probabilities, let's do a little mind experiment.
Imagine you are in a room with 100 other people randomly distributed. Half of them are men and half are women. If you were blindfolded and began to wander about the room the probability that the first person you would bump into is a man is 50 out of 100 or 50%

Now imagine 10% of the men and 10% of the women are left-handed. What is the probability that you would bump into a left-handed man?
100 x 50% x 10% = 5% or 5:100 (five out of a hundred)
You have a 1 in 20, or five percent chance that you would bump into a left-handed man. As you can see, as more conditions are added to your search, the number of qualifying solutions are quickly reduced.

Old Testament contains over 300 prophecies detailing the Coming Messiah. What are the chances of Jesus being the messiah? Let's take a look at just eight of these prophecies and see what the compound probabilities are.

Micah 5:2. Born in Bethlehem (pop <7000)
What is the probability of the earth's population through recorded history being born there?
P = or < 10,000/1,000,000,000
P = or < 10^4 / 10^9 = 1:10^5 (generous estimate)

Zech 9:9 Present self as king, entry into Jerusalem on a donkey
What is the probability of the earth's population through recorded history?
P = or < 1:100 (generous estimate)

Zech 11:12 Betrayed for 30 pieces of silver
What is the probability of the earth's population through recorded history?
P = or < 1:1,000 (generous estimate)

Zech 11:13 Same silver pieces thrown into the Temple and later given to a potter. (see Mat 27:4-5, 6-8 )
What is the probability of the earth's population through recorded history?
P = or < 1:100,000 (very generous estimate)
Zech 13:6 Wounded in the hands

What is the probability of the earth's population through recorded history?
P = or < 1:1,000 (generous estimate)

Isa 53:7 Accused of capital crime, made no defense though innocent.
What is the probability of the earth's population through recorded history?
P = or < 1:1,000 (generous estimate)

Isa 53:9 Died among common, yet buried with the rich.
What is the probability of the earth's population through recorded history?
P = or < 1:1,1000

Ps 22:16 Crucified, hands and feet pierced. (Official form of execution in Israel was stoning and this was written 700 years before crucifixion was invented by the Persians).
What is the probability of the earth's population through recorded history?

P = or < 1:10,000 (generous estimate)
Was Jesus really the Messiah???
Prophecy, verse. Probability

Born in Bethlehem, Micah 5:2
1:100,000

King on Donkey, Zech 9:9
1:100

30 pieces of silver, Zech 11:12
1:1,000

Silver to Temple, then potter, Zech 11:13
1:100,000

Wounds on hands, Zech 13:6
1:1,000

No defense, yet innocent, Isa 53:7
1:1,000

Died with common, buried with rich, Isa 53:9
1:1,000

Crucified, Ps 22:16
1:10,000.00001 x .01 x .001 x .00001 x .01 x .01 x .01 x .001
= 10^-28 (ten to the negative 28th power)
Total population of the earth through time = or < 100 billion (10^11)
10^-28/10^11
= 10^-17 or 1:100,000,000,000,000,000
Total compound probability one person could fulfill all of these eight prophecies is 1 in 100 Quadrillion.
How big is that number? If you were to paint a silver dollar red and place it in a bucket with 99 other silver dollars, your chances or reaching into the bucket blindfolded and pulling out that red silver dollar would be 1 in 100.
To understand the size of 10^17, take that same red painted silver dollar and place it in a bucket of silver dollars the size of Texas covered two feet deep in silver dollars!

Here's a list of some of the major prophecies:
He was to be of David's family
2 Sam 7:12-16; Ps 89:3-4, 110:1; 132:11; Isa 9:6-7; 11:1
He would be born of a virgin

Gen 3:15; Isa 7:14
He would be born in Bethlehem

Micah 5:2
He would sojourn in Egypt
Hos 11:1
He would live in Galilee Isa 9:1-2

... In Nazareth. Isa 11:1

To be announced by an Elijah-like herald
Isa 40:3-5; Mal 3:1; 4:5

His coming would occasion the massacre of Bethlehem's children. Gen 35:19-20; Jer 31:15

His mission would include the Gentiles
Isa 42:1-4

Ministry would be one of healing
Isa 53:4

He would teach through parables
Isa 6:9-10; Ps 78:2

He would be disbelieved, rejected by Rulers
Ps 69:4; 118:22; Isa 6:10; 29:13; 53:1

Would make a triumphal entry into Jerusalem
Zech 9:9, Ps 118:26

Betrayed by a friend for 30 pieces of silver
Zech 11:1-13, Ps 41:9

Would be like a smitten shepherd
Zech 13:7

Would be given vinegar and gall
Ps 69:21

They would cast lots for His garments
Ps 22:18

His side would be pierced
Zech 12:10; Ps 22:16

Not a bone would be broken
Ex 12:46; Num 9:12; Ps 34:20

Would die among malefactors
Isa 53:9, 12

His dying words foretold
Ps 22:1; 31:5

Would be buried by a rich man
Isa 53:9

Rise from the dead on the 3rd day
Gen 22:4; Ps 16:10-11; Jon 1:17

Resurrection followed by destruction of Jerusalem
Dan 9:26; 11:31; 12:1,11
****************
What are the chances that Jesus is not the Messiah? Remember, there are over 300 prophecies related to the Messiah, and Jesus fulfilled them! The numbers for the probabilities are so astronomical that one person fulfilling all these prophetic conditions mathematically eliminates with absolute certainty the probability that it could be anyone else.

*************************
For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.
WE HAVE ALSO A MORE SURE WORD OF PROPHECY; whereunto ye do well that ye take heed,
2 Peter 1:16,19 (KJV)

Otangelo

Otangelo

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Does Isaiah 53 predict that Jesus would be the Messiah?

https://reasonandscience.catsboard.com/t2435-fullfilled-prophecies-in-the-bible#6549

The Historical and Literary Context
The Servant of the Lord
does-isaiah-53-predict-jesus-messiah
It is impossible to understand this passage without a larger panoramic view of the concept of the servant of the Lord in Isaiah. This is the fourth of a number of “servant songs” in Isaiah (Is. 42:1-6; 49:1-3; 50:4-9; 52:13 – 53:12).1 Interestingly, each of these servant passages appears to build on one another. First, Isaiah 42:1-6 describes the mission of the servant. Commenting on Isaiah 42:1-4, Blenkinsopp notes, “Here the speaker is Yahweh, who designates an individual as his servant and chosen one, endowing him with the spirit so that he may fulfill his mission of dispensing justice and law to the nations.”2

Second, Isaiah 49:1-13 notes that this mission is accompanied by difficulties. Some argue that the text refers to Israel as a whole, others to the prophet himself. Commenting on Isaiah 49, Blenkinsopp notes, “But the problem is that the mission assigned to the speaker includes the task of bringing Israel back to its God, which task must be ascribed to an individual or collectivity within Israel, not to Israel itself. It seems, then, that the passage has been expanded to allow for a certain identification between the prophet and Israel, while still describing the prophet’s own sense of mission to Israel.”3

Third, Isaiah 50:4-9 shows that the servant suffers short of death, but does not give the reasons for his suffering. Finally, Isaiah 52:13 – 53:12 demonstrates that the servant's suffering leads to his death.

The Immediate Context
This prophecy actually begins in the latter part of Isaiah 52 (verses 13-15), which serves as a summary of chapter 53. These three verses describe his exaltation (13), humiliation (14), and his shocking effect on the world (15). This roughly corresponds to chapter 53 (though in a different order) which describes the irony of his coming (1-2), his humiliation and suffering (3-10a), and exaltation (10b-12). All together, the text reads:

"Behold, My Servant shall deal prudently; He shall be exalted and extolled and be very high. 14 Just as many were astonished at you, So His visage was marred more than any man, And His form more than the sons of men; 15 So shall He sprinkle many nations. Kings shall shut their mouths at Him; For what had not been told them they shall see, And what they had not heard they shall consider. 53:1 Who has believed our report? And to whom has the arm of the LORD been revealed? 2 For He shall grow up before Him as a tender plant, And as a root out of dry ground. He has no form or comeliness; And when we see Him, There is no beauty that we should desire Him. 3 He is despised and rejected by men, A Man of sorrows and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him. 4 Surely He has borne our griefs And carried our sorrows; Yet we esteemed Him stricken, Smitten by God, and afflicted. 5 But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed. 6 All we like sheep have gone astray; We have turned, every one, to his own way; And the LORD has laid on Him the iniquity of us all. 7 He was oppressed and He was afflicted, Yet He opened not His mouth; He was led as a lamb to the slaughter, And as a sheep before its shearers is silent, So He opened not His mouth. 8 He was taken from prison and from judgment, And who will declare His generation? For He was cut off from the land of the living; For the transgressions of My people He was stricken. 9 And they made His grave with the wicked— But with the rich at His death, Because He had done no violence, Nor was any deceit in His mouth. 10 Yet it pleased the LORD to bruise Him; He has put Him to grief. When You make His soul an offering for sin, He shall see His seed, He shall prolong His days, And the pleasure of the LORD shall prosper in His hand. 11 He shall see the labor of His soul, and be satisfied. By His knowledge My righteous Servant shall justify many, For He shall bear their iniquities. 12 Therefore I will divide Him a portion with the great, And He shall divide the spoil with the strong, Because He poured out His soul unto death, And He was numbered with the transgressors, And He bore the sin of many, And made intercession for the transgressors," (Isaiah 52:13-53:12 NKJV).

Will the Real Servant Please Stand Up?
There are a number of important aspects of this passage. First, verse 1 describes the arm of the Lord. This has parallels elsewhere in Isaiah where the arm will rule for God (Is. 40:10); Gentiles will trust in the arm (Is. 51:5); the arm will redeem (Is. 51:9); and the arm will provide salvation (Is. 52:10).4

Second, verses 1-3 show that this servant came as a normal individual. He is not, in the appearance or status of his person, attractive or amazing in any sense. Third, verses 4-6 and 8 describe the substitutionary nature of the servant’s suffering. This individual suffers for the sins of Israel, “But He was wounded for our transgressions, He was bruised for our iniquities” (5) and “For the transgressions of My people He was stricken” (8 ). Fruchtenbaum comments on the pronouns in the passage, “The pronouns mean that Isaiah and the Jews must be included; they cannot refer to Gentiles. Furthermore, none of the things happening to this individual could be said to apply to the nation of Israel. Isaiah is clearly talking of one person. The nation is only included in the pronouns.”5

Fourth, the text indicates that the servant did not open his mouth. Fruchtenbaum notes, “This is hardly true of Israel. One thing Israel has not been is silent in her sufferings; she has written many books describing her suffering and accusing those responsible.”6 Fifth, verses 8-9 indicate that the servant dies. The text uses the words “cut off,” which indicates that the servant was legally executed. Blenkinsopp notes that the reference in verse 9 “. . . would seem most naturally to imply that he was put to death.”7 Sixth, the servant dies, but somehow he is vindicated in the end. He is alive and able to see his seed (11). How will the Messiah be able to prolong his days and see his seed if he is dead? A resurrection of some sort is the only possible way for this to happen.8

The Identity of the Servant
There are a number of reasons why this passage refers to the Messiah. First, this passage mentions an individual person. The references are in the singular. Commenting on verse 8, Fruchtenbaum notes, “This One, who is Messiah, is quite distinct from ‘my people,’ who are Israel.”9 Elwell notes, “While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable.”10 Both are uniquely anointed (Is. 61:1), bring light to the Gentiles (Is. 55:4; cf. 49:6), neither is pretentious at the first appearance (Is. 7:14-15; 11:1; cf. 42:3; 53:1), they both have the title of the Davidic “branch” (Is. 11:1-4), and they both are humiliated and exalted (Is. 49:7; 52:13-15). In the Old Testament, “my people” is always a reference to Israel. However, Messiah will be killed for the sins of Israel.11

Second, just because not all of the references of the servant of the Lord refer to the Messiah, this does not mean that none of them refer to the Messiah. The word servant is used of various individuals in the book of Isaiah including the prophet himself (Is. 20:3), Eliakim (Is. 22:20), David (Is. 37:35), Israel (Is. 41:8-10; 43:10; 44:1-2, 21; 45:4; 48:20), and an unnamed individual (Is. 42:1-3; 52:13 – 53:12) to name a few of the passages. Isaiah 54:17 even describes multiple servants of the Lord, which could be a reference to the prophets. While some references in Isaiah appear to identify the servant as Israel or Isaiah, the best interpretation of Isaiah 53 is that it refers to the Messiah.

Third, one must admit that it is difficult to apply “he shall see his seed” (10) to Jesus since he did not have any children. However, it is possible to take the reference to seed in a more figurative sense. Blenkinsopp, though interpreting this passage as applying to a community of prophets, applies it figuratively, “. . . the final promise that he will see his offspring and that his work will bear fruit in the end would imply that he lives on in the prophetic following dedicated to perpetuating his message.”12 If Blenkinsopp can apply this to the prophetic group, why couldn't one apply this to Jesus in the sense that people are children of God (cf. John 1:12)?

Fourth, the traditional Jewish interpretation was that this passage referred to the Messiah. The Jewish scholars during the early Christian era clearly thought that this passage was Messianic. They paraphrase Isaiah 42:1 as “Behold my Servant Messiah” and Isaiah 53 as “Behold my Servant Messiah will prosper.”13 Fruchtenbaum points out, “All of the ancient Jewish writings – the Mishnah, the Gemara, (the Talmud), the Midrashim and many others – all regard this portion of Scripture as relating to the Messianic Person.”14 It was Rashi, around 1050 A.D. who first suggested that it refers to Israel. However, Rashi’s views sparked fierce debate with the great rabbi Maimonides strongly opposing Rashi’s claims.

Due to texts like Isaiah 53, the ancient rabbis resolved this apparent conflict between a dying and reigning Messiah by inventing the concept of two Messiahs. Fruchtenbaum summarizes this view, “They taught that the first Messiah, whom they called ‘Messiah son of Joseph,’ who suffered in Egypt, would come to suffer and die in fulfillment of the servant passages, one of which they listed as Isaiah 53. The second Messiah, ‘Messiah son of David,’ would then come and raise the first Messiah back to life. He would then establish His Kingdom to rule and to reign.”15 Nevertheless, they recognized the death and resurrection in the Messianic prophecies.

Fifth, Isaiah 53:10 states, “when you shall make his soul an offering for sin.” The same word for offering (asham) is the same word used in the Law where the offering had to be perfect and without blemish. Louis Goldberg comments, “At this point, if our Jewish friend persists in saying that Isaiah 53 refers to the nation, we can raise the questions, Can you say that Israel is without spot or blemish – perfect in every way? . . . Usually our Jewish friends will say no.”16 J. A. Motyer likewise agrees with the conclusion that the servant cannot be Israel, “In the sequence of the chapter, we have thus been informed that the Servant cannot be the nation.”17

Evaluation as an Apologetic Argument
It is hard to do justice to all of the hermeneutical issues in Isaiah 53 in a few short pages when volumes have been written on these fifteen significant verses. However, this text gives strong credence to the case for Jesus as the Messiah. First, the traditional Jewish interpretation had no problem teaching that this passage referred to the Messiah. Second, it is relatively easy to demonstrate that Israel is not the servant of the Lord in Isaiah 53 due to the reasons given above.

WHAT DOES ISAIAH 53 SAY? By Arnold G. Fruchtenbaum
https://www.chosenpeople.com/media/archive/400001159.pdf

Fullfilled prophecies in the bible IHUSbwb

Fullfilled prophecies in the bible IHUSbwb

Carbon dating the Dead Sea Scrolls
From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Carbon_dating_the_Dead_Sea_Scrolls
Carbon dating the Dead Sea Scrolls refers to a series of radiocarbon dating tests performed on the Dead Sea Scrolls, first by the AMS (Accelerator Mass Spectrometry) lab of the Zurich Institute of Technology in 1991 and then by the AMS Facility at the University of Arizona in Tucson in 1994-95. There was also a historical test of a piece of linen performed in 1946 by Willard Libby, the inventor of the dating method.

Fullfilled prophecies in the bible CUFKqQm

Fullfilled prophecies in the bible CUFKqQm

Otangelo · 4 Re: Fullfilled prophecies in the bible Fri Oct 16, 2020 2:20 pm

Is Bible Prophecy Specific and Accurate? Look at the Ancient City of Tyre!

Otangelo · 5 Re: Fullfilled prophecies in the bible Fri Oct 16, 2020 3:25 pm

How sure can we be that the Bible is God’s Word?

Otangelo · 6 Re: Fullfilled prophecies in the bible Fri Oct 16, 2020 4:42 pm

Otangelo

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The Bible contains 1,817 individual predictions concerning 737 separate subjects found in 8,352 verses. These numerous predictions compromise 27% of the 31,124 verses in the whole of scriptures.
Let's look first at the prophesies concerning Christ that would have been impossible for Him to have fulfilled.
I will list eight, that I consider almost irrefutable.
Isaiah 11:1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots
1. Jesus was to come through the line of David. You had better believe His ancestry was one if not the first thing the scribes, Pharisees, and Sadducees checked. The Messiah had to be a decendant of King David, all the other false messiahs that claimed messiahship in the days of our Lord's earthly ministry were immediately dismissed and not taken seriously by the religious leaders.
Numbers 24:17
I shall see him but not now; I shall behold him but not nigh; there shall come a star out of Jacob, and a sceptre shall rise out of Israel...
2. The star of Bethlehem: There are secular recordings from China and other parts of the world that prove something strange and unusual did happen in the cosmos around the time Christ was born. Note, the wise men, the magi, didn't come to Jerusalem to ask what this star meant, they said in Matt. 2:2 "Where is He that is born King of the Jews? For we have seen His Star in the east, and are come to worship Him.
There are a few theories about this strange sudden appearing in the night sky, some say a brand new star did appear, some say it was a rare occurrence of the aliangment of the planets, some say a comet. Concerning the latter, comets don't stop and change directions as did the star of Bethlehem.
Isaiah 7:14
Therefore the Lord Himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call His name Immanuel.
3. The virgin birth: This is a two part prophecy. First part the virgin birth, the second, "shall call His name Immanuel" Immanuel literally interprets "God with us".
Jeremiah 31:15
This saith the Lord; A voice was heard in Ramah, lamentation and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not.
4. The slaughter of all the male children under the age of two in Bethlehem and the surrounding coast. Fulfilled in Matthew 2:16-18.
Micah 5:2
But thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee he shall come forth unto me that is to be ruler in Israel; whose goings forth have been from old, from everlasting.
5. Born in Bethlehem: The "religious elites" accused Jesus of being a false Messiah because He came from Nazareth. They said, "no good thing comes out of Nazareth" but you better know they knew of the census, the murders of the children in Bethlehem, and the appearance of the star. You better know also, that they were familiar with these OT prophesies concerning these events. And you better know, that they knew that with these events happening just a few short years before, that there was a strong possibility of Jesus being born in Bethlehem.
Isaiah 35:4-6
Vs. 4 Say to them that are of a fearful heart, be strong, fear not; behold, your God will come with vengeance, even God with recompence; he will come and save you.
Vs5 Then the eyes of the blind shall be opened, the ears of the deaf shall be unstopped.
Vs6 Then shall the lame leap as an Hart, and the tongue of the dumb sing...
6. The working of miracles: Without the Divine miraculous works, Jesus would have been like the other false messiahs of His day, mostly lost to the annuals of history. Without Divine miraculous works of the apostles, the church would have probably not survived.
Psalms 34:20
He keepeth all His bones: not one of them is broken.
7. No broken bones: With the beatings, the whip designed to literally cut to the bone, the carrying of an extremely heavy cross sometimes crushing Him, the nailing to the cross, it is miraculously remarkable that He didn't have even the smallest bone broken. Also, as prophesied, He died before they could brake His legs, as was a Roman practice, to hasten death.
Psalms 22:14
I am poured out like water and all my bones are out of joint; my heart is like wax; it is melted in the midst of my bowels.
When the spear was thrust into His side, and water and blood flowed out, that water was bodily fluid from His lungs.
Jesus eventually died of a heart attack: Modern medical experts studying crucifixions claim some die of heart attacks during crucifixion. Fluid will build up in the lungs because of the inability to properly breath thus causing extreme pressure on the heart to function as it should. The heart would sometimes literally explode.
These examples are not all of the prophesies that would have been impossible for Jesus to "self fulfill" such as the generation in which He was to come, flight as a child to Egypt, crucified with the two malefactors, gross darkness that came after He died while still on the cross, and of course, the Resurrection. The Bible said He would not see corruption. There are several other prophesies that would be ridiculous to assume that He would somehow "pre-arrange" fulfillment. If He did pre-arrange, why would He?
In Amos 1:8 it was prophesied that all the Philistines would perish. Today, there is no trace of the Philistine peoples. There is absolutely no decendents of this race of people. This is quite a remarkable fulfillment of prophecy for a whole race of people to become extinct!
The ancient capital cities of Babylon and Nineveh were both heavily fortified militant cities that considered themselves impregnable.
Nineveh had walls 100' high and 50' wide. Their watch towers were over 200' high. Five prophesies were leveled up against Nineveh in the OT book of Nahum and all were fulfilled. 1. Destroyed during a time of drunkenness 2.total destruction 3. burned 4. by flood 5. Uninhabitable and desolate forever. The remains of Nineveh were unknown for centuries and still much of cannot be uncovered because of a small village that is sitting above it's ruins and a cemetery that cannot be disturbed.
Babylon had walls 311' high and 87' thick. 250 watch towers 100' higher than the walls and 100 gates of solid brass. It is estimated that the city was an area of 196 sq. miles.
Seven prophesies were leveled up against Babylon in Isaiah and Jeremiah. 1. Like Sodom and Gomorrha 2. Never inhabited again 3. Tents will not be placed there 4. Shepherds will not be there 5. Desert creatures will infest the ruins 6. The ancient city will not be major tourist attraction 7. Covered with swamps of water..
Swamps today make it inhabitable and causes changes to the course of the Ephrates River. The soil is no good for much of any thing including grass for grazing. Many consider it a cursed area.
All seven of these prophesies were and are still being fulfilled. Imagine prophesying total destruction and never being inhabited again to New York City or Los Angeles, how many people do you think would listen? But in both of these great ancient cities, every prophecy was fulfilled in great detail. What kind of chance would anyone have (without Divine guidance) predicting12 distinct happenings far into the future?
Prophesies of modern day Israel:
Not all prophesies are prophesies of doom. Five prophesies of prosperity were given thousands of years ago to the Israelites.and in fulfillment today.
1. Israel to be reborn in one day. Is. 66:8
2. Israel's rebirth surrounded by enemies. Ps. 83:2-8
3. Revival of ancient Hebrew language. Zeph. 3:9
4. Return of Jews to Homeland. Zeph.3:10; Is. 43:6; Ez. 37:22.
5. Astonishing fertility of Israel; increased rainfall; Is.27:6; Joel 2:23; Is 35:7
We can see all these prophesies being fulfilled right before our eyes. A pastor friend of mine was in Israel before her rebirth, he said it was mostly desert. This same pastor visited Israel after her rebirth, and said it was one of the lushest greenest places he had ever seen.
Let me leave you with one outstanding fact. No critic of God's Word can claim even one prophecy of scripture has ever been wrong!

Otangelo · 7 Re: Fullfilled prophecies in the bible Sun Dec 06, 2020 1:32 am

Otangelo

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God in the Old Testament made several hundred historical and Messianic predictions that were written Hundreds even a thousand years before the events actually took place.
This **FACT** is well substantiated and verifiable with the Dead Sea Scrolls to any reasonable, honest researcher. Isaiah 53, Psalm 22 are perfect examples of this, Just to mention a few . The next **FACT** is that these predictions have been detailed as being fulfilled in the New Testament. 24,000 ancient manuscripts testify to this **FACT**. Add to the Historical and Messianic predictions an 8 phase plan issued by God starting in the book of Genesis. This plan is unfolded through 1500 years of human history, through 40 different writers, in three different languages, on three different continents and concluded with the writing of Revelation. Orchestrating a detailed plan for 1500 years is not something mere mortal man can accomplish. It requires Someone outside the realm of time powerful enough to make each successive generation willingly help Him accomplish His purpose.
As one author put it,
"The proof that the Bible is the word of God comes from fulfilled prophecy. The prophecies of historical events, written hundreds of years before the history occurred, accurate down to fine details in many cases - including names - prove that the Author of the Bible is also the Author of history.
The prophecies of the Messiah, predicted in the Old Testament, add weight to the claim that the Bible is the word of God. The fact that the prophecies concerning the Messiah were clearly written prior to the coming of Jesus provides a crushing blow to claims that the prophecies in the Old Testament were written after the events prophesied occurred. The prophecies of Jesus begin building a bridge linking the Old Testament and the New.
Finally, the Plan - traced from Adam’s fall in the Garden, through patriarchal sacrifices, through the Mosaic covenant, through the offering of Christ’s blood and His resurrection, and His church and second coming for judgment - offers proof of a Supreme Mind which carries out His design through the centuries.
The Plan not only offers proof of the existence of the Designer, but it completes the bridge between the Old and New Testaments, making it clear that they are component parts of one complete unit."
This is indeed deductive reasoning proving the bible is the word of God with solid, verifiable premises. I am very aware that proof and evidence over the years has been molded into meaning basically the same thing. Make no mistake in understanding what I am communicating. I am saying that the historical and Messianic prophesies (predictions) were foretold and fulfilled, adding the 8 phase 1500 year plan making the scripture one complete unit is the finest form of objective truth I know of in existence, this is outside of my subjective opinion. There is no higher truth. If we wanted to take the supporting evidence a step further we could talk about the massive body of archaeological findings supporting in great detail the whole body of scripture.

Otangelo · 8 Prophetic Evidence For The Names In Genesis 5 Sat Feb 13, 2021 7:30 am

Otangelo

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Prophetic Evidence For The Names In Genesis 5

https://evidence-for-the-bible.com/prophetic-evidence-for-the-bible/prophetic-evidence-for-the-names-in-genesis-5/

The background for the genealogy from Adam to Noah in Genesis 5 is among our most commonly asked question. Let us explore the prophetic evidence for the names in Genesis 5!

Given that the 10 Hebrew names are proper names, these people are not translated however merely transliterated in order to resemble the manner in which they were pronounced. A research study of the original roots, nevertheless, can produce some remarkable understandings.

Adam
The 1st name, Adam, originates from adomah, and indicates “man.” As the very first man, that appears simple enough.

Seth
Adam’s boy was called Seth, which in turn implies “appointed”. The moment he was birthed Eve stated, “For God have actually appointed me an additional son in place of Abel, whom Cain killed.”

Enosh
Seth’s boy was referred to as Enosh, which means “mortal,” “frail,” or “miserable.” It is coming from the root anash: “to be not curable”; used of an injury, sorrow, trouble, illness, or wickedness. (It remained in the days of Enosh that people started to abuse the name of the Living God.

Kenan
Enosh’s son was called Kenan, from which can easily mean “grief,” dirge,” or “elegy.” (The exact definition is rather evasive; some research study helps regrettably presume an Aramaic root associated with “Cainan.”) Balaam, looking down from the heights of Moab, used a pun upon the name of the Kenites when he prophesied their damage.

Mahalalel
Kenan’s child was Mahalalel, from mahalal, which indicates “blessed” or “praise”; and El, the name for God. Therefore, Mahalalel suggests “the Blessed God.” Frequently Hebrew names consisted of El, the name of God, as Dani-el, “God is my Judge,” Nathani-el, “Gift of God,” and so on.

Jared
Mahalalel’s boy was called Jared, from the action-word yaradh, implying “shall come down.” Several experts propose that this may have been an insinuation to the “Sons of God” who “came down” to perverse the daughters of men, leading to the Nephilim (” Fallen Ones”) of Genesis 6.

Enoch
Jared’s son was called Enoch, which suggests “teaching,” or “beginning.” He was the very first of 4 generations of evangelists. The earliest taped prediction was by Enoch, which exceptionally adequate offers with the 2nd Coming of Christ.

Methuselah
The Flood of Noah did not appear as a shock. It had actually been preached about for 4 generations. Something unusual occurred when Enoch was 65, from which time “he strolled with God.” Enoch was presented a prediction that so long as his son lived, the judgment of the flood would be held back; however as quickly as he passed away, the flood would be sent forth.

Enoch named his son to show this particular prophecy. The name Methuselah originates from 2 roots: muth, a root that indicates “death”; and from shalach, which indicates “to bring,” or “to send forth.” Therefore, the name Methuselah represents, “his death shall bring.”

And, certainly, in the year that Methuselah passed away, the flood happened. Methuselah was 187 when he had Lamech, and survived 782 years more. Lamech had Noah when he was 182.

The Flood happened in Noah’s 600th year. 187 + 182 + 600 = 969, Methuselah’s age when he passed away.

It is fascinating that Methuselah’s lifespan was, essentially, a sign of God’s grace in delaying the forthcoming judgment of the flood. It is for that reason that his life time is the longest in the Bible, representing the extreme length of God’s grace.

Lamech
Methuselah’s son was called Lamech, a root still obvious today in our own English word, “lament” or “lamentation.” Lamech indicates “despairing.”

Noah
Lamech, obviously, is the father of Noah, which is stemmed from nacham, “to bring relief” or “comfort,” as Lamech talks about.

Now let’s put it all together:

Hebrew English
Adam Man (is)
Seth Appointed
Enosh Mortal
Kenan Sorrow;
Mahalalel (but) the Blessed God
Jared Shall come down
Enoch Teaching (that)
Methuselah His death shall bring
Lamech the Despairing
Noah Rest, or comfort.

The following is a recap of God’s plan of redemption, concealed right here inside the names in Genesis 5! The ramifications of this particular discovery are much more deeply significant than might appear at first glimpse. It shows that in the very first chapters of the Book of Genesis, God had actually already set out His plan of redemption for the dilemma of humanity. It is the start of a romance, eventually written in blood on a wooden cross which was raised in Judea nearly 2,000 years earlier.

This is likewise among several prophetic proofs that the Bible is a connected communication system, the item of supernatural design. This pierces the suppositions of most who see the Bible as a book of a growing cultural custom, worthy though it might be. It declares to be authored by the One who alone has knowledge of the end from the beginning, despite the fact that it is made up of 66 different books, written by some 40 authors, covering several thousand years.

Otangelo · 9 Re: Fullfilled prophecies in the bible Thu May 12, 2022 11:20 am

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The Hebrew Prophet vs. Jewish skeptic (Pt. 2)
https://en.shalomfromg-d.net/2017/05/17/the-hebrew-prophet-vs-jewish-skeptic-pt-2/?fbclid=IwAR35akVCeOloRAEynWaVZ-tEfvgjUylluI_cLdE_2piQaJ_pHUHgtDB8jj0

Otangelo · 10 Re: Fullfilled prophecies in the bible Mon Aug 29, 2022 2:10 am

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The Mathematical Proof for Christianity Is Irrefutable

https://www.christianpost.com/news/the-mathematical-proof-for-christianity-is-irrefutable-96295/

It is impossible that Christianity is not God's revelation of truth to man. Simply impossible. The math proves it beyond question. It doesn't take faith to believe that one plus one equals two, and it doesn't take faith to identify the religion which has mathematical certainty in its corner.

God didn't have to give us mathematical proof of His existence, but He did it anyway. God didn't have to give us proof of Christianity, but He chose to do so. And God didn't have to give us proof of His love for us, but that is exactly what He did. The proof is irrefutable.

I live in Nebraska where I serve as a pastor. Imagine someone covering this entire state in silver dollars 6 feet deep. Then mark one coin and bury it anywhere across the state. Next, blindfold a man and have him choose one coin. The odds that he would choose the marked coin are the same odds of getting 8 prophecies all fulfilled in one man. God gave us about 300 fulfilled prophecies in the Person of Jesus Christ.

Here are 8 of those 300 prophecies:

(1) The Messiah will be born in Bethlehem. (Micah 5:2; Matthew 2:1; Luke 2:4-6)
(2) The Messiah will be a descendant of Jacob. (Numbers 24:17; Matthew 1:2)
(3) The Messiah will enter Jerusalem as a king riding on a donkey. (Zechariah 9:9; Mark 11:4-11)
(4) The Messiah will be betrayed by a friend. (Psalm 41:9; Luke 22:47,48)
(5) The Messiah's betrayal money will be used to purchase a potter's field. (Zechariah 11:13; Matthew 27:9,10)
(6) The Messiah will be spat upon and struck. (Isaiah 50:6; Matthew 26:67)
(7) The Messiah's hands and feet will be pierced. (Psalm 22:16; John 20:25-27)
(8 )Soldiers will gamble for the Messiah's garments. (Psalm 22:18; Luke 23:34)

There is no way one man could have fulfilled all 8 of these prophecies unless God was making it happen. Who else controls history? Who else could give us such irrefutable proof for Christianity? The odds are one in one hundred quadrillion, or 1 in 100,000,000,000,000,000.

This mathematical proof was calculated by Professor Peter Stoner. He was chairman of the mathematics and astronomy departments at Pasadena City College until 1953. He then went to Westmont College in Santa Barbara, California, where he served as chairman of the science division.

You don't have to be a mathematics professor to see that this evidence is irrefutable. No one would pick the marked coin under those conditions. No one but God could have given us these biblical prophecies, and then brought them to fulfillment right before our eyes. It is impossible that Christianity is false. The math proves it, and the Man behind the math rose from the dead, just as it had been foretold.

It doesn't take faith to see how the Bible could only have come from God. It does take faith, however, to accept Jesus as your Savior and to believe in God's promise of eternal life. God has done everything to make this way open to you. If you choose to reject it in spite of the overwhelming evidence and in spite of God's love for you, you will be walking away from an open door to paradise.

Some people won't accept proof for the Bible even when it is irrefutable. Man, by nature, is not very good at accepting the evidence which God has laid out for us. The bias against God and against the supernatural is so strong that even irrefutable evidence is viewed with suspicion and doubt.

Never mind the fact that the prophecy about Christ's crucifixion was given hundreds of years before that type of execution was being used. And who but God could have identified Bethlehem 700 years before Christ was born? You really have to have a closed mind to miss the supernatural quality of the Bible, especially when you really start to dig into it. The historical and mathematical conclusions all point to God's plan of salvation through His Son.

Here is an idea. Try looking at this mathematical proof as if you didn't have any bias against God and against the supernatural, and see how that approach works for you. The end result of your honest evaluation may shock you, and then it will change you from the inside out. That is what happens whenever man embraces the truth as revealed to us in Scripture.

One plus one equals two. Old Testament history plus New Testament fulfillment equals irrefutable proof. This is why Christianity is not a "blind faith." It is a faith built on immovable facts. Are you ready to have that firm foundation in your life? Or do you plan to finish out your time here on this planet with nothing more than an unreasonable bias against God?

No one ever said man is going to always be reasonable. That's the tragic thing about the human soul ever since sin entered the world. There are some biases which go even deeper than common sense and mathematical certainty. That's what our sin does to us, and this is why you and I need the Messiah. We need Jesus because we are sinners. We have broken God's law. And God has been gracious enough not only to give us His only Son, but even to give us conclusive proof for Christianity.

So it's no surprise to find that every other belief system and every other religion lacks even a hint of mathematical evidence, let alone irrefutable proof. The followers of those religions are no less sincere, but the foundation for their faith is not based on irrefutable evidence. Where is your faith based today? Do you have a bias against God which is keeping you from considering the mathematical certainty which supports Christianity?

If so, God still loves you, and there is still hope. Many former unbelievers who are now Christians know just what you are going through. This is a critical time for you to consider your sin against God, and your need for His forgiveness.

But don't take my word for it. Instead, accept the irrefutable proof which our Creator has kindly given us in the Old and New Testaments. He loves you far more than you can fathom. He proved it at the cross, and through the fulfilled prophecies. You would have to be blind to miss it.

Otangelo · 11 Re: Fullfilled prophecies in the bible Sun Sep 25, 2022 12:28 pm

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Fruchtenbaum: Jesus was a Jew
http://library.lol/main/2D8F8981798260BFCC7D44428707DB42

The Messiah of the Old Testament: Part 1: The Conflict of Isaiah 53

The Paradox
Anyone who sets himself to the task of seeking to know what the Old Testament has to say about the coming of the Messiah soon finds himself involved with a seeming paradox. At times one even seems to be faced with an outright contradiction, for the Jewish prophets gave a two-fold picture of the Messiah who was to come. On the one hand, the inquirer will find numerous predictions regarding the Messiah which portray him as one who is going to suffer humiliation, physical harm, and finally death in a violent manner.

This death was stated by the Jewish prophets to be a substitutionary death for the sins of the Jewish people.

On the other hand, the inquirer will find that the Jewish prophets also spoke of the Messiah coming as a conquering king who will destroy the enemies of Israel and set up the Messianic Kingdom of peace and prosperity.

This is the two-fold picture the Jewish prophets gave of the Messiah. For centuries past, during the formulation of the Talmud, our rabbis made serious studies of messianic prophecies. They came up with this conclusion: The Prophets spoke of two different Messiahs. The Messiah who was to come, suffer and die was termed Messiah, the Son of Joseph (Mashiach ben Yosef). The second Messiah who would then come following the first was termed Messiah, the Son of David (Mashiach ben David). This one would raise the first Messiah back to life and establish the Messianic Kingdom of peace on earth. That the Old Testament presents these two lines of messianic prophecy was something that all the early rabbis recognized. The Old Testament never clearly states that there will be two Messiahs. In fact, many of the paradoxical descriptions are found side by side in the same passages, in which it seems that only one person is meant. But for the early rabbis the two-Messiah theory seemed to be the best answer. For centuries Orthodox Judaism held the concept of two Messiahs. Since the Talmudic period, however, in the history of the Jewish people the Son of David alone was played up in the imaginations of Jewish hearts and minds. The other messianic figure, Messiah, the Son of Joseph, the suffering one, was ignored. He was there in Jewish theology when needed to explain the suffering Messiah passages contained in the Old Testament. His existence provided an escape clause when thorny questions were raised. Otherwise, this messianic figure was largely ignored.

Today, few Jews have heard of him or know of his existence in Jewish theology of days gone by. The one that Jews today know of is the one who is to conquer: Messiah, the Son of David.

The Source of the Paradox

One of the major sources from which the rabbis developed their concept of the suffering Messiah, the Son of Joseph, was Isaiah 53. The present-day bone of contention regarding what the Old Testament says about the Messiah centers on this chapter. The passage speaks of a servant, the Servant of Jehovah. This servant undergoes a great deal of suffering ending in death. The chapter goes on to state that this suffering is a vicarious suffering, that the death is a substitutionary death for sin. He is suffering and dying for the sins of others. The passage goes on to indicate that this servant is resurrected. The bone of contention is not so much over what the passage says but of whom it speaks. The question today concerns of whom Isaiah was speaking. Did he prophesy concerning the Messiah here? Rabbis say that this is the Christian interpretation of this passage and not the Jewish one. The Jewish interpretation, they would say, is that Isaiah is speaking about the people of Israel, the Jewish people suffering in the Gentile world. This is the Jewish interpretation, the rabbis would say—and it does not speak of the Messiah at all. But to make the passage speak of the collective body of Israel seems almost to force an interpretation. Taken by itself, the passage seems to have only one individual in mind.

Rabbinical Interpretation of Isaiah 53

But is this conflict merely between the Jewish interpretation and the Christian one? The history of Judaism shows otherwise. The interpretation that Isaiah 53 is referring to the Jewish people is really a recent one. The original interpretation of Isaiah 53 by Jewish rabbis has been that it is speaking of an individual—the Messiah himself. In fact, the concept of Messiah, the Son of Joseph, comes from this passage. But for a clearer idea of what the old Jewish view of Isaiah 53 was, it would be good to turn to history.

Among the earliest Targums are those of Jonathan ben Uzziel dating from the first century A.D. His Targums on this passage of Isaiah begin with these words: "Behold my servant Messiah shall prosper…." The Targums of Jonathan ben Uzziel were heavily quoted by the early rabbis, and he was certainly considered an authority on the Jewish view of Scripture. He definitely considered the Isaiah passage to speak of Messiah. Jonathan ben Uzziel could hardly be accused of adopting the "Christian interpretation." That Jonathan ben Uzziel was not alone in this interpretation becomes clear from a quotation from Rabbi Don Yitzchak Abarbanel from about 1500. While he himself did not accept the view that the Isaiah passage referred to the Messiah, he makes a dramatic admission: The first question is to ascertain to whom (this scripture) refers: for the learned among the Nazarenes expound it of the man who was crucified in Jerusalem at the end of the second temple and who according to them was the Son of God and took flesh in the virgin's womb as it is stated in their writings. Jonathan ben Uzziel interpreted it in the Targum of the future Messiah; but this is also the opinion of our learned men in the majority of the midrashim (italics added).

In spite of Abarbanel's personal view regarding this passage, he freely admits that the majority of the rabbis of the Midrashim took the passage to speak of the Messiah. He thus points out that Jonathan ben Uzziel was not alone in his opinion but rather this was the Jewish view of the period of the Targumim and the Midrashim.

The Zohar, thought to have been written either by Simon ben Yochai in the second century or by a Spanish rabbi in the thirteenth century, makes certain statements which have obvious references to the Isaiah passage:

There is in the garden of Eden a palace called the Palace of the sons of sickness; this palace the Messiah then enters, and summons every sickness, every pain, and every chastisement of Israel; they all come and rest upon him. And were it not that he had thus lighted them off Israel and taken them upon himself, there had been no man able to bear Israel's chastisement for transgression of the law: and this is that which is written, "Surely our sicknesses he had carried."

Otangelo · 12 Re: Fullfilled prophecies in the bible Fri Dec 23, 2022 8:00 am

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By the time of Jesus, it was already commonly understood that several prophecies in the Old Testament promised a Messiah descended from King David.[82][83] Thus, in tracing the Davidic ancestry of Jesus, the Gospels aim to show that these messianic prophecies are fulfilled in him.

The prophecy of Nathan[84]—understood as foretelling a son of God who would inherit the throne of his ancestor David and reign forever—is quoted in Hebrews[85] and strongly alluded to in Luke's account of the Annunciation.[86] Likewise, the Psalms[87] record God's promise to establish the seed of David on his throne forever, while Isaiah[88] and Jeremiah[89] speak of the coming reign of a righteous king of the house of David.

David's ancestors are also understood as progenitors of the Messiah in several prophecies.[82] Isaiah's description of the branch or root of Jesse[90] is cited twice by Paul as a promise of the Christ.[91]

More controversial are the prophecies on the Messiah's relation, or lack thereof, to certain of David's descendants:

God promised to establish the throne of King Solomon over Israel forever,[92] but the promise was contingent upon obeying God's commandments.[93] Solomon's failure to do so is explicitly cited as a reason for the subsequent division of his kingdom.[94]
Against King Jehoiakim, Jeremiah prophesied, "He shall have no one to sit on the throne of David,"[95] and against his son King Jeconiah, "Write this man childless, a man who will not prosper in his days; for no man of his seed will prosper, sitting on the throne of David or ruling again in Judah."[96] Some see this prophecy as permanently disqualifying Jeconiah from the ancestry of the Messiah (though not necessarily of Joseph).[97] More likely, the curse was limited to Jeconiah's lifetime, and even then, rabbinical tradition has it that Jeconiah repented in exile and the curse was lifted.[98] Additionally, the Old Testament recounts that none of the punishments listed in the curse actually came to pass.[99]
To Zerubbabel, God declares through Haggai, "I will make you like my signet ring," in clear reversal of the prophecy against his grandfather Jeconiah, "though you were a signet ring on my right hand, yet I would pull you off."[100] Zerubbabel ruled as governor, though not as king, and has been regarded by many as a suitable and likely progenitor of the Messiah.
The promise to Solomon and Jeconiah's curse, if applicable, argue against Matthew. Yet evidently Matthew didn't find his respective genealogy incompatible with these prophecies.

Matthew also presents the virgin birth of Jesus as fulfillment of Isaiah 7:14, which he quotes.[101] Matthew apparently quotes the ancient Septuagint translation of the verse, which renders the Hebrew word "almah" as "virgin" in Greek.

https://en.wikipedia.org/wiki/Genealogy_of_Jesus

Otangelo · 13 Re: Fullfilled prophecies in the bible Sat Dec 24, 2022 3:23 pm

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Gen. 3:15: And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
Galatians 4:4-5: But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons.
Matthew 1:18: 18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.
Hebrews 2:14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;
1 John 3:8: He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.

Otangelo · 14 Re: Fullfilled prophecies in the bible Sat Dec 24, 2022 9:01 pm

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THE SEVENTY YEARS OF THE DESOLATIONS OF JERUSALEM (9:1–2)

J. E. Walvoord (2012): Nehemiah 2:1–6. In 444 B.C. King Artaxerxes sent Nehemiah to Jerusalem. Nehemiah asked permission to go because he had heard that “the wall of Jerusalem is broken down, and its gates are destroyed by fire” (Neh. 1:3). Nehemiah specifically asked permission to go to “Judah, to the city of my fathers’ graves, that I may rebuild it” (2:5). This is the first and only royal decree granting permission to “restore and build Jerusalem” (Dan. 9:25). Accordingly, the best explanation for the terminus ad quo in Daniel 9:25 is the decree relating to the rebuilding of Jerusalem itself given in Nehemiah 2:1–6, about ninety years after the first captives returned and started building the temple. Many commentators identify this reference as the royal edict of Artaxerxes Longimanus, who reigned over Persia 465–425 B.C., and who not only commanded the rebuilding of Jerusalem in 444 B.C. but earlier had commissioned Ezra to return to Jerusalem in 457 B.C. (Ezra 7:11–26).54 The date 444 B.C. is based on the reference in Nehemiah 2:1.

Anderson has made a detailed study of a possible chronology for this period, beginning with the assumed date of 445 B.C. when the decree to Nehemiah was issued and culminating in A.D. 32 on the very day of Christ’s triumphal entry into Jerusalem shortly before His crucifixion. Anderson specifies that the seventy-sevens began on the first of Nisan (March 14) 445 B.C. and ended on the tenth of Nisan (April 6), A.D. 32.1

Dr. Thomas L. Constable (2022): The years of history that this book covers are 445-431 B.C., or perhaps a few years after that. In 445 B.C. (the twentieth year of Artaxerxes' reign, 1:1), Nehemiah learned of the conditions in Jerusalem that led him to request permission to return to Judah (2:5). He arrived in Jerusalem in 444 B.C. and within 52 days had completed the rebuilding of the city walls (6:15). 2

There is general agreement that Nehemiah reached Jerusalem in 444 B.C. during the twentieth year of Artaxerxes I. Archeological evidence has confirmed the Biblical information.

Frank M. Cross (1975): The dating of Nehemiah's mission to 445, the twentieth year of Artaxerxes I, has not been in serious dispute since the appearance of Sanballat n an Elephantine letter of 407 B.C. The new list of Sanballatids further confirms the fifth-century date, and finally the discovery of a silver bowl inscribed by "Qaynu son of Gasm [biblical Geeem, Gasmu],20k ing of Qedar," would appear to settle the matter finally. The script of the bowl cannot be dated later than 400 B.C., placing Geshem, Qaynu's father, precisely in the second half of the fifth century B.C

J. E. Walvoord (2012): The complicated computation is based upon prophetic years of 360 days totaling 173,880 days. This would be exactly 483 years according to biblical chronology. That Sir Robert Anderson is right in building upon a 360-day year seems to be attested by the Scriptures. It is customary for the Jews to have twelve months of 360 days each and then to insert a thirteenth month occasionally when necessary to correct the calendar. The use of the 360-day year is confirmed by the forty-two months of the great tribulation (Rev. 11:2; 13:5) being equated with 1,260 days (Rev. 11:3; 12:6). While the details of Anderson’s arguments may be debated, the plausibility of a literal interpretation, which begins the period in 445 B.C. and culminates just before the death of Christ, makes this view very attractive. The principal difficulty is Anderson’s conclusion that the death of Christ occurred in A.D. 32. While there has been uncertainty as to the precise year of Christ’s death based upon present evidence, most New Testament chronologers move it one or two years earlier, and plausible attempts have been made to adjust Anderson’s chronology to A.D. 30. But no one has been able dogmatically to declare that Anderson’s computations are impossible. Accordingly, the best endpoint for the sixty-nine sevens is shortly before Christ’s death anticipated in Daniel 9:26 as following the sixty-ninth seven. Practically all expositors agree that the crucifixion occurred after the sixty-ninth seven.

More recently, Dr. Harold Hoehner refined and updated the calculations of Anderson, based on additional historical information. He validated the basic methodology employed by Anderson while resolving some issues in Anderson’s chronology that he saw as problematic. Based on his revision, he believes the dates for the sixty-nine weeks of Daniel 9:25 extended from the first of Nisan (March 5) 444 B.C. to the tenth of Nisan (March 30) A.D. 33. (See the following chart for specific details.)

Fullfilled prophecies in the bible Adqreq10

The Terminus a Quo of Gabriel’s Messianic Countdown

Nathan Jarrett (2021): Since Gabriel states that the Messiah will be cut off 69 weeks after “the going forth of the commandment to restore and to build Jerusalem” (v. 25), a significant variable that must be established is the date when said commandment took place. Historically, there has been competition between three different dates as the starting point to Gabriel’s countdown, those being

1. 537 BC (cf. Ezra 1:1- 4),
2. 457 BC (cf. Ezra 7:11-26), and
3. 444 BC (cf. Neh. 2:1-9). 537 BC

444 BC (Neh. 2:1-9) The third possible option for the terminus a quo for Daniel's prophecy is the decree given by Artaxerxes I to rebuild the city of Jerusalem, which is recorded in Nehemiah 2:1-8:

And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, that wine was before him: and I took up the wine, and gave it unto the king… And said unto the king, Let the king live forever: why should not my countenance be sad, when the city, the place of my fathers' sepulchers, lieth waste, and the gates thereof are consumed with fire? Then the king said unto me, For what dost thou make a request? So I prayed to the God of heaven. And I said unto the king, If it please the king, and if thy servant have found favor in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers' sepulchers, that I may build it… Moreover, I said unto the king, If it pleases the king, let letters be given me to the governors beyond the river, that they may convey me over till I come into Judah; And a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me.

The text is transparent that the decree granted to Nehemiah by Artaxerxes I had the sole purpose of rebuilding the physical structure of the city of Jerusalem. This decree is impressively congruent with Daniel's prediction, as it notes that the building project will specifically pertain to "the wall of the city" (Neh. 2:8; cf. Dan. 9:25). Nehemiah even goes into great detail about the wall's construction and how enemy nations tried to hinder the builders' success (cf. Neh. 4:6-17). Nevertheless, “the wall was finished in in the twenty and fifth day of the month Elul, in fifty and two days” (Neh. 6:15). The Hebrew word translated as “wall” in Daniel 9:25 in the KJV, which is “וץּחר ,is more difficult to define. It is a passive participle of חרץ meaning ‘to cut, to sharpen, to decide.’” 14 Regardless if one adheres to the popular scholarly position that וץּחר should actually be translated as “moat,” this decree is still the only option which corresponds with Daniel’s prediction. As explained earlier, the other two decrees focus solely on the temple, hence the city of Jerusalem “was certainly not refortified, as the prophecy requires (‘with plaza and moat’). The first official decree for refortifying Jerusalem and building its walls was issued by Artaxerxes I… (Neh. 2:4-8 ).” Though proponents of the 457 BC date may claim that Artaxerxes' decree in 444 BC is an extension of his former announcement, this argument is simply unfounded. In fact, it is irrational to believe said claim because Nehemiah had to personally ask Artaxerxes for permission to rebuild the city 13 years after his former decree. Two noteworthy arguments commonly used in opposition to the 444 BC date concern (1) the use of 360-day years and (2) the insertion of a gap between the 69th and the 70th week. As has already been detailed throughout this article, proponents of the first objection must provide a reason as to why Genesis and (especially) Revelation would seem to incorporate 360-day years but Daniel would not. Until a valid argument is presented, the most hermeneutically consistent position is to infer that the prophetic years in Daniel are congruent with those in Revelation. Furthermore, adding 483 prophetic years to the one decree that actually references the rebuilding of Jerusalem’s walls and overall structure results in a miraculous conclusion. The mathematical and textual support for using 360-day years is simply too overwhelming to ignore. Concerning the presence of a gap between the 69th and 70th weeks, it should be noted that there are other instances of prophecy which contain gaps that would be unable to discern if it were not for Yahweh’s progressive revelation. For example, Luke records that near the beginning of Jesus’ earthly ministry, He went into a synagogue and read Isaiah 61:1-2 (cf. Luke 4:16-20). The passage in Isaiah discusses a character whom “the Spirit of the Lord God is upon” (Isa. 61:1) and Jesus identifies Himself as said character. However, Jesus did something remarkable while reading from Isaiah – He stopped mid-sentence of verse 2 and then “he closed the book, and he gave it again to the minister, and sat down” (Luke 4:20). Instead of stating that it was His job “to proclaim the acceptable year of the Lord, and the day of vengeance of our God” (Isa 61:2), Jesus stated that His purpose was only “to preach the acceptable year of the Lord” (Luke 4:19). Though a plain reading of Isaiah 61 does not imply a gap of time in the middle of verse 2, Jesus’ foreknowledge allowed Him to make such a distinction. Hence, Jesus deliberately cut the verse in half because while His first coming was concerned with God’s love and forgiveness (cf. John 3:16-17, 12:47), His second coming will execute God’s judgment and wrath (cf. Matt. 24:30; 2 Thess. 1:7-9). New Testament scholar David Garland acknowledges that “the reference to the day of vengeance in Isa 61:2b is absent… Jesus heralds that now is the time when God’s long-awaited promises are being fulfilled.” There are also other examples of these types of prophecies (cf. Isa. 9:6; Zech. 9:9-10), demonstrating that it is not unfounded to interpret a gap of time between the 69th and 70th week if the evidence supports such a view.

Interpretation of Daniel’s 70 Weeks

Artaxerxes' decree in Nisan of 444 BC is the only option that truly fits the description of Daniel's prophecy. Though Nehemiah did not state the exact day in the month of Nisan when the decree was issued, his description at least provides a narrow range of dates that can be established. Aramaic papyri which were excavated from the city of Assuan appear to indicate that in 446 BC, the Jewish months Tishri and Kislev began on September 19 and November 15, respectively. In 1942, historians Richard Parker and Waldo Dubberstein attempted to reconstruct the Jewish calendar of the fifth century BC by extrapolating data from the materials they had available to them at the time. However, they mistakenly assigned Tishri and Kislev of 446 BC as occurring one month later than what the ancient papyri from Assuan indicate. If the calendar constructed by Parker and Dubberstein is adjusted to correlate with the Aramaic papyri by being shifted backward one month, Nisan of 444 BC would begin on March 4. This is consistent with astronomical calculations which show that a new moon would have been visible after 10 PM on March 4, so a Jewish month would have begun on or shortly after this date. Hence, both lunar and historical data support a start date for Nisan of 444 BC to be approximately March 4. To add Daniel’s 69 weeks of years to Nisan of 444 BC, these biblical years must first be converted into Julian years. This can be done by simplifying the 483 biblical years into 173,880 days (483 multiplied by 360) and then converting these days into Julian years, which results in 476 Julian years and 21 days (173,880 divided by 365.25). Because Artaxerxes’ decree was issued in the spring of 444 BC, adding 476 years and 21 days to this event concludes in the year AD 33. Understanding the meaning of this calculation is one of the most phenomenal discoveries the human mind can find, for when considering the two popular choices among scholars for the date of Christ’s crucifixion – AD 30 and AD 33 – the historical and textual evidence demand that “the crucifixion could not have happened in AD 30, leaving April… AD 33 as the only possible year for the crucifixion.” More than half of a millennium before Christ was born, Daniel predicted the exact year in which He would present Himself as Israel’s Messiah (cf. Dan. 9:25; Zech. 9:9; Luke 19:29-40) and then “be cut off, but not for himself” (Dan. 9:26; cf. Luke 23:33). To add further credibility to Daniel’s prophecy, if the exact month of Artaxerxes’ decree is considered then the calculation is accurate with an even further degree of precision. Since Nisan consists of 30 days, Artaxerxes’ decree was issued sometime between approximately March 4 and April 1 of 444 BC. When Daniel’s 69 weeks of years are added to this range of dates, the conclusion is March 23 to April 22 of AD 33, which encompasses the commonly accepted date for Jesus’ Passion Week! The caliber of this prediction is so miraculous that it can appropriately be labeled as the ne plus ultra of prophecy. In fact, the words Jesus spoke directly after the Pharisees rejected His proclamation as Messiah on Palm Sunday imply that He expected the Israelites to recognize the timing of His arrival. Luke 19:42-44 notes that Jesus said the following:

“If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes. 43 The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. 44 They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you.”

According to Jesus, Israel’s failure to recognize Him as Messiah is what generated their subsequent destruction. If the Israelites would have understood Daniel’s 70-week prophecy – along with the messianic typology present in the Passover festival (cf. Ex. 12:1-6; 1 Cor. 5:7; Col. 2:17) – then they would have known exactly when the Messiah was to pay them their “visitation” (Luke 19:44) which God had promised centuries earlier. Biblical support that Jesus was crucified in AD 33 comes from Luke’s statement that His ministry began “in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea” (Luke 3:1). As noted earlier, since Tiberius began his rule in September of AD 14, his fifteenth year of reign would have spanned from September of 28 to September of 29. Likewise, Pontius Pilate’s governorship ended in early AD 37, so Jesus had to have been crucified sometime between AD 29 and 36. Because the Gospel of John records three explicit Passover feasts that occurred during Jesus’ ministry (cf. John 2:13, 6:4, 12:1), the range of possible crucifixion dates is narrowed even further to AD 31 to 36 – note that there may have been one or more Passover feasts which John did not record. Out of this possible range of dates, AD 33 is commonly accepted due to what day of the week Nisan 14 would have fallen on according to lunar data. Physicists Humphreys and Waddington, who incorporated astronomical calculations to determine the date of Christ’s crucifixion, concluded that “the evidence points to… April AD 33 as the date when Jesus Christ died.” Just as Daniel predicted, the Messiah presented Himself to Israel exactly 69 weeks of years after the decree to rebuild Jerusalem was issued and He was executed almost immediately after.

Anderson’s Calculations

Anderson’s greatest contribution to an accurate understanding of Daniel’s prophecy was his promotion of biblical years instead of Gregorian years. Since Daniel lived millennia before the use of the Gregorian calendar and centuries before the Julian calendar, it is indeed questionable to apply such a modern standard onto an ancient text. Incorporating biblical years of 360-days instead of Gregorian years results in the definition of ‘69 weeks of years’ being shorter by 2,536.9 days, or approximately seven Gregorian years! As noted earlier, because Genesis and Revelation appear to both incorporate 360-day years, those who utilize Gregorian years for this prophecy must provide a hermeneutically valid reason for their decision. An intriguing fact concerning this subject is that even the prominent scientist Isaac Newton recognized Daniel’s “reckoning [of] a time for a Calendar year of 360 days.” Though Anderson was correct in his use of biblical years, he assigned an incorrect date for Artaxerxes’ decree to rebuild Jerusalem. Because Nehemiah notes that the decree was issued “in the twentieth year of Artaxerxes the king” (Neh. 2:1) and Artaxerxes officially began his reign in 465 BC, Anderson naturally calculated Artaxerxes’ twentieth year of reign as 445 BC. However, this conclusion fails to incorporate the standard practice during the time of Nehemiah which distinguished between a king’s year of accession and his official first year of reign. Historians Horn and Wood note the following:

During the fifth century B.C… the Persians used the accession-year system, calling the interval between the accession of a king and the next New Year's Day “accession year,” the Egyptians called the interval between the king's accession and the next Egyptian New Year's Day “year 1.” Therefore the Egyptians began any regnal year of a Persian king several months earlier than the Persians themselves did.

Hence, the time between a king’s accession and the end of that same year was considered his ‘accession year’ because it could not be classified as a full year of reign. Therefore, the first full calendar year would be considered the king’s ‘first year of reign.’ Though not exactly the same, a modern example of this sort of dating would be to label January 20, 2016 to December 31, 2016 as president Trump’s ‘accession year’ and to label January 1, 2017 to December 31, 2017 as his official ‘first year of reign.’ An ancient document known as the Ptolemaic Canon, which records the reigns of various kings, indicates that Artaxerxes began his rule directly after his father’s death on December 16, 465 BC. Although the orthodox Hebrew year begins in the Jewish month Nisan (March/April), extrabiblical records indicate that the Jews of Nehemiah’s time and location began their year in the month of Tishri (September/October). This can also be seen by the biblical text itself, as Nehemiah 1:1 took place in “the month Chisleu [Kislev], in the twentieth year [of Artaxerxes’ reign]” (Neh. 1:1). However, the second chapter of Nehemiah begins by noting that it was “the month Nisan, in the twentieth year of Artaxerxes the king” (Neh. 2:1). Since the context demands that Nehemiah 2:1 occurred after Nehemiah 1:1, the only valid explanation for why the month of Kislev would have occurred earlier than Nisan in the same year is if Nehemiah was using a Hebrew calendar which began in Tishri. Since Artaxerxes began his reign several months after the Jewish year had already started in 465 BC, Nehemiah would have classified his first year of reign as occurring in Tishri of 465 BC to Tishri of 464 BC. Hence, Nisan of the twentieth year of Artaxerxes’ reign would have been in March of 444 BC.

Since Anderson started a year too soon with his calculations, his conclusion was in error by one year. This resulted in him asserting that “the Passover of the crucifixion therefore was in A.D. 32, when Christ was betrayed on the night of the Paschal Supper, and put to death on the day of the Paschal Feast.” As noted by Hoehner, “the A.D. 32 date for the crucifixion is untenable. It would mean that Christ was crucified on either a Sunday or Monday.” Hence, Anderson’s miscalculation of the timing of Artaxerxes’ decree proved to be fatal for his position. Anderson also made the mistake of adding the incorrect number of days between Artaxerxes’ decree and the arrival of Christ, but this is discussed further in the analysis of Hoehner’s interpretation because he too made this mistake.

Hoehner’s Calculations

Hoehner's research played an essential role in discovering a textually and historically sound interpretation of Daniel 9:24-27. While Anderson did well to popularize the use of biblical years instead of Gregorian years, the primary contribution made by Hoehner was the recognition of Artaxerxes' twentieth year of reign as being 444 BC instead of 445 BC. As noted during the discussion of Anderson's position, both textual data from Nehemiah and ancient documents support the position that the Jews living under Artaxerxes' rule utilized the accession year system when dating kings and that their year would have begun sometime in the Julian month September. When these factors are taken into account, along with the fact that Artaxerxes rose to power in December of 465 BC, the evidence supports the position that "the month Nisan, in the twentieth year of Artaxerxes the king" (Neh. 2:1) would correlate to March of 444 BC. Hoehner's recognition of this discrepancy provided a textually and historically coherent interpretation of Daniel's 70-week prophecy by enabling Artaxerxes' 444 BC decree to act as a successful terminus a quo and conclude in the spring of AD 33, which is a valid date for Christ's presentation as Messiah and crucifixion.

Though Hoehner was correct in his revision of Anderson's position, he made two errors in his calculation. Hoehner’s most significant error was that he added the wrong number of days to Artaxerxes’ decree. As noted earlier, 483 biblical years equates to a total of 173,880 days. When examining Hoehener’s calculation, however, it is apparent that he mistakenly added 173,883 days to Artaxerxes’ decree. The reason for Hoehner's mathematical error is related to his perplexing equation used to add Daniel's 69 weeks of years to Artaxerxes' decree, as demonstrated by the following statement:

Multiplying the sixty-nine weeks by seven years for each week by 360 days gives a total of 173,880 days. The difference between 444 B.C. and A.D. 33, then, is 476 solar years. By multiplying 476 by 365.24219879 or by 365 days, 5 hours, 48 minutes, 45.975 seconds, one comes to 173,855.28662404 days or 173,855 days, 6 hours, 52 minutes, 44 seconds. This leaves only 25 days to be accounted for between 444 B.C. and A.D. 33. By adding the 25 days to March 5 (of 444 B.C.), one comes to March 30 (of A.D. 33) which was Nisan 10 in A.D. 33. This is the triumphal entry of Jesus into Jerusalem.

Hoehner's equation fails because instead of converting the 173,880 days into Julian years of 365.25 days, he converted them into solar years of 365.242198 days and then added these years to the Julian calendar. This ultimately resulted in him adding a total of 173,883 days to his starting point instead of the correct number of days, which is 173,880. The miniscule difference of 0.0075 of a day between a Gregorian year and Julian year results in one extra leap year every century on the Julian calendar, which accounts for Hoehner's error of three extra days. If Hoehner correctly added 483 prophetic years to his starting date then he would have ended on March 26, AD 33 – several days before Jesus officially presented Himself as Israel's Messiah. As to why Yahweh would permit Daniel's prediction to be accurate to the exact month instead of to the very day is likely due to the fact that it includes several events. Even though the Messiah is to arrive 69 weeks of years after the decree to restore Jerusalem is issued, it is also predicted that He would be cut off directly after this. Because Jesus' declaration as Messiah and His crucifixion happened on separate days within the same week, Nehemiah's reference to the month Nisan without providing the exact day of the month allows for both of these events to happen immediately after the 69 weeks of years have expired. Furthermore, Moses already foreshadowed the exact days of Nisan in which Jesus would present Himself as Israel's Messiah (Nisan 10) and be crucified without a single bone broken (Nisan 14) almost a millennium before Daniel wrote down his prophecy (cf. Exo. 12:3-6, 46; John 19:36). Hence, the true interpretation of Daniel's 69 weeks is perhaps even more astounding than Hoehner's proposal because it accounts for the slight time between Christ's arrival and His execution.

Application

Properly understanding Daniel’s 70-week prophecy helps Christians fulfill Scripture’s command to "be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear" (1 Pet. 3:15). Since only God exists outside of the temporal restraints of the universe, He alone has the ability to predict the future. There is no better example of Yahweh's predictive power than Daniel 9:24-27. Even God Himself declares that His ability to predict events before they occur is His signature in Isaiah 46:9-11:

Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.

Though the multitude of prophecies which predicted characteristics such as Jesus' place of birth (cf. Mic. 5:2), childhood travels (cf. Hos. 11:1), betrayal (cf. Zech. 11:12), details of death (cf. Ps. 22:16-18), and many more serve as undeniable evidence for Yahweh's existence and His divine inspiration of the Bible, Daniel's 70-week prophecy is perhaps more impressive than all of the other messianic prophecies combined. Though typical criticisms of Jesus’ prophetic fulfillment include the unfounded claims that Jesus manipulated events in His life to fit OT prophecies or that the NT authors invented details of the life of Christ to fulfill OT predictions, such arguments are completely unwarranted against Daniel's prophecy. Even if one promoted the fringe view that Jesus never existed, the position that the NT authors would have described the Messiah's death exactly when Daniel predicted it by chance alone is absurd. Furthermore, the fact that there have been multiple self-proclaimed Messiahs throughout history but Jesus was the only one who died in AD 33, split human history in half, and gained billions of followers over thousands of years is remarkable. Another practical reason to understand Daniel 9:24-27 is that it inevitably leads to an appropriate respect for the OT. Too many churchgoers are ignorant of the details and purpose of the OT, which is more than twice as long as the NT! The earliest followers of Christ recognized that a basic understanding of the OT is necessary for one to have a rational faith in Jesus. Paul, when citing an ancient Christian creed, explained that "Christ died for our sins according to the scriptures" (1 Cor. 15:3). Seeing as Paul wrote 1 Corinthians “during his two- or three-year ministry in Ephesus (Acts 19:10; 1 Cor. 16:8, 19), in about AD 55,”30 the scriptures he was referring to were the books of the OT! A concrete example where knowledge of the OT played an essential role in a Christian's life and actually led to the salvation of one's soul can be found in Acts 8:27-35:

Otangelo · 15 Decoding Daniels 70 weeks prophecy 9.24-26 by Christ Mon Dec 26, 2022 4:38 am

Otangelo

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Decoding Daniels 70 weeks prophecy 9.24-26 by Christ

I, the Lord, revealed to my servant, the prophet Daniel, who lived in the sixth century BC., the course of future world history. In the book of Daniel in the Old Testament of the Bible, in chapter 9, verses twenty-four, to twenty-six, it says:

Seventy weeks are determined. For your people and for your holy city, to finish the transgression, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy. Know therefore and understand, that from the going forth of the command, to restore and build Jerusalem, until Messiah the Prince, there shall be seven weeks and sixty-two weeks; The street shall be built again, and the wall, Even in troublesome times. And after the sixty-two weeks, the Messiah shall be cut off, but not for Himself; And the people of the prince who is to come, shall destroy the city and the sanctuary.

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Let me explain how Daniel provided conclusive proof that I, Jesus Christ, am the messiah, that came to pay for the sins of the whole world exactly at the time foreseen in this prophecy.

The translation “seventy weeks.” right at the beginning of the verse, is not totally accurate. The Hebrew for “weeks” is shavuot. However, the word that appears in the Hebrew text of Daniel is shavuim, which means “sevens.” Insofar as the coming of my kingdom is concerned, Daniel did not mean 70 years, but seventy sevens of years, a total of 490 years (70 times seven), in order for my kingdom to come. As I will explain later, the kingdom referenced here has yet to come in the future. The next sentence: To finish the transgression, to make an end of sins, means I, the Lord, intended to make reconciliation for the iniquity of all men with God, the father.

The Hebrew word translated: “to make reconciliation” is “kaphar,” literally means “to make atonement.” To bring in everlasting righteousness means to make righteous those that believe in me, the messiah, as their Lord and Savior. To seal up” means to cause a cessation or to completely fulfill. Thus, this vision and prophecy are to be completely fulfilled.

The first temple constructed by Salomon had been destroyed in 586 BC by Nebuchadnezzar, the King of Babylon when he conquered Jerusalem. To anoint the most holy place is a reference to the

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Jewish temple which was to be fully rebuilt when I, the Messiah, were to come.

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The prophecy of 70 weeks contains three prophecies. From the going forth of the command, to restore and build Jerusalem, until Messiah the Prince, there shall be seven weeks and sixty-two weeks. The sum of the seven weeks and sixty-two weeks is 69 weeks, to which the first prophecy refers. The last two prophecies are about the tribulation and the end of the world. We will focus here only on the first prophecy. During the first time period (49 years) Jerusalem would be built again, with street and moat, even in troublous times. The second block of time (62 sevens, a total of 434 years) immediately followed the first for a total of 69 sevens, or 483 years. At the end of the prophecy, after the 483 years, I,

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the messiah would be here on earth, and cut off, which relates to my crucifixion.

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and afterwards, the city and sanctuary of Jerusalem would be destroyed which occurred 70AD.

The beginning of the prophecy started with the command, to restore and build Jerusalem. Detecting which decree the prophecy is talking about has been challenging, since Four Persian decrees have been identified as potentially meeting the requirements of this terminus a quo:

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The initial decree to rebuild the temple (and by implication, the city) was under Cyrus in 537 BC. This decree was renewed under Darius I in 520 BC. The temple was finally completed in 516 BC, but the city remained largely in ruins. Ezra sought to rebuild the city, and was apparently given approval in 457 BC, following an investigation.

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Nehemiah asked permission to go because he had heard that “the wall of Jerusalem is broken down, and its gates are destroyed by fire”. Nehemiah specifically asked permission to go to “Judah, to the city of my fathers’ graves, that I may rebuild it”. This is the first and only royal decree granting permission to “restore and build Jerusalem”.

Because Nehemiah notes that the decree was issued “in the twentieth year of Artaxerxes the king and Artaxerxes officially began his reign in 465 BC, the twentieth year of reign would be 445 BC. However, this conclusion fails to incorporate the standard practice during the time of Nehemiah which distinguished between a king’s year of accession and his official first year of reign. During the fifth century BC. The Persians used the accession-year system, calling the interval between the accession of a king and the next New Year's Day “accession year,” the Egyptians called the interval between the king's accession and the next Egyptian New Year's Day “year 1.” Therefore the Egyptians began any regnal year of a Persian king several months earlier than the Persians themselves did. Hence, the time between a king’s accession and the end of that same year was considered his ‘accession year’ because it could not be classified as a full year of reign. Therefore, the first full calendar year would be considered the king’s ‘first year of reign.’Nehemiah reached Jerusalem in 444 B.C. during the twentieth year of Artaxerxes I. It was not until Nehemiah arrived that the city was actually rebuilt.

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Nehemiah was issued permission to rebuild the city by Artaxerxes I in 444 BC. Nehemiah 2:1 refers to Nisan as the date of the decree to rebuild and restore the city of Jerusalem. The start date of Nisan 1, 444 B.C started on February 27, 444 B.C.

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To add Daniel’s 69 weeks of years to Nisan of 444 BC, the biblical years must first be converted into Julian years. Daniel lived millennia before the use of the Gregorian calendar and centuries before the Julian calendar. Incorporating biblical years of 360-days instead of Gregorian years results in the definition of ‘69 weeks of years’ being shorter by 2536.9 days, or approximately seven Gregorian years! Genesis and Revelation both incorporate 360-day years.

483 biblical years are 173,880 days (483 multiplied by 360). Converting these days into Julian years results in 476 Julian years and 21 days (173,880 divided by 365.25). Since the length of the prophecy is 476 years and approximately 24.7 days, we will add 476 years to 444 B.C. and obtain February 27, A.D. 33, in the Gregorian calendar. Remember that there is only one year between 1 B.C. and A.D. 1. Next we add 24.7 days and arrive at March 24, A.D. 33 in the Gregorian calendar, or Nisan 6 in the Jewish year of 3793. Note the month of February in A.D. 33 has only 28 days.

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The date of Nisan 6, 3793, corresponds to the Thursday before Jesus’ betrayal by Judas. Nisan 6 began on Wednesday evening at 6:00 pm since the Jewish day started at 6:00 pm. So, Nisan 6 occurs during the morning and afternoon of March 24, and Nisan 7 begins at 6:00 pm.

Nisan 6 corresponds to the day the Chief Priest and Pharisees finally gave orders to report me to them so that they could murder me. The chief priests and the Pharisees had given orders that if anyone knew where He was, he was to report it, so that they might seize me.

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I arrived in Jerusalem on Friday, Nisan 8. I arrived at the home of Mary, Martha and Lazarus six days before the Triumphal Entry, on Saturday, Nisan 8.

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Sunday, Nisan 9, March 27th was my Triumphal entry to Jerusalem.

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The last supper in the Upper Room was on Thursday evening, Nisan 14. I was also betrayed that evening, Nisan 14.

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Then on Friday afternoon, Nisan 14, I, Jesus, the Messiah, the Prince, was crucified and died.

The Gregorian date is April 1, A.D. 33. The Julian date is April 3, A.D. 33. The date of Nisan 6, 3793 or March 24, A.D. 33 corresponds to the Thursday before my’ Triumphal Entry into Jerusalem. In conclusion, the start date of the prophecy is Nisan 1, 444 B.C. The end date of the prophecy is the afternoon of Nisan 14, A.D. 33 or April 1. Daniel prophesied that I, the Messiah would die about 500 years before it happened.

More than half of a millennium before I came to earth, Daniel predicted the exact year in which I would present myself as Israel’s Messiah, and then “be cut off. To add further credibility to Daniel’s prophecy, if the exact month of Artaxerxes’ decree is considered then the calculation is accurate with an even further degree of precision.

Since my father, the holy spirit, and I exist outside of the time restraints of the universe, we alone have the ability to predict the future. There is no better example of my predictive power than Daniel 9:24-27. My ability to predict events before they occur is my signature as written in Isaiah chapter 46, versicles 9-11:

Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.

Understanding the meaning of this prophecy, and its calculation is one of the most phenomenal discoveries that you can find. It proves and demonstrates to you that I am the truth, the way, and life. I am who I said to be: The messiah, your savior.

If you want to be saved, watch the video on the YouTube channel: The God Talk: The message of salvation through Jesus Christ. Blessings.

Last edited by Otangelo on Mon Dec 26, 2022 4:03 pm; edited 1 time in total

Otangelo · 16 Re: Fullfilled prophecies in the bible Mon Dec 26, 2022 10:19 am

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I, the Lord, revealed to my servant, the prophet Daniel, who lived in the sixth century BC., the course of future world history. In Daniel chapter 9.24-26 it says: Seventy weeks are determined. For your people and for your holy city, to finish the transgression, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy. Know therefore and understand, that from the going forth of the command, to restore and build Jerusalem, until Messiah the Prince, there shall be seven weeks and sixty-two weeks; The street shall be built again, and the wall, Even in troublesome times. And after the sixty-two weeks, the Messiah shall be cut off, but not for Himself; And the people of the prince who is to come, shall destroy the city and the sanctuary. Let me explain how the book of Daniel provides conclusive proof that I, Jesus Christ, am the foreseen messiah, that came to pay for the sins of the whole world, including yours. The translation “seventy weeks.” right at the beginning, is not totally accurate. The Hebrew for “weeks” is shavuot. However, the word that appears in the Hebrew text of Daniel is shavuim, which means “sevens.” Insofar as the coming of my kingdom is concerned, Daniel did not mean 70 years, but seventy sevens of years, a total of 490 years (70 times seven), in order for my kingdom to come. The kingdom referenced here has yet to come in the future. The next sentence: To finish the transgression, to make an end of sins, means I, the Lord, intended to make reconciliation with God, the father. for the iniquity of all men. The Hebrew word translated: “to make reconciliation” is “kaphar,” literally means “to make atonement.” To bring in everlasting righteousness means to make righteous those that believe in me, the messiah, as their Lord and Savior. To seal up” means to cause a cessation or to completely fulfill. Thus, this vision and prophecy are to be completely fulfilled.

The first temple constructed by Salomon had been destroyed in 586 BC by Nebuchadnezzar, the King of Babylon when he conquered Jerusalem. To anoint the most holy place is a reference to the Jewish temple which was to be fully rebuilt when I, the Messiah, were to come. The prophecy of 70 weeks contains three prophecies. From the going forth of the command, to restore and build Jerusalem, until Messiah the Prince, there shall be seven weeks and sixty-two weeks. The sum of the seven weeks and sixty-two weeks is 69 weeks, to which the first prophecy refers. The last two prophecies are about the tribulation and the end of the world. I will focus here only on the first prophecy. During the first time period (49 years) Jerusalem would be built again, with street and moat, even in troublous times. The second block of time (62 sevens, a total of 434 years) immediately followed the first for a total of 69 sevens, or 483 years. At the end of the prophecy, after the 483 years, I, the messiah would be here on earth, and cut off, which relates to my crucifixion, and afterwards, the city and sanctuary of Jerusalem would be destroyed which occurred 70AD. The beginning of the prophecy started with the command, to restore and build Jerusalem. Detecting which decree the prophecy is talking about has been challenging, since Four Persian decrees have been identified as potentially meeting the requirements of this terminus a quo: The initial decree to rebuild the temple (and by implication, the city) was under Cyrus in 537 BC. This decree was renewed under Darius I in 520 BC. The temple was finally completed in 516 BC, but the city remained largely in ruins. Ezra sought to rebuild the city, and was apparently given approval in 457 BC. Nehemiah asked permission to go because he had heard that “the wall of Jerusalem is broken down, and its gates are destroyed by fire”. Nehemiah specifically asked permission to go to “Judah, to the city of my fathers’ graves, that I may rebuild it”. This is the first and only royal decree granting permission to “restore and build Jerusalem”. Because Nehemiah notes that the decree was issued “in the twentieth year of Artaxerxes the king and Artaxerxes officially began his reign in 465 BC, the twentieth year of reign would be 445 BC. However, this conclusion fails to incorporate the standard practice during the time of Nehemiah which distinguished between a king’s year of accession and his official first year of reign. During the fifth century BC. The Persians used the accession-year system, calling the interval between the accession of a king and the next New Year's Day “accession year,” the Egyptians called the interval between the king's accession and the next Egyptian New Year's Day “year 1.” Therefore the Egyptians began any regnal year of a Persian king several months earlier than the Persians themselves did. Hence, the time between a king’s accession and the end of that same year was considered his ‘accession year’ because it could not be classified as a full year of reign. Therefore, the first full calendar year would be considered the king’s ‘first year of reign.’Nehemiah reached Jerusalem in 444 B.C. during the twentieth year of Artaxerxes I. It was not until Nehemiah arrived that the city was actually rebuilt. Nehemiah was issued permission to rebuild the city by Artaxerxes I in 444 BC. Nehemiah 2:1 refers to Nisan as the date of the decree to rebuild and restore the city of Jerusalem. The start date of Nisan 1, 444 B.C started on February 27, 444 B.C. To add Daniel’s 69 weeks of years to Nisan of 444 BC, the biblical years must first be converted into Julian years. Daniel lived millennia before the use of the Gregorian calendar and centuries before the Julian calendar. Incorporating biblical years of 360-days instead of Gregorian years results in the definition of ‘69 weeks of years’ being shorter by 2536.9 days, or approximately seven Gregorian years! Genesis and Revelation both incorporate 360-day years. 483 biblical years are 173,880 days (483 multiplied by 360). Converting these days into Julian years results in 476 Julian years and 21 days (173,880 divided by 365.25). Since the length of the prophecy is 476 years and approximately 24.7 days, we will add 476 years to 444 B.C. and obtain February 27, A.D. 33, in the Gregorian calendar. Remember that there is only one year between 1 B.C. and A.D. 1. Next we add 24.7 days and arrive at March 24, A.D. 33 in the Gregorian calendar, or Nisan 6 in the Jewish year of 3793. Note the month of February in A.D. 33 has only 28 days. The date of Nisan 6, 3793, corresponds to the Thursday before Jesus’ betrayal by Judas. Nisan 6 began on Wednesday evening at 6:00 pm since the Jewish day started at 6:00 pm. So, Nisan 6 occurs during the morning and afternoon of March 24, and Nisan 7 begins at 6:00 pm. Nisan 6 corresponds to the day the Chief Priest and Pharisees finally gave orders to report me to them so that they could murder me. The chief priests and the Pharisees had given orders that if anyone knew where He was, he was to report it, so that they might seize me. I arrived in Jerusalem on Friday, Nisan 8. I arrived at the home of Mary, Martha and Lazarus six days before the Triumphal Entry, on Saturday, Nisan 8. Sunday, Nisan 9, March 27th was my Triumphal entry to Jerusalem. The last supper in the Upper Room was on Thursday evening, Nisan 14. I was also betrayed that evening, Nisan 14. Then on Friday afternoon, Nisan 14, I, Jesus, the Messiah, the Prince, was crucified and died. The Gregorian date is April 1, A.D. 33. The Julian date is April 3, A.D. 33. The date of Nisan 6, 3793 or March 24, A.D. 33 corresponds to the Thursday before my’ Triumphal Entry into Jerusalem. In conclusion, the start date of the prophecy is Nisan 1, 444 B.C. The end date of the prophecy is the afternoon of Nisan 14, A.D. 33 or April 1. Daniel prophesied that I, the Messiah would die about 500 years before it happened. More than half of a millennium before I came to earth, Daniel predicted the exact year in which I would present myself as Israel’s Messiah, and then “be cut off. To add further credibility to Daniel’s prophecy, if the exact month of Artaxerxes’ decree is considered then the calculation is accurate with an even further degree of precision. Since my father, the holy spirit, and I exist outside of the time restraints of the universe, we alone have the ability to predict the future. There is no better example of my predictive power than Daniel 9:24-27. My ability to predict events before they occur is my signature as written in Isaiah chapter 46, versicles 9-11: Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Understanding the meaning of this prophecy, and its calculation is one of the most phenomenal discoveries that you can find. It proves and demonstrates to you that I am the truth, the way, and life. I am who I said to be: The messiah, your savior. If you want to be saved, watch the video on the YouTube channel: The God Talk: The message of salvation through Jesus Christ. Blessings.

Otangelo

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Prophecy of Daniel’s Seventy Weeks – Daniel 9:24-27

Daniel 9:24-27 New King James Version:

24 “Seventy weeks are determined
For your people and for your holy city,
To finish the transgression,
To make an end of sins,
To make reconciliation for iniquity,
To bring in everlasting righteousness,
To seal up vision and prophecy,
And to anoint the Most Holy.

25 “Know therefore and understand,
That from the going forth of the command
To restore and build Jerusalem
Until Messiah the Prince,
There shall be seven weeks and sixty-two weeks;
The street shall be built again, and the wall,
Even in troublesome times.

26 “And after the sixty-two weeks
Messiah shall be cut off, but not for Himself;
And the people of the prince who is to come
Shall destroy the city and the sanctuary.
The end of it shall be with a flood,
And till the end of the war desolations are determined.

27 Then he shall confirm a covenant with many for one week;
But in the middle of the week
He shall bring an end to sacrifice and offering.
And on the wing of abominations shall be one who makes desolate,
Even until the consummation, which is determined,
Is poured out on the desolate.”

Dating the book of Daniel

WatchJerusalem (2019): Daniel’s description of life in Babylon and Persia has proved to be remarkably accurate. Archaeological discoveries are constantly confirming his accounts. For example, Daniel’s descriptions of Nebuchadnezzar’s building programs, boastfulness, hasty threats and possibly even a love for cedar trees (Daniel 4) have all been confirmed archaeologically. Amid this debate, one thing is certain: The historical events documented in the book of Daniel occurred. Many events in this book are powerfully corroborated by ancient texts and archaeological evidence. So the crucial question is: On which side of those events was Daniel written? This book is either powerful proof of divine revelation, or it is an outright fake. How can we know which is true? The book of Daniel contains about 20 native Assyrian and Babylonian words. If the book of Daniel was written in the second century as skeptics claim, this would be unusual, considering the Babylonian Empire fell 400 years earlier. Additionally, the book of Daniel contains specific phraseology—for example, the phrase “Lord of heaven”—pointing to an early date of writing. This phrase was not used during the Maccabean period because at that time it was associated with the pagan god Zeus. Analyzing it word for word, the book of Daniel as a whole was written in a somewhat older linguistic style, with more archaic terms, than the books of Chronicles, Ezra, Nehemiah and Esther—books that are widely accepted as dating to the fifth century b.c.e. This fits, then, with the traditional dating of Daniel: the sixth century b.c.e. Numerous ancient sources, including the annals of Cyrus the Great, corroborate Daniel’s account of the fall of Babylon in 539 b.c.e. Many other historic details have also been verified, such as the binding nature of the laws of the Medes and Persians. In Persia, even a king couldn’t take back his own laws (Daniel 6; Esther 8: 8 ). This was not the case in Babylon, where kings could haphazardly change laws (e.g. Daniel 3:28). Archaeology has revealed an event similar to that recorded in Daniel 6, in which a Persian king decreed that a man be executed, then the man was found to be innocent—yet executed anyway. Even upon discovering the error, the king himself could not reverse his command—such was the binding nature of Medo-Persian law. According to historian John C. Whitcomb: “Ancient history substantiates this difference between Babylon, where the law was subject to the king, and Medo-Persia, where the king was subject to the law.” 1

Dr. Musekiwa (2018): The book of Daniel is one of the Bible’s most attacked books. Recent scholarship has produced critics who labeled it as a fraudulent document that was forged by a second century B.C. pseudonymous author who used theological fiction to convey the ideas found in this book. However, the biblical evidence suggests that a historical Daniel who lived in the sixth century B.C. is the author of the book. Through the inspiration of the Holy Spirit, the amazing prophecies he gave came to pass as God had shown him. Thus, Daniel comes under the critical spotlight of skeptics who defy the Bible’s own testimony because of their disbelief of predictive prophecy.

Daniel arrived in Babylon as a teenager, with a number of scholars speculating that he might have been between the ages of fourteen and eighteen in the year of the first deportation. Evidence for Daniel’s age is inferred by the use of the Hebrew word ‘yeled’ (Daniel 1:17), which indicates that he was a youth in the prime of life. The biblical evidence further suggests that Daniel continued serving in the office of a public servant until the days of Cyrus (600-530 B.C), the great Persian king who founded the Achaemenian empire, centered on Persia (Daniel 1:21) and liberated the Jews from the Babylonian captivity. From the book’s introductory chapter, Daniel is portrayed as an accomplished scholar together with his three friends who “achieved remarkable proficiency and expertise in many disciplines along with his three colleagues.” If biblical evidence is to be accepted, Daniel wrote the book at a later stage of his life, probably after the completion of the seventy-year period. This can be attested to by the use of several Persian-governmental terms that appear in the book. The book is written in both Hebrew and Aramaic. Constable notes, “The presence of these words suggests that the book received its final polishing after Persian had become the official language of government. This would have been late in Daniel’s life.” Likewise, Haughwout has observed, “According to the data the book itself provides, chapter one starts c.604 BC or 18 years before the temple is destroyed in 586 BC and ends two years after the 70 years of exile are completed thus making Cyrus’ 3rd year occur c.532 BC.” Archaeological excavations have come to the support of the biblical position and Christian tradition, despite several attacks from the higher critics. To conclude, the arguments of the late date theory are unconvincing, as Harrison observed, “It can only be concluded that the critical case against the historicity of Daniel has survived to the present because its adherents have failed to take a second and more critical look at the arguments that have been propounded so unimaginatively and with such tedious repetition in recent times.”2

J.Rogers (2016): Predictive prophecy is one of the Bible’s grandest claims. Either the biblical prophets legitimately predicted the future, or they did not. And if they did not predict the future, then the prophets were either intentionally misrepresenting the future or were hopelessly delusional in thinking they could predict it. With so much at stake, then, it is no surprise that skeptics often target biblical prophecy. If they can prove just one part of one prediction false, then the inspiration of Scripture topples to the ground (cf. 2 Peter 1:21). But the Bible itself applies an equally strict standard to prophets. The Mosaic Law advises:

But the prophet who presumes to speak a word in My name, which I have not commanded him to speak, or who speaks in the name of other gods, that prophet shall die. And if you say in your heart, “How shall we know the word which the LORD has not spoken?” When a prophet speaks in the name of the LORD, if the thing does not happen or come to pass, that is the thing which the LORD has not spoken; the prophet has spoken it presumptuously; you shall not be afraid of him (Deuteronomy 18:20-22, emp. added).

The Mosaic Law’s litmus test for a legitimate prophet was his (or her) ability to predict the future. Now some predictions are generic enough so as to present little problem for the skeptic. In the context of the passage cited above, for example, Moses predicts a coming “prophet like me” (Deuteronomy 18:15,18). No specific description of this prophet occurs, and no chronological constraints are applied. Thus, we must rely on the New Testament to inform us that Jesus is indeed the prophet in question (Acts 3:22; 7:37). Skeptics would allege the New Testament authors simply re-appropriated these words, which were never intended as a prophecy of Jesus. Specific predictive prophecies, however, present a far greater problem for the skeptic. This is why the date of Daniel is so hotly contested. The critic alleges that Daniel must fit within the early second century B.C. and not within the time period in which the book places itself: the late sixth century B.C. They argue that this is the case simply because the characters and events represented as belonging to the sixth century are vague and the details allegedly erroneous, while descriptions of the late third and early second century B.C. are specific and accurate. In other words, Daniel claims not merely to assert generic predictions which could find “fulfillment” in any creative rereading. Rather, with the highest degree of accuracy, Daniel wrote about imperial successions (Daniel 2,7) and complicated dynastic intermarriages (Daniel 10-11), growing increasingly specific the further he moved from his own day. And he was correct about details that confuse even modern historians. The skeptic alleges: “This just cannot be!”

For this reason, virtually all liberal scholars (and even a few “conservative” ones) place the book of Daniel in the second century B.C. and denigrate every apparent prediction. Ernest Lucas, for example, a conservative, maintains that either a late date (denying predictive prophecy) or an early date (affirming predictive prophecy) “are consonant with belief in the divine inspiration and authority of the book.” 3

Dr. Ralph F. Wilson (2010): Based on the internal dating, Daniel has been dated in the mid-sixth century BC by both Jews and Christians from the earliest times. The only exception to this was a pagan Neoplatonic philosopher named Porphyry of Tyre (c. 234-305 AD), who, in a 15-volume work Against the Christians, tried to discredit Jewish and Christian prophecy by claiming that Daniel's visions were written by "someone who lived in Judea at the time of Antiochus Epiphanes; and so instead of predicting the future, this writer describes what has already happened." This was refuted by Jerome in his Commentary on Daniel (407 AD) and there it lay for more than a thousand years. The Book of Daniel seems to have been written in Babylon by Daniel near the end of his life, about 530 BC -- or compiled in Babylon by his disciples from Daniel's writings shortly thereafter. 4

J. E. Walvoord (2012): Except for the attack of the pagan Porphyry (third century A.D.), no question was raised concerning the traditional sixthcentury B.C. date, the authorship of Daniel the prophet, or the genuineness of the book, until the rise of higher criticism in the seventeenth century, more than two thousand years after the book was written. Important confirmation of the historicity of Daniel himself is found in three passages in Ezekiel (14:14, 20; 28:3), written after Daniel had assumed an important post in the king’s court at Babylon.2 Convincing also to conservative scholars is the reference to “the prophet Daniel” by Christ in the Olivet Discourse (Matt. 24:15).

The genuineness of Daniel as a sixth-century B.C. writing by the prophet Daniel does not seem to have been questioned until the third century A.D. when Porphyry, a pagan neo-Platonist, attacked the book. He asserted that it was a second-century B.C. forgery. Porphyry’s fifteen books, Against the Christians, are known to us only through Jerome. Porphyry’s attack immediately aroused a defense of Daniel on the part of the early fathers. Jerome (A.D. 347–420) in his introduction to his Commentary on Daniel summarized the situation at that time in these words:

Porphyry wrote his twelfth book against the prophecy of Daniel, (A) denying that it was composed by the person to whom it is ascribed in its title, but rather by some individual living in Judea at the time of Antiochus who was surnamed Epiphanes. He furthermore alleged that “Daniel” did not foretell the future so much as he related the past, and lastly, that whatever he spoke of up till the time of Antiochus contained authentic history, whereas anything he may have conjectured beyond that point was false, inasmuch as he would not have foreknown the future. Eusebius, Bishop of Caesarea, made a most able reply to these allegations in three volumes, that is, the eighteenth, nineteenth, and twentieth. Appollinarius did likewise in a single large book, namely his twenty-sixth. (B) Prior to these authors, Methodius made a partial reply. … I wish to stress in my preface this fact, that none of the prophets has so clearly spoken concerning Christ as has this prophet, Daniel. For not only did he assert that he would come, a prediction common to the other prophets as well, but also he set forth the very time at which he would come. Moreover, he went through the various kings in order, stated the actual number of years involved, and announced beforehand the clearest signs of events to come. And because Porphyry saw that all these things had been fulfilled and could not deny that they had taken place, he overcame this evidence of historical accuracy by taking refuge in this evasion, contending that whatever is foretold concerning Antichrist at the end of the world was actually fulfilled in the reign of Antiochus Epiphanes, because of certain similarities to things which took place at his time. But this very attack testifies to Daniel’s accuracy. For so striking was the reliability of what the prophet foretold, that he could not appear to unbelievers as a predictor of the future, but rather a narrator of things already past. And so wherever occasion arises in the course of explaining this volume, I shall attempt briefly to answer his malicious charge, and to controvert by simple explanation the philosophical skill, or rather the worldly malice, by which he strives to subvert the truth and by specious legerdemain to remove that which is so apparent to our eyes 5

Peter W. Flint (1996): A total of eight Daniel manuscripts were discovered at Qumran. None of these is complete due to the ravages of time, the elements and humans, but between them they preserve a substantial amount of the Book of Daniel. Two manuscripts were found in Cave 1, five in Cave 4, and one (written on papyrus) in Cave 6. Seven of these manuscripts seem to have contained the entire book of Daniel in a form very much like that preserved in the received Masoretic Text, although readings for individual words may differ on occasion. Since one scroll (4QDan-e) only preserves material from Daniel's Prayer in chapter 9, it may originally have contained this prayer alone. A full inventory of these scrolls and their contents is given below.

Manuscripts of the Book of Daniel at Qumran

1QDan-a
1:10-17
2:2-6
1QDan-b
3:22-30
4QDan-a
1:16-20
2:9-11, 19-49
3:1-2
4:29-30
5:5-7, 12-14, 16-19
7:5-7, 25-28
8:1-5
10:16-20
11:13-16
plus fragment
4QDan-b
5:10-12, 14-16, 19-22
6:8-22, 27-29
7:1-6, 11?, 26-28
8:1-8, 13-16
plus fragment
4QDan-c
10:5-9, 11-16, 21
11:1-2, 13-17, 25-29
4QDan-d
3:23-25
4:5?-9, 12-14
7:15-19, 21-23?
4QDan-e
9:12-14, 15-16(?), 17?
pap6QDan
8:16-17(?), 20-21(?)
10:8-16
11:33-36, 38
plus fragments

Comment: It is interesting to note that every chapter of Daniel is represented in these manuscripts, except for Dan 12. However, this does not mean that the Book lacked the final chapter at Qumran, since Dan 12:10 is quoted in the Florilegium (4Q174), which explicitly tells us that "it is written in the Book of Daniel the Prophet." The evidence provided by these scrolls shows us that Daniel was a popular book at Qumran. 6

Fullfilled prophecies in the bible 11qmel10

Kris Udd: The Hebrew scroll shown as the cover photo for this post is one of the Dead Sea Scrolls, known as 11QMelchizedek [it came from cave 11 at Qumran]. It dates to about 100 BC. This document interprets the prophecy of Daniel to refer to a period of 490 years. This is considered correct by most conservative Bible scholars today.7

Church fathers interpreting Daniel 9.24-27

J. Paul Tanner (2009): Early Christian writers often used the seventy-weeks prophecy for polemical purposes against Jewish unbelief in Jesus as the promised Messiah. The earliest Christian reference to the seventy-weeks prophecy seems to be the rather brief remark found in The Epistle of Barnabas (ca. A.D. 100) in its discussion of the “spiritual temple” in the heart.4 Otherwise no extended discussion of this prophecy has been found in Christian literature before the late second century A.D. Prior to this, however, several Jewish writings include chronological schemes, some of which are based on the passage, and some of which are not. Clement of Alexandria (A.D. 150—211/216) succeeded Pantaenus as head of Alexandria’s Catechetical School. He is one of the first Christian writers to record a computation of the seventy-weeks prophecy, though in only vague detail. Tertullian, the famous Latin theologian of Carthage, wrote many works, including Contra Judaeos (“Against the Jews”). In chapter 8 of that work he used the seventy-week prophecy to argue against the Jews that Jesus fulfilled this prophecy in His first advent (including the Roman capture of Jerusalem in A.D. 70) and that the Old Covenant had been replaced by the New. 8

Neverthirsty: The early church father Jerome indicates in his commentary on the book of Daniel that many individuals believed that Daniel 9:24-26a was a prophecy about the Messiah. The prophecy in Daniel 9:24-26a refers to 70 weeks. After the 69th week the prince or Messiah would die. It is important to note that the term “weeks” refers to a period of seven years. Additionally, Jerome states that there were Jews who agreed that the prophecy of 69 “weeks” seemed to point to the era of Jesus. Julius Africanus, another ancient author, reported that Phlegon had stated, “And the calculation makes out that the period of seventy weeks, as noted in Daniel, is completed at this time.” In section XVI of Julius Africanus’ The Extant Fragments of the Five Books of the Chronography of Julius Africanus, we discover that he attempted a calculation of Daniel’s 69 weeks and concluded that the prophecy pointed to Jesus Christ. We will discover that this prophecy of Daniel is like a pointer that specifies a date after which the Messiah would die. In fact, the prophecy predicts that the Messiah would die after 69 “weeks.” No one today and no one at the time of the prophecy could have qualified to be the Messiah. 9

Fullfilled prophecies in the bible Img_0112

Fullfilled prophecies in the bible Img_0112

K.Koch (1980): In 1881 VRAIDL published an overview of over 100 different interpretations covering the period up to the Middle Ages 10

1. WatchJerusalem: Can We Trust the Book of Daniel? 2019
2. Dr. Musekiwa: The Book of Daniel: The Problem of Dating September 9, 2018
3. JUSTIN ROGERS, Ph.D.: The Date of Daniel: Does it Matter? December 2016
4. Dr. Ralph F. Wilson: Appendix 3. The Case for a Sixth Century Dating of Daniel 2010
5. John F Walvoord: Daniel: The Key to Prophetic Revelation 2012
6. Peter W. Flint: Contents of Daniel 1996
7. Kris Udd: Seventy Sevens are Determined
8. J. Paul Tanner: IS DANIEL’S SEVENTY-WEEKS PROPHECY MESSIANIC? PART 1 April–June 2009
9. Neverthirsty: Prophecy of Daniel’s Seventy Weeks – Daniel 9:24-25
10. Klaus Koch: Das Buch Daniel 1980

https://www.jesuswalk.com/daniel/7_70_weeks.htm

Last edited by Otangelo on Tue Feb 28, 2023 1:43 pm; edited 2 times in total

Otangelo · 18 Re: Fullfilled prophecies in the bible Sat Dec 31, 2022 8:57 am

Otangelo

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The decree of the 70 sevens

JOHN F. WALVOORD (2011): According to Daniel 9:24, six major events characterize the 490 years: (1) “to finish transgression”; (2) “to put an end to sin”; (3) “to atone for wickedness”; (4) “to bring in everlasting righteousness”; (5) “to seal up vision and prophecy”; and (6) “to anoint the most holy” (v. 24). As none of the six achievements were explained, it leaves the expositor to find a plausible explanation.

The accomplishment defined as “the finished transgression” most probably refers to Israel’s tendency to apostasy, which must be brought to a close as Israel is brought to restoration and spiritual revival at the time of the second coming of Christ. The objective to “put an end to sin” may be understood either as bringing sin to its point of forgiveness or it could mean bringing sin to its final judgment. The third achievement, “to atone for wickedness,” refers both to the death of Christ on the cross, which is the basis for all grace, and the application of this, especially to Israel, at the time of the second coming. The expression to atone literally means “to cover.” The death of Christ deals with sin in the final way that the sacrifices of the Old Testament could only illustrate temporarily. When Christ died on the cross, He brought in permanent reconciliation for those who would turn to Him in faith (2 Cor. 5:19). The fourth achievement, “to bring in everlasting righteousness,” was made possible by the death of Christ on the cross. The application of this to Israel individually and nationally relates to the second coming. As stated in Jeremiah 23:5–6, “‘The days are coming,’ declares the LORD, ‘when I will raise up to David a righteous Branch, a King who will reign wisely and do what is just and right in the land. In His days Judah will be saved and Israel will live in safety. This is the name by which he will be called: The LORD Our Righteousness.’” The time of this is the second coming, the same time that David will be resurrected to be a regent under Christ (30:9). Righteousness is one of the outstanding characteristics of the millennial kingdom in contrast to previous dispensations. The fifth objective of the 490 years is “to seal up vision and prophecy.” This expression refers to completion of the inspired Bible with the writing of the New Testament. The figure of “seal” refers to the sealing of a letter after it is completed and closed and then rendered safe by the seal. In like manner, God has completed the inspiration of the Bible, and no additional books will be written. The sixth achievement, “to anoint the most holy,” has brought a variety of interpretations. Some relate it to the dedication of the temple built by Zerubbabel (516 BC); others relate it to the sanctification of the temple altar in the Maccabean period after it had been desecrated by Antiochus Epiphanes (165 BC) (cf. 1 Macc. 4:52–56), or in the distant future to the dedication of the New Jerusalem (Rev. 21:1–27). Still others refer it to the millennial temple described by Ezekiel (Ezek. 40–42). Because the prophecy is not entirely clear, probably the best conclusion is that its complete fulfillment refers to the New Jerusalem, which will be God’s temple in eternity. Because the other items of prophecy concluded with the second coming, there was no clear event at that time relating to the temple. The anointing of the Most Holy will, however, be in keeping with other facets of the 490 years that have to do with judgment of sin, atonement, forgiveness, and spiritual restoration.

First Seven Years: The 490 years is divided into three parts: First, seven times seven, or a forty-nine-year period, then sixty-two times seven, or 434 years, and then the final seventieth seven, or the last seven years. According to verse 25, in the first seven sevens the streets and a trench will be built in times of trouble. This period of forty-nine years described the aftermath of Nehemiah’s building the wall of Jerusalem and requiring one out of ten in Israel to build a house in Jerusalem, which was fulfilled in the fifty years after the building of the wall. This was in complete fulfillment of the first seven times seven years.

Next Sixty-Two Sevens, 434 Years: The second segment of sixty-two sevens, or 434 years, was added to the first forty-nine years, bringing the total to 483 years.

Events between Sixty-Nine and Seventy Sevens In this period the Anointed One, or the Messiah, is born and is cut off after the conclusion of the 483rd year as stated in verse 26: “After the sixty-two ‘sevens,’ the Anointed One will be cut off and will have nothing.” A further prophecy is given of an event after the sixty-ninth seven and before the seventieth seven: “The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed” (v. 26). Two major events mark the difference between the ending of the sixty-ninth seven and the beginning of the seventieth seven, meaning that the Messiah would be cut off approximately AD 33 and that the city of Jerusalem would be destroyed in AD 70. Obviously, if the fulfillment of the last seven years immediately followed the preceding period, there would be no time in which to consider the destruction of Jerusalem as part of the fulfillment, which would precede the last seven years. Again, a literal interpretation, as held by premillenarians, is preferable to the amillennial explanation that this has already been fulfilled in one sense or another. The end came for Jerusalem in its destruction in AD 70, and following that, war continues with its desolations as history has confirmed.

Seventieth Seven: Is related to end times and events, that have yet to happen, and will not be treated closer here. 30

Daniel was next told by Gabriel that the 70 sevens are to accomplish six purposes.
1. The first is to finish transgression. The Hebrew word translated “to finish” means “to restrain firmly,” “to restrain completely” or “to bring to completion.”
2. The second purpose of the 70 sevens is to make an end of sins. The Hebrew word translated “to make an end” literally means “to seal up” or “to shut up in prison.”
3. The third purpose is to make a reconciliation for iniquity. The Hebrew word translated “to make reconciliation” is “kaphar,” which has the same root meaning as the word “kippur,” as in Yom Kippur. The word “kaphar” literally means “to make atonement.”
4. The fourth purpose of the 70 sevens is to bring in everlasting righteousness. More literally this could be translated “to bring in an age of righteousness,”
5. The fifth purpose is to seal up vision and prophecy. Here Daniel used a word that means “to shut up.” So “to seal up” means to cause a cessation or to completely fulfill. Thus, vision and prophecy are to be completely fulfilled.” Vision” is a reference to oral prophecy, while “prophecy” refers to written prophecy. Both oral and written prophecy will cease
6. The final purpose of the 70 sevens is to anoint the most holy. A better translation here would be “to anoint a most holy place.” This is a reference to the Jewish temple which is to be rebuilt when Messiah comes.

DAVID J. HAMSTRA (2018): For Christians who interpret the seventy weeks of Daniel 9:24–27 by correlating the coming of the messiah with the arrival of Jesus Christ, the question of whether Jesus could have been identified as the predicted messiah at the time of fulfillment is theologically significant given biblical claims of prophetic intelligibility. There is a consensus among scholars affirming the view that interpretation of the seventy weeks prophecy led to a climate of messianic expectation among certain sectors of first-century Jewish society. This position is supported by the explicit connection of the seventy weeks to the anticipated arrival of a messiah in Melchizedek (11Q13). Josephus provides an independent line of circumstantial evidence that dates this expectation to the first century. This warrants the theological conclusion that the prophecy was, in principle, intelligible to those among whom it was fulfilled.7

A. Fruchtenbaum (2018): Daniel 9:24a: The angel Gabriel’s prophecy to Daniel began with the words, “Seventy sevens are decreed upon thy people and upon thy holy city…”

Many English versions have translated the phrase to read “seventy weeks.” But this translation is not totally accurate and has caused some confusion about the meaning of the passage. Most Jews know the Hebrew for “weeks” because of the observance of the Feast of Weeks, and that Hebrew word is shavuot. However, the word that appears in the Hebrew text is shavuim, which means “sevens.” The word refers to a “seven” of anything, and the context determines the content of the seven.

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

“Times of the Gentiles”

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

The focus of the program of the 70 sevens was “thy people and…thy holy city.” The “people” were Daniel’s people, the Jewish people, and the city was Daniel’s city, Jerusalem. Though he had spent the vast majority of his life in the city of Babylon, Jerusalem was still Daniel’s city. For Jews, whether they are in the land or outside the land, their city is always Jerusalem and not any other.8

Neverthirsty: The Hebrew word for “weeks” is sabua and it means a “period of seven” and can refer to seven days, weeks or years. In this passage sabua refers to “seven years” or a heptad. Today there is wide agreement among many scholars that this is the correct interpretation of sabua. This interpretation is supported by Daniel 9:2, where we are told that Daniel was reading the scroll of Jeremiah and discovered that the time was approaching for the Jewish captives to return to Canaan. Daniel 1 it tells us that Nebuchadnezzar had taken a group of Jewish captives from Canaan to Babylon in 604 B.C. Daniel 9:1-2 reveals that almost 70 years had elapsed since then, and it was about time for them to return to Canaan. God had allowed the captives to be deported because of the sins of their kings. The length of the deportation was determined by the number of sabbatical years that the Israelites had failed to observe (2 Chronicles 36:21; Jer. 34:12-22). God had commanded them to allow the land to be dormant every seventh year (Leviticus 25:4-5, 27-46). But they had failed to observe the command for seventy sabbath years, or 490 years. Consequently, God decreed that their captivity would last for 70 years. Consequently, Daniel would have understood the reference to “seventy weeks” in the prophecy to be 490 years.

Also, Genesis 29:20-30 makes it clear that it was customary among the ancient Jewish people to refer to a “week” as another way to refer to seven years. Genesis 29:20 tells us that Jacob served Laban for seven years in order to marry Rachel. Unfortunately, Laban was dishonest and refused to give Rachel to Jacob on his wedding night, even though she was the one for whom he had labored. Instead Laban gave Jacob his oldest daughter Leah. Jacob did not discover the problem until the morning. If we look at verse 30, we discover that Laban offers Rachel, his younger daughter, to Jacob if he will serve another “week.” Then at the end of the verse we are told that this “week” is “seven years.” This example demonstrates that the term “week” did mean “seven years” in the proper context.

Therefore, we conclude along with many others, ancient and modern, that the expression “seventy weeks” refers to “seventy periods of seven years” or “490 years.” Therefore, Daniel 9:24 tells us that 70 weeks or 490 years had to elapse before sin would be eliminated and everlasting righteousness would occur. That means the end of the world.

Sixthy-Nine Week Prophecy

The prophecy of 70 weeks contains three prophecies. The first prophecy is the focus of this study. It refers to a period of 69 weeks. The last two prophecies are about the tribulation and the end of the world.

Daniel 9:25-26a (NASB): So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress. Then after the sixty-two weeks the Messiah will be cut off and have nothing . . .

In order to understand this prophecy, we will perform three calculations starting with the end date and concluding with the start date. That is, we will determine the end date or the fulfillment date of the prophecy. Next, we will determine the length of time predicted by the prophecy between the start and end dates. Then we will determine the start date of the prophecy. 6

Neverthirsty: Daniel 9:25b: The 70 sevens are divided into three separate units—seven sevens, 62 sevens and one seven. During the first time period (49 years) Jerusalem would be “built again, with street and moat, even in troublous times.” The second block of time (62 sevens, a total of 434 years) immediately followed the first for a total of 69 sevens, or 483 years.

It is at this point that we are told what the ending point is of the 69 sevens: “unto Messiah the Prince.” As clearly as Daniel could have stated it, he taught that 483 years after the decree to rebuild Jerusalem had been issued, Messiah would be here on earth.

The obvious conclusion is this: If Messiah was not on earth 483 years after a decree was issued to rebuild Jerusalem, then Daniel was a false prophet and his book has no business being in the Hebrew Scriptures. But if Daniel was correct and his prophecy was fulfilled, then who was the Messiah of whom he spoke? 6

Start Date of The Prophecy

At this point we have determined the end date of the prophecy and the time between the start and end dates of the prophecy. Now we want to determine the start date of the prophecy. This will be done in two steps. First, we will examine three decrees in the Old Testament, one of which is the official start date of the prophecy. Second, we will examine the month given in one of those decrees to determine the precise time of the decree.

Which Decree Is Correct?

The first step in determining the start of the prophecy is to determine which decree Daniel 9:25 refers to.

Daniel 9:25 (NASB): So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress.

G.Gunn (2010): Jesus referred to the abomination of Daniel 9:27 as the primary sign of the Great Tribulation (Matt 24:15), thus harkening the nearness of the ―Son of Man coming on the clouds of heaven with power and great glory‖ (Matt 24:30). There is nearly universal agreement among conservative interpreters that שִי ח ???? is a reference to the Lord Jesus Christ. Assuming that the author of the book of Daniel is the same as the literally historical ―Daniel‖ described in that book, the conservative interpreter understands this prophecy from the perspective of someone living near the end of the Babylonian captivity before the return from exile. From this perspective, Daniel is seen as receiving a message from God that entails genuine predictive prophecy. The future deliverance envisioned in the prophecy focuses on the coming of Israel‘s Messiah, the Lord Jesus Christ. If the terminus ad quem of the sixty-nine heptads is to be found at some point in the life and ministry of Jesus, the terminus a quo should be found some 483 years (7 x 69) before the first advent. This is the basic reasoning followed by nearly all conservative interpreters. Four Persian decrees have been identified as potentially meeting the requirements of this terminus a quo:

1. Cyrus‘ Decree, 539 BC – 2 Chronicles 36:22-23; Ezra 1:1-4; 6:3-5
2. Darius‘ Decree, 519/18 BC – Ezra 5:3-17
3. Artaxerxes‘ Decree to Ezra, 457 BC – Ezra 7:11-26
4. Artaxerxes‘ ―Decree‖ to Nehemiah, 445/4 BC – Nehemiah 2:1-8 11

Fullfilled prophecies in the bible Prophe13

Cyrus’ Decree of 538 B.C.

Neverthirsty: The decree of 538 B.C. was issued by Cyrus, the first king of Persia, during his first year as king (2 Chronicles 36:22-23). It should be noted that the decree as described in 2 Chronicles 36:22-23 does not include a directive to rebuild the city but only the temple. To believe that the city is included assumes facts not stated in the text.

Some advocates claim that Isaiah 44:26-28 supports the view that Cyrus’ decree in Ezra 1:1-2; 6:3 included the rebuilding of Jerusalem.

Isaiah 44:28 (NASB): It is I who says of Cyrus, “He is My shepherd!
And he will perform all My desire.”
And he declares of Jerusalem, “She will be built,”
And of the temple, “Your foundation will be laid.”

But a careful examination of the verse reveals that Isaiah 44:28 only says that God refers to Cyrus as “My shepherd” and He will rebuild the city and the temple. The Holman Christian Standard Bible (HCSB) translated this verse more accurately,

Isaiah 44:28 (HCSB): Who says to Cyrus, “My shepherd,
he will fulfill all My pleasure”
and says to Jerusalem, “She will be rebuilt,”
and of the temple, “Its foundation will be laid.”

Note that God is declaring His actions and not the actions of King Cyrus. There is ambiguity in some translations.

Isaiah 45:13 is probably the strongest passage supporting the concept that Cyrus’ decree may have included the rebuilding of the city, but the questions must be asked: What does “rebuild the city” mean, and when was the rebuilding to occur? At first this might appear to be an attempt to avoid the obvious; but it is very clear in Nehemiah 2:11-17 that the temple was built first and not the city of Jerusalem. Nehemiah 2:11-17 is important since it describes the city during the reign of King Artaxerxes who ruled after Cyrus (Nehemiah 2:1). In the passage we are told that the city is desolate and the walls are “broken down.” The Hebrew text in Nehemiah 2:13 states explicitly that the walls and gates were in utter ruin. Nehemiah 2:17 is also very significant since it states that Jerusalem is desolate and the gates were burned by fire. The Hebrew word for “is desolate” can also be translated as “to lay waste” or “to lay in ruins.” If Cyrus’ decree included rebuilding the city and the walls, why is the city in ruins during Artaxerxes’ reign? It is very possible that Isaiah 45:13 simply means that during the Persian rule the city of Jerusalem will be rebuilt. Therefore, Cyrus’ decree is rejected.

Artaxerxes’ Decree of 457 B.C.

Artaxerxes I reigned after Cyrus from 464 to 424 B.C. He was the sixth Persian king. Artaxerxes’ decree of 457 B.C. as given in Ezra 7:11-27 does not refer to a rebuilding of any city but to a decree allowing Ezra and others to return to Jerusalem for the purpose of worship. Some have claimed that Ezra 9:9 indicates that the 457 B.C. decree did include the rebuilding of the city, but once again a careful examination reveals that Ezra had a thankful heart for the Persian kings allowing them to rebuild the temple.

Fullfilled prophecies in the bible Time-o10

Artaxerxes’ Decree of 444 B.C. is the most plausible date

JOHN F. WALVOORD (2011): The most plausible explanation is the 444 BC date because this works out precisely to the fulfillment of the prophecy and also coincides with the actual rebuilding of the city. This interpretation provides the most literal explanation without disregarding some of the specifics of the prophecy. If 444 BC is accepted as the beginning date of the 490 years, the 483 years would culminate in the year AD 33 where recent scholarship
has placed the probable time of the death of Christ. In interpretation the Bible authorizes the use of the prophetic year of 360 days. The 360 days are multiplied by 483 years, or the 490 years minus seven. The computation comes out at AD 33. The concept that the prophetic year is 360 days is confirmed by the 1,260 days (Rev. 11:3; 12:6), with the forty-two months (11:2; 13:5), and with a time, times and half a time, or three and a half years (Dan. 7:25; 12:7; Rev. 12:14). This interpretation permits the 483 years to run their course. The intervening time between the 483 years and the last seven years was provided in the prophecy itself as would be seen in examination of Daniel 9:26–27.30

Artaxerxes I issued another decree in 444 B.C. which is given in Nehemiah 2:1-8.

Nehemiah 2:1-8 (NASB): And it came about in the month Nisan, in the twentieth year of King Artaxerxes . . . And I said to the king, “If it pleases the king, and if your servant has found favor before you, send me to Judah, to the city of my fathers’ tombs, that I may rebuild it.” . . . And I said to the king, “If it please the king, let letters be given me for the governors of the provinces beyond the River, that they may allow me to pass through until I come to Judah, and a letter to Asaph the keeper of the king’s forest, that he may give me timber to make beams for the gates of the fortress which is by the temple, for the wall of the city, and for the house to which I will go. And the king granted them to me because the good hand of my God was on me.

Only Nehemiah 2:1-8 and the following verses within the book of Nehemiah provide solid evidence that this decree was issued for the purpose of rebuilding the city and the walls. Notice that Nehemiah 2:17 clearly states that the city was desolate.

Nehemiah 2:17 (NASB): Then I said to them, “You see the bad situation we are in, that Jerusalem is desolate and its gates burned by fire. Come, let us rebuild the wall of Jerusalem so that we will no longer be a reproach.”

Nehemiah 3 indicates that the Fish, Old, Valley, Refuse, Fountain, Water, Horse, East, Inspection, and Sheep gates and walls were all rebuilt. The rebuilding activity of the gates and walls are mentioned one by one. Nehemiah 4 describes the rebuilding of the wall and Nehemiah 6:15 says that the wall was finally completed. Then Nehemiah 11:1 tells us that the rest of the people were to be brought to the city so that it could be repaired.

Why would Artaxerxes issue another decree in 444 B.C. if one had already been issued in 538 B.C. or 457 B.C.? This implies that the 538 B.C. and 457 B.C. decrees were not edicts to restore and rebuild Jerusalem. Therefore, we must conclude that Nehemiah 2 and following chapters refer to the rebuilding of the city and the wall. In summary, Nehemiah 2:1-8 documents the decree of interest, the utter ruin of the city and dilapidated walls, and the rebuilding of the city and its walls.

What is the date of Artaxerxes’ decree recorded in Nehemiah 2:1-8? To answer the question, we will start by noting that Artaxerxes started ruling Persia in 465 B.C. Since Nehemiah 2:1 indicates the time is the 20th year of Artaxerxes we might assume that the date is 445 B.C. In reality the date is 444 B.C. since the Babylonians and Medo-Persians referred to a king’s first year as the ascension year. The date of 444 B.C. is correct since 445 B.C. was actually the king’s ascension year and should not be counted as part of the official reign of Artaxerxes.

Therefore, when Ezra says the decree was issued in the 20th year of King Artaxerxes, it is actually the 21st year in which Artaxerxes ruled the Persian empire or 444 B.C. It is also important to note that when the day of the month was not mentioned, it was customary to assume the first day of the month. Therefore, Artaxerxes issued the decree that Daniel 9:25 refers to for the restoration and rebuilding of the city of Jerusalem as 1 Nisan, 3317, in the Jewish calendar, or March 28, 444 B.C. in the Gregorian calendar or April 2, 444 B.C. in the Julian Calendar.

J. E. Walvoord (2012): Nehemiah 2:1–6. In 444 B.C. King Artaxerxes sent Nehemiah to Jerusalem. Nehemiah asked permission to go because he had heard that “the wall of Jerusalem is broken down, and its gates are destroyed by fire” (Neh. 1:3). Nehemiah specifically asked permission to go to “Judah, to the city of my fathers’ graves, that I may rebuild it” (2:5). This is the first and only royal decree granting permission to “restore and build Jerusalem” (Dan. 9:25). Accordingly, the best explanation for the terminus ad quo in Daniel 9:25 is the decree relating to the rebuilding of Jerusalem itself given in Nehemiah 2:1–6, about ninety years after the first captives returned and started building the temple. Many commentators identify this reference as the royal edict of Artaxerxes Longimanus, who reigned over Persia 465–425 B.C., and who not only commanded the rebuilding of Jerusalem in 444 B.C. but earlier had commissioned Ezra to return to Jerusalem in 457 B.C. (Ezra 7:11–26).54 The date 444 B.C. is based on the reference in Nehemiah 2:1.

Anderson has made a detailed study of a possible chronology for this period, beginning with the assumed date of 445 B.C. when the decree to Nehemiah was issued and culminating in A.D. 32 on the very day of Christ’s triumphal entry into Jerusalem shortly before His crucifixion. Anderson specifies that the seventy-sevens began on the first of Nisan (March 14) 445 B.C. and ended on the tenth of Nisan (April 6), A.D. 32.1

Dr. Thomas L. Constable (2022): The years of history that this book covers are 445-431 B.C., or perhaps a few years after that. In 445 B.C. (the twentieth year of Artaxerxes' reign, 1:1), Nehemiah learned of the conditions in Jerusalem that led him to request permission to return to Judah (2:5). He arrived in Jerusalem in 444 B.C. and within 52 days had completed the rebuilding of the city walls (6:15). 2

There is general agreement that Nehemiah reached Jerusalem in 444 B.C. during the twentieth year of Artaxerxes I. Archeological evidence has confirmed the Biblical information.

Frank M. Cross (1975): The dating of Nehemiah's mission to 445, the twentieth year of Artaxerxes I, has not been in serious dispute since the appearance of Sanballat in an Elephantine letter of 407 B.C. (The Elephantine Papyri and Ostraca consist of thousands of documents from the Egyptian border fortresses of Elephantine and Aswan) The new list of Sanballatids further confirms the fifth-century date, and finally the discovery of a silver bowl inscribed by "Qaynu son of Gasm [biblical Geeem, Gasmu],20k ing of Qedar," would appear to settle the matter finally. The script of the bowl cannot be dated later than 400 B.C., placing Geshem, Qaynu's father, precisely in the second half of the fifth century B.C 3

Nathan Jarrett (2021): Since Gabriel states that the Messiah will be cut off 69 weeks after “the going forth of the commandment to restore and to build Jerusalem” (v. 25), a significant variable that must be established is the date when said commandment took place. Historically, there has been competition between different dates as the starting point to Gabriel’s countdown. One possible option for the terminus a quo for Daniel's prophecy is the decree given by Artaxerxes I to rebuild the city of Jerusalem, which is recorded in Nehemiah 2:1-8:

And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, that wine was before him: and I took up the wine, and gave it unto the king… And said unto the king, Let the king live forever: why should not my countenance be sad, when the city, the place of my fathers' sepulchers, lieth waste, and the gates thereof are consumed with fire? Then the king said unto me, For what dost thou make a request? So I prayed to the God of heaven. And I said unto the king, If it please the king, and if thy servant have found favor in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers' sepulchers, that I may build it… Moreover, I said unto the king, If it pleases the king, let letters be given me to the governors beyond the river, that they may convey me over till I come into Judah; And a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me.

The text is transparent that the decree granted to Nehemiah by Artaxerxes I had the sole purpose of rebuilding the physical structure of the city of Jerusalem. This decree is impressively congruent with Daniel's prediction, as it notes that the building project will specifically pertain to "the wall of the city" (Neh. 2:8; cf. Dan. 9:25). Nehemiah even goes into great detail about the wall's construction and how enemy nations tried to hinder the builders' success (cf. Neh. 4:6-17). Nevertheless, “the wall was finished in in the twenty and fifth day of the month Elul, in fifty and two days” (Neh. 6:15). The Hebrew word translated as “wall” in Daniel 9:25 in the KJV, which is “וץּחר ,is more difficult to define. It is a passive participle of חרץ meaning ‘to cut, to sharpen, to decide.’” Regardless if one adheres to the popular scholarly position that וץּחר should actually be translated as “moat,” this decree is still the only option which corresponds with Daniel’s prediction. The other two decrees focus solely on the temple, hence the city of Jerusalem “was certainly not refortified, as the prophecy requires (‘with plaza and moat’). The first official decree for refortifying Jerusalem and building its walls was issued by Artaxerxes I… (Neh. 2:4-8 ).” Though proponents of the 457 BC date may claim that Artaxerxes' decree in 444 BC is an extension of his former announcement, this argument is simply unfounded. In fact, it is irrational to believe said claim because Nehemiah had to personally ask Artaxerxes for permission to rebuild the city 13 years after his former decree. Two noteworthy arguments commonly used in opposition to the 444 BC date concern (1) the use of 360-day years and (2) the insertion of a gap between the 69th and the 70th week. Proponents of the first objection must provide a reason as to why Genesis and (especially) Revelation would seem to incorporate 360-day years but Daniel would not. Until a valid argument is presented, the most hermeneutically consistent position is to infer that the prophetic years in Daniel are congruent with those in Revelation. Furthermore, adding 483 prophetic years to the one decree that actually references the rebuilding of Jerusalem’s walls and overall structure results in a miraculous conclusion. The mathematical and textual support for using 360-day years is simply too overwhelming to ignore. Concerning the presence of a gap between the 69th and 70th weeks, it should be noted that there are other instances of prophecy which contain gaps that would be unable to discern if it were not for Yahweh’s progressive revelation. For example, Luke records that near the beginning of Jesus’ earthly ministry, He went into a synagogue and read Isaiah 61:1-2 (cf. Luke 4:16-20). The passage in Isaiah discusses a character whom “the Spirit of the Lord God is upon” (Isa. 61:1) and Jesus identifies Himself as said character. However, Jesus did something remarkable while reading from Isaiah – He stopped mid-sentence of verse 2 and then “he closed the book, and he gave it again to the minister, and sat down” (Luke 4:20). Instead of stating that it was His job “to proclaim the acceptable year of the Lord, and the day of vengeance of our God” (Isa 61:2), Jesus stated that His purpose was only “to preach the acceptable year of the Lord” (Luke 4:19). Though a plain reading of Isaiah 61 does not imply a gap of time in the middle of verse 2, Jesus’ foreknowledge allowed Him to make such a distinction. Hence, Jesus deliberately cut the verse in half because while His first coming was concerned with God’s love and forgiveness (cf. John 3:16-17, 12:47), His second coming will execute God’s judgment and wrath (cf. Matt. 24:30; 2 Thess. 1:7-9). New Testament scholar David Garland acknowledges that “the reference to the day of vengeance in Isa 61:2b is absent… Jesus heralds that now is the time when God’s long-awaited promises are being fulfilled.” There are also other examples of these types of prophecies (cf. Isa. 9:6; Zech. 9:9-10), demonstrating that it is not unfounded to interpret a gap of time between the 69th and 70th week if the evidence supports such a view.

Artaxerxes' decree in Nisan of 444 BC is the only option that truly fits the description of Daniel's prophecy. Though Nehemiah did not state the exact day in the month of Nisan when the decree was issued, his description at least provides a narrow range of dates that can be established. Aramaic papyri which were excavated from the city of Assuan appear to indicate that in 446 BC, the Jewish months Tishri and Kislev began on September 19 and November 15, respectively. In 1942, historians Richard Parker and Waldo Dubberstein attempted to reconstruct the Jewish calendar of the fifth century BC by extrapolating data from the materials they had available to them at the time. However, they mistakenly assigned Tishri and Kislev of 446 BC as occurring one month later than what the ancient papyri from Assuan indicate. If the calendar constructed by Parker and Dubberstein is adjusted to correlate with the Aramaic papyri by being shifted backward one month, Nisan of 444 BC would begin on March 4. This is consistent with astronomical calculations which show that a new moon would have been visible after 10 PM on March 4, so a Jewish month would have begun on or shortly after this date. Hence, both lunar and historical data support a start date for Nisan of 444 BC to be approximately March 4. 4

Critical Issue With Hebrew Calendar

Now we must discuss a critical issue related to the Jewish calendar. That issue is how was Nisan 1 determined in the Babylonian and Hebrew calendar? The heart of the issue depends upon how the calendar was corrected to remove inaccuracies in the calendar. Since the Jewish calendar was based on the orbit of the moon and not the orbit of the sun, the Jewish calendar was a lunar calendar. What follows next is a necessary and important brief history lesson on the Jewish calendar.

Hebrew Calendar Before Babylonian Invasion

Before the Babylonian invasion of the Kingdom of Judah in 605 B.C. the Jewish calendar had twelve months and the first month of their calendar year was called Abib (Exodus 12:2; 13:4; 34:18; 40:2; Deuteronomy 16:1). The second month of the calendar was called Ziv (1 Kings 6:1, 37). The seventh month was called Ethanim (1 Kings 8:2). Bul was the eighth month of the calendar (1 Kings 6:38).

Hebrew Calendar After Babylonian Invasion

In 605 B.C. the Babylonians invaded Judah, defeated the nation of Israel and took many captive. 2 Kings 24:10-20 describes the invasion of the Babylonian army into the city of Jerusalem, Jehoiachin was taken captive and a new king, Zedekiah, was installed. The new king was the uncle of the Babylonian king (2 Kings 24:17). He was a puppet king. After the invasion the names of the months in the Jewish calendar changed. For example, in Nehemiah 2:1 and Esther 3:7 we discover that the name of the first month is now Nisan. The names of other months were changed, such as Sivan, the third month (Esther 8:9). Elul is the sixth month (Nehemiah 6:15). Kislev is the eighth month (Nehemiah 1:1). The tenth month is Tevet (Esther 2:16). Shevat is now included (Zechariah 1:7). Adar is the twelfth month (Ezra 6:15; Esther 3:7, 13; 8:12; 9:1, 15, 17, 19, 21). Note that Nehemiah 1:1 the Hebrew word that is translated as Nisan in the Bible was a word borrowed from the Babylonian month of Nisanu. In summary, the Jewish calendar changed as a result of the Babylonian conquest and captivity. This point is very important since the month Abib became Nisan and the month Ethanim became Tishri. That is, the Jews followed the Babylonian calendar.

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Babylonian and Hebrew Calendars Compared – Similarities

Both the Babylonian and Hebrew calendar were lunar calendars and were off by approximately 11.2468 days in non-leap years in comparison to the solar year. Consequently, an additional month was added to the calendars periodically every two or three years to make the calendar more accurate. The insertion of this extra month, called an intercalary month, occurred in the 3rd, 6th, 8th, 11th, 14th, 17th and 19th years of the Metonic cycle. This cycle is referred to technically as an intercalary cycle of 19-year years. It is composed of 12 common years and seven leap years. The additional months are added in the seven leap years. A quick calculation demonstrates that over nineteen years the calendar is off by 206.775 days (11.2468 days/year x 19 years = 213.6892 days). By adding seven months of an average of 30 days the calendar is almost corrected (7 months x 30 days/month = 210 days). Then it was off by only 3.6892 days (213.6892 days – 210 = 3.6892 days).

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Babylonian and Hebrew Compared – Differences

While the names of the months in the Babylonian and Hebrew calendars are identical, except the spelling, there were differences. First, Parker and Dubberstein have demonstrated from archeological data that the Babylonian lunar calendar started with the reign of Nabonassar in 747 B.C. in the month of Nisan 1.

Hebrew Civil Calendar Used In Nehemiah 2:1

The Hebrews had both a civil and a religious calendar which were shifted by six months. The religious calendar started with Nisan 1 (Exodus 12:2; Leviticus 23:7). The civil calendar started with the month of Tishri 1. In the tractate, Rosh Hashanah of the Babylonian Talmud very explicitly states that the regnal year of kings began on Nisan 1. This may seem to be incorrect, but we must remember that Israel was a theocracy.

Observe that when Nehemiah 2:1 refers to Nisan as the date of the decree to rebuild and restore the city of Jerusalem, it is referring to the middle of the Jewish civil calendar since Nehemiah 1:1 states that the king was reigning in the month of “Chislev, in the twentieth year.” Chislev is an alternate name for Kislev. The twentieth year of King Artaxerxes occurred in both Chislev (Nov./Dec.) and Nisan (Mar./Apr.). That is, the civil year was Tishri-to-Tishri. The two calendars were offset by six lunar months.

This reveals that the author of Nehemiah is using the Hebrew civil year to track the reign of Nehemiah and not the Babylonian calendar. Therefore, updates to the civil calendar are what we are interested in.

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Uncertainty Timing of Nisan 1, 444 B.C.

Parker and Dubberstein indicate that based on extensive archeological data that the Babylonian years of 445 B.C. and 443 B.C. were intercalary years or leap years in which the Babylonian calendar was updated by the intercalary month of Addaru II, just prior to Nisanu. Consequently, we discover that the Babylonians did not recognize the year of 444 B.C. was a leap year. That is, Nisanu 444 B.C. was not preceded by the intercalary month of Addaru II. The correction did not occur until the following year of 443 B.C.

It is highly unlikely that the Hebrew calendar differed from the Babylonian calendar since they were still ruled by the Medo-Persians and under the rule of King Artaxerxes I. This means the Hebrew calendar of 444 B.C. would not have had the additional intercalary month of Adar 2 inserted before Nisan. This is contrary to modern Hebrew calendar software which assumes that 444 B.C. is a leap year and adds Adar 2 before the month of Nisan. Modern Hebrew calendar calculations are based on a formal process that was adopted later. Consequently, modern Hebrew calendar software computes backwards into the B.C. era and concludes that 444 B.C. was a leap year, but the archeological data indicates that this did not occur. Parker and Dubberstein provide a great amount of archeological data that proves there were some significant errors in the updates to the Babylonian calendar. Here is a concluding comment,

These letters also make it clear that no established system which fixed the seven interactions [intercalary months] at definite points within the nineteen-year period existed at the beginning of the Persian period . . .In the fourth century — in 367 B.C. according to our scheme but possibly as early as 383 B.C. — the intercalations became standardized, and the nineteenth-year cycle thus came into being.

Note that the standardization occurred after the year of 444 B.C. That is, we should not be surprised that irregularities occurred in the year of 444 B.C. The Jewish Encyclopedia reports that inaccuracies also occurred in the Hebrew calendar. Every two or three years, as the case might be, an extra month was intercalated. The intercalation seems to have depended on actual calculation of the relative lengths of the solar and lunar years, which were handed down by tradition in the patriarchal family. Moreover, it was possible to judge by the grain harvest. If the month of Nisan arrived and the sun was at such a distance from the vernal equinox that it could not reach it by the 16th of the month, then this month was not called Nisan, but Adar Sheni (second). On the evening before the announcement of the intercalation, the patriarch assembled certain scholars who assisted in the decision. It was then announced to the various Jewish communities by letters. To this epistle was added the reason for the intercalation. A copy of such a letter of Rabbi Gamaliel is preserved in the Talmud (Sanh. xi. 2). The country people and the inhabitants of Babylonia were informed of the beginning of the month by fire signals, which were readily carried from station to station in the mountain country. These signals could not be carried to the exiles in Egypt, Asia Minor, and Greece, who, being accordingly left in doubt, celebrated two days as the new moon. The Sanhedrin tract of the Talmud reveals that sometimes Adar 2 or an intercalary month was skipped altogether and implemented the next year.

But we are not . . . to suppose that Nisan was always officially fixed by the strict astronomical rule just mentioned. The actual practice is . . . represented by the Talmudic tract Sanhedrin, 10b-13b, according to which the Sanhedrin, when considering whether to intercalate or not, might have regard to the state of the roads, the bridges, and the Passover ovens, to the possibilities of pilgrims who had already started arriving in time for the Passover, to the growth of the kids, lambs, and pigeons, of the corn and of the fruit, and to the number of days that had to elapse before the equinox. According to some rabbis, intercalation was to be avoided in a year of famine or in a sabbatical year, and a court might be influenced by the fact that the next year would be, or the last had been, a sabbatical year. We must, therefore, allow some margin of uncertainty in selecting the month which we are to regard as having been Nisan in a particular year. Today computers are used to calculate the correct month, day and year of events back into the 7th and 4th century B.C. based on mathematical algorithms. Those mathematical equations do not allow for irregularities in the actual updates to the calendar. Therefore, in a study such as this one, the mathematical equations will not give us the correct calendar information. Jack Finegan captures the problem with this brief comment,

. . . caution is advised in the use of calendars and astronomy for chronological purposes.

That is, sophisticated Hebrew calendars most likely will not give the correct calendar information about the actual day on which Nisan 1 occurred before the 4th century B.C. Therefore, it is an error to conclude that modern Hebrew calendar software can be trusted to accurately report what actually occurred in the year of 444 B.C. Consequently, it is concluded that the Babylonian archeological data will be trusted and not modern Hebrew calendars to give us the start date of Nisan 1, 444 B.C. Further, we conclude that the Babylonian and Hebrew years of 444 B.C. were not considered to be leap years in that year. Therefore, the month of Nisan in the year of 444 B.C. was proceeded by the additional intercalary month Adar 2.

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As a result, the start date of Nisan 1, 444 B.C. or Nisan 1, 3317 was declared to have started on February 27, 444 B.C. in the Gregorian calendar. The February 27, 444 B.C. date results from observing that the month of Adar 2 which contains 29 days must be manually subtracted from Nisan 1, 444 B.C. to obtain the correct day and month in the Hebrew calendar since the Babylonian and Hebrew calendars are off by one month compared to the modern Babylonian and Hebrew computerized calendars. Modern computerized Hebrew calendars assume that the month Nisan in the year 444 B.C. occurred per their algorithms. But the month of Nissan in 444 B.C. started 29 days earlier. That corresponds to the first day of the month of Adar 2 in modern computer algorithms. Therefore, to compensate we must use the date of 1 Adar 2, 3317 in the Hebrew calendar. This pulls Nissan 1 backward and the date corresponds to Nisan 1 is February 27, 444 B.C.

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Otangelo · 19 Re: Fullfilled prophecies in the bible Sat Dec 31, 2022 8:58 am

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Calculating the date of the messiah's "cut off", starting from Artaxerxes' decree in 444 BC to reconstruct Jerusalem

J. E. Walvoord (2012): The complicated computation is based upon prophetic years of 360 days totaling 173,880 days. This would be exactly 483 years according to biblical chronology. It is customary for the Jews to have twelve months of 360 days each and then to insert a thirteenth month occasionally when necessary to correct the calendar. The use of the 360-day year is confirmed by the forty-two months of the great tribulation (Rev. 11:2; 13:5) being equated with 1,260 days (Rev. 11:3; 12:6). Accordingly, the best endpoint for the sixty-nine sevens is shortly before Christ’s death anticipated in Daniel 9:26. To add Daniel’s 69 weeks of years to Nisan of 444 BC, the biblical years must first be converted into Julian years. This can be done by simplifying the 483 biblical years into 173,880 days (483 multiplied by 360) and then converting these days into Julian years, which results in 476 Julian years and 21 days (173,880 divided by 365.25). Because Artaxerxes’ decree was issued in the spring of 444 BC, adding 476 years and 21 days to this event concludes in the year AD 33. Understanding the meaning of this calculation is one of the most phenomenal discoveries the human mind can find, for when considering the two popular choices among scholars for the date of Christ’s crucifixion – AD 30 and AD 33 – the historical and textual evidence demand that “the crucifixion could not have happened in AD 30, leaving April… AD 33 as the only possible year for the crucifixion.”

Applying biblical instead of Gregorian years

Since Daniel lived millennia before the use of the Gregorian calendar and centuries before the Julian calendar, it is questionable to apply such a modern standard onto an ancient text. Incorporating biblical years of 360-days instead of Gregorian years results in the definition of ‘69 weeks of years’ being shorter by 2,536.9 days, or approximately seven Gregorian years! Genesis and Revelation appear to both incorporate 360-day years. An intriguing fact concerning this subject is that even the prominent scientist Isaac Newton recognized Daniel’s “reckoning [of] a time for a Calendar year of 360 days.” Though Anderson was correct in his use of biblical years, he assigned an incorrect date for Artaxerxes’ decree to rebuild Jerusalem. Because Nehemiah notes that the decree was issued “in the twentieth year of Artaxerxes the king” (Neh. 2:1) and Artaxerxes officially began his reign in 465 BC, Anderson naturally calculated Artaxerxes’ twentieth year of reign as 445 BC. However, this conclusion fails to incorporate the standard practice during the time of Nehemiah which distinguished between a king’s year of accession and his official first year of reign. Historians Horn and Wood note the following:

During the fifth century B.C… the Persians used the accession-year system, calling the interval between the accession of a king and the next New Year's Day “accession year,” the Egyptians called the interval between the king's accession and the next Egyptian New Year's Day “year 1.” Therefore the Egyptians began any regnal year of a Persian king several months earlier than the Persians themselves did.

Hence, the time between a king’s accession and the end of that same year was considered his ‘accession year’ because it could not be classified as a full year of reign. Therefore, the first full calendar year would be considered the king’s ‘first year of reign.’ Though not exactly the same, a modern example of this sort of dating would be to label January 20, 2016 to December 31, 2016 as president Trump’s ‘accession year’ and to label January 1, 2017 to December 31, 2017 as his official ‘first year of reign.’ An ancient document known as the Ptolemaic Canon, which records the reigns of various kings, indicates that Artaxerxes began his rule directly after his father’s death on December 16, 465 BC. Although the orthodox Hebrew year begins in the Jewish month Nisan (March/April), extrabiblical records indicate that the Jews of Nehemiah’s time and location began their year in the month of Tishri (September/October). This can also be seen by the biblical text itself, as Nehemiah 1:1 took place in “the month Chisleu [Kislev], in the twentieth year [of Artaxerxes’ reign]” (Neh. 1:1). However, the second chapter of Nehemiah begins by noting that it was “the month Nisan, in the twentieth year of Artaxerxes the king” (Neh. 2:1). Since the context demands that Nehemiah 2:1 occurred after Nehemiah 1:1, the only valid explanation for why the month of Kislev would have occurred earlier than Nisan in the same year is if Nehemiah was using a Hebrew calendar which began in Tishri. Since Artaxerxes began his reign several months after the Jewish year had already started in 465 BC, Nehemiah would have classified his first year of reign as occurring in Tishri of 465 BC to Tishri of 464 BC. Hence, Nisan of the twentieth year of Artaxerxes’ reign would have been in March of 444 BC.

Since Anderson started a year too soon with his calculations, his conclusion was in error by one year. This resulted in him asserting that “the Passover of the crucifixion therefore was in A.D. 32, when Christ was betrayed on the night of the Paschal Supper, and put to death on the day of the Paschal Feast.” As noted by Hoehner, “the A.D. 32 date for the crucifixion is untenable. It would mean that Christ was crucified on either a Sunday or Monday.” Hence, Anderson’s miscalculation of the timing of Artaxerxes’ decree proved to be fatal for his position. Anderson also made the mistake of adding the incorrect number of days between Artaxerxes’ decree and the arrival of Christ, but this is discussed further in the analysis of Hoehner’s interpretation because he too made this mistake.

Another researcher's finding, Hoehners, played an essential role in discovering a textually and historically sound interpretation of Daniel 9:24-27. While Anderson did well to popularize the use of biblical years instead of Gregorian years, the primary contribution made by Hoehner was the recognition of Artaxerxes' twentieth year of reign as being 444 BC instead of 445 BC. Both textual data from Nehemiah and ancient documents support the position that the Jews living under Artaxerxes' rule utilized the accession year system when dating kings and that their year would have begun sometime in the Julian month September. When these factors are taken into account, along with the fact that Artaxerxes rose to power in December of 465 BC, the evidence supports the position that "the month Nisan, in the twentieth year of Artaxerxes the king" (Neh. 2:1) would correlate to March of 444 BC. Hoehner's recognition of this discrepancy provided a textually and historically coherent interpretation of Daniel's 70-week prophecy by enabling Artaxerxes' 444 BC decree to act as a successful terminus a quo and conclude in the spring of AD 33, which is a valid date for Christ's presentation as Messiah and crucifixion. Though Hoehner was correct in his revision of Anderson's position, he made two errors in his calculation. Hoehner’s most significant error was that he added the wrong number of days to Artaxerxes’ decree. As noted earlier, 483 biblical years equates to a total of 173,880 days. When examining Hoehener’s calculation, however, it is apparent that he mistakenly added 173,883 days to Artaxerxes’ decree. The reason for Hoehner's mathematical error is related to his perplexing equation used to add Daniel's 69 weeks of years to Artaxerxes' decree, as demonstrated by the following statement: Multiplying the sixty-nine weeks by seven years for each week by 360 days gives a total of 173,880 days. The difference between 444 B.C. and A.D. 33, then, is 476 solar years. By multiplying 476 by 365.24219879 or by 365 days, 5 hours, 48 minutes, 45.975 seconds, one comes to 173,855.28662404 days or 173,855 days, 6 hours, 52 minutes, 44 seconds. This leaves only 25 days to be accounted for between 444 B.C. and A.D. 33. By adding the 25 days to March 5 (of 444 B.C.), one comes to March 30 (of A.D. 33) which was Nisan 10 in A.D. 33. This is the triumphal entry of Jesus into Jerusalem.1

G.Gunn (2010): In calculating the terminus ad quem relative to the various Persian decrees, most conservative interpreters, certainly those who are dispensational, assume that the years are normal, literal years. But just how does one understand a ―normal, literal year‖? If we presume a hermeneutic based on authorial intent, another way of stating this question might be, how would Daniel have understood a ―normal, literal year‖? To many interpreters the answer would be simple: A year consists of 365 days. This well-known formula (365 days = 1 year) causes a problem for the position of Anderson that the terminus a quo is Artaxerxes‘ decree to Nehemiah. This decree is variously dated either to 445 BC or to 444 BC. However, these dates are too late for the terminus ad quem to expire sometime during the life and ministry of Jesus, since 483 years after 445/44 BC results in a date of AD 39/40, several years after Jesus‘ crucifixion. Anderson, however, proposed a solution to this problem. He posited that the ―years in the heptads of Daniel 9 were ―prophetic years that consisted of 360 days each. Thus, each ―prophetic year would be just slightly over 5 days shorter than a solar year. Anderson found justification for the 360 day year both in the traditions of ancient near eastern calendar systems (ancient Mesopotamia, Egypt, etc.) and in the observation that the final heptad, assuming that it is the same as the eschatological tribulation period, is defined Scripturally as 1,260 + 1,260 days in the book of Revelation (Rev 11:3; 12:6). When the heptads are viewed in terms of years consisting of 360 days each, then the first sixty-nine heptads would be equivalent to 483 years x 360 days per year, or 173,880 days. By contrast, the solar year calculation has 483 years x 365 days per year, or 176,295 days. Thus, the sixty-nine heptads according to the ―prophetic year are shorter by 2,415 days, or 6.6 solar years. This brings the terminus ad quem to the year AD 32/33, very likely the very year of Jesus‘ crucifixion. This method of calculating the heptads of Daniel 9 has found favor with many dispensational authors, but is not without difficulty. The greatest difficulty with this method of calculation is that the time units of the prophecy are expressed in heptads of years, not in days. Even though the calendar of ancient Israel was a lunar calendar with 360 days in a year, they still made periodic adjustments by adding an occasional extra month, so that the loss of days would not accumulate over the passage of many years and throw the seasons into the wrong months. Any faithful Jew attempting to track the time for the arrival of the Messiah based on this prophecy would likely be counting years, not days. The greatest argument in favor of this method of calculation is the evidence from Revelation that three and one-half years is equal to 1,260 days (Rev 11:3; 12:6). So, while Anderson‘s ―solution‖ is clever, and perhaps helpful, it is certainly
not beyond criticism.

The decree of Artaxerxes to Nehemiah was dated by Sir Robert Anderson at 445 BC and by Hoehner at 444 BC. Hoehner‘s chronology appears to correct some features of Anderson‘s, but he basically follows Anderson‘s line of reasoning in calculating the time from the terminus a quo to the terminus ad quem. The problem Anderson dealt with had to do with the fact that 483 years (viz. sixty-nine heptads) after 445 BC resulted in a terminus ad quem of the year AD 39. There is no way that anyone can reasonably say the Messiah came in AD 39, much less that He was crucified after that year. Anderson posited a solution to this enigma by proposing that the years in these heptads consisted of 360-day years, rather than 365-day years. Though this solution is not entirely without difficulty, it is, in this writer‘s opinion the best solution to the problem of the terminus a quo and the terminus ad quem. Both Anderson and Hoehner, when using a 360-day year calculation, place the terminus ad quem precisely, to the very day, on the day of Christ‘s triumphal entry. The strongest support for the idea of a ―prophetic 360- day year comes from the observation that the final heptad, assuming that it is the same as the eschatological tribulation period, is defined Scripturally as 1,260 days plus 1,260 days in the book of Revelation (Rev 11:3; 12:6).35 When the heptads are viewed in terms of years consisting of 360 days each, then the first sixty-nine heptads would be equivalent to 483 years x 360 days per year, or 173,880 days. By contrast, the solar year calculation has 483 years x 365 days per year, or 176,295 days. Thus, the sixty-nine heptads according to the ―prophetic year‖ are shorter by 2,415 days, or 6.6 solar years. This brings the terminus ad quem to the year AD 32/33, very likely the very year of Jesus‘ crucifixion.

One final item in verse 25 should be addressed, namely the significance of the initial seven heptads (or 49 years). The final clause of verse 25 is probably intended to be a description of the goal of the initial seven heptads: ―It will be built again, with plaza and moat, even in times of distress. This is a reference to the outcome of Nehemiah‘s work of rebuilding the city‘s defenses. Since the terminus a quo had specifically to do with a decree permitting this very thing, it is entirely appropriate that this intermediate goal be mentioned in the chronology of the prophecy. The ―seven heptads and sixty-two heptads‖ can be diagrammed as follows:

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The question of whether there is a gap between the sixty-ninth and seventieth heptads has to do with the events prophesied in verse 26. Three things are predicted to occur after ( י???? ח ֵ ) the sixty-ninth heptad. That they were to occur after the sixty-ninth, must have seemed to Daniel as if they were to occur at some point during the seventieth, i.e., within the space of a seven-year period. These three things are:

1. Messiah will be cut off and have nothing;
2. the people of the prince who is to come will destroy the city and the sanctuary; and
3. to the end there will be war; desolations are determined.

Put more simply, after the sixty-ninth heptad will follow:

1. the crucifixion,
2. the destruction of Jerusalem,
3. continual warfare and desolation ―until the end. 11

The endpoint is the coming of the “Messiah the Prince.” The Hebrew word for “prince” is nagid, which actually means “king.” Now in the Gospels, on many occasions, people tried to take Jesus and make Him king by force. He did not allow that to happen until on a particular day, during His triumphal entry into Jerusalem ( now called Palm Sunday), four days before His crucifixion.25

J. E. Walvoord (2012): Though different interpretations of Daniel 9:24-27 have abounded throughout the centuries, the correct position must be validated by the textual and historical data.

1. the decree issued by Artaxerxes in 444 BC is the only option that fulfills the specifics of the decree predicted by Daniel,
2. incorporating biblical years of 360 days instead of Gregorian years affirms a consistent hermeneutic concerning prophecy, and
3. the event which best fulfills the details of the terminus of Daniel’s 69 weeks is Christ’s Passion Week in AD 33. 1

JOHN F. WALVOORD (1990): If 444 BC is accepted as the beginning date of the 490 years, the 483 years would culminate in the year AD 33 where recent scholarship has placed the probable time of the death of Christ. In interpretation the Bible authorizes the use of the prophetic year of 360 days. The 360 days are multiplied by 483 years, or the 490 years minus seven. The computation comes out at AD 33. The concept that the prophetic year is 360 days is confirmed by the 1,260 days (Rev. 11:3; 12:6), with the forty-two months (11:2; 13:5), and with a time, times and half a time, or three and a half years (Dan. 7:25; 12:7; Rev. 12:14). 26

Neverthirsty: Since the length of the prophecy is 476 years and approximately 24.7 days, we will add 476 years to 444 B.C. and obtain February 27, A.D. 33, in the Gregorian calendar. Remember that there is only one year between 1 B.C. and A.D. 1. Next we add 24.7 days and arrive at March 24, A.D. 33 in the Gregorian calendar, or Nisan 6 in the Jewish year of 3793. Note the month of February in A.D. 33 has only 28 days. The date of Nisan 6, 3793, corresponds to the Thursday before Jesus’ betrayal by Judas. Note that Nisan 6 began on Wednesday evening at 6:00 pm since the Jewish day started at 6:00 pm. So, Nisan 6 occurs during the morning and afternoon of March 24, and Nisan 7 begins at 6:00 pm. Nisan 6 may also correspond to the day the Chief Priest and Pharisees finally gave orders to report Jesus to them so that they could murder Him (John 11:47-53, 57).

John 11:57 (NASB): Now the chief priests and the Pharisees had given orders that if anyone knew where He was, he was to report it, so that they might seize Him.

Now we will check the accuracy of this date by checking the timeline of the last week before Jesus’ crucifixion. The date of Nisan 6, 3793 or March 24, A.D. 33 corresponds to the Thursday before Jesus’ Triumphal Entry into Jerusalem. According to John 12:1 Jesus arrived at the home of Mary, Martha and Lazarus six days before the Triumphal Entry, or on Saturday, Nisan 8. The Triumphal Entry occurred on Monday, Nisan 10. Jesus died on Friday, Nisan 14.

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Friday (Nisan 7, March 25). First, we should notice that Jesus arrived in Jerusalem on Friday, Nisan 8, since John 12:1 states the Passover was only six days away (see chart “Last Week of Jesus’ Life”). Saturday (Nisan 8, March 26). John 12:9-11 tells us that a large crowd of the Jews learned where Jesus was located and came to Him. We are not told what happened, except that now the chief priests knew where He was located. Sunday (Nisan 9, March 27). John 12:12 tells that it is next day. It is the day of the Triumphal Entry of Jesus. That would correspond to either the evening of Saturday, Nisan 8 or Sunday morning of Nisan 9. Most likely the Triumphal Entry occurred on Sunday since there was a crowd with children. Jesus also visited the temple (Mark 11:11). That is also the general opinion of scholars. Monday (Nisan 10, March 28). Mark 11:12 refers to the “next day,” on the morning of Monday, Nisan 10, after the Triumphal Entry. Mark says that Jesus cursed a fig tree and entered the temple . Tuesday (Nisan 11, March 29). In Mark 11:20, we read about another “next day,” or the morning of Tuesday, Nisan 11. The fig tree is now withered and Jesus teaches in the temple. Wednesday (Nisan 12, March 30). Mark 14:1 gives us some more time information. We are told there are two days before the Passover. Most likely this information corresponds to Tuesday morning, Nisan 12. Since the Jews counted part of a day as a full day, that agrees with two days before the last supper in the Upper Room on Thursday evening, Nisan 14. Thursday Morning (Nisan 13, March 31). The teaching that Luke 21:37-38 describes probably occurred on Monday, Tuesday, Wednesday and Thursday morning. Thursday Evening (Nisan 14, March 31). The last supper occurred on Thursday in the Upper Room. Jesus was also betrayed that evening, Nisan 14. Then on Friday afternoon, Nisan 14, Jesus, the Messiah, the Prince, was crucified and died. The Gregorian date is April 1, A.D. 33. The Julian date is April 3, A.D. 33. The date of Nisan 6, 3793 or March 24, A.D. 33 corresponds to the Thursday before Jesus’ Triumphal Entry into Jerusalem. Friday (Nisan 14, April 1). In conclusion, the start date of the prophecy is Nisan 1, 444 B.C. The end date of the prophecy is the afternoon of Nisan 14, A.D. 33 or April 1. Daniel prophesied that the Messiah would die about 500 years before it happened. Other prophecies predicted that the Messiah would suffer (Isaiah 53), be pierced with a sword, be scourged, die alongside thieves, and be buried in a rich man’s grave. 6

J. E. Walvoord (2012): More than half of a millennium before Christ was born, Daniel predicted the exact year in which He would present Himself as Israel’s Messiah (cf. Dan. 9:25; Zech. 9:9; Luke 19:29-40) and then “be cut off, but not for himself” (Dan. 9:26; cf. Luke 23:33). To add further credibility to Daniel’s prophecy, if the exact month of Artaxerxes’ decree is considered then the calculation is accurate with an even further degree of precision. Since Nisan consists of 30 days, Artaxerxes’ decree was issued sometime between approximately March 4 and April 1 of 444 BC. When Daniel’s 69 weeks of years are added to this range of dates, the conclusion is March 23 to April 22 of AD 33, which encompasses the commonly accepted date for Jesus’ Passion Week! The caliber of this prediction is so miraculous that it can appropriately be labeled as the "non plus ultra" of prophecy. In fact, the words Jesus spoke directly after the Pharisees rejected His proclamation as Messiah on Palm Sunday imply that He expected the Israelites to recognize the timing of His arrival. Luke 19:42-44 notes that Jesus said the following:

“If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes. 43 The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. 44 They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you.”

According to Jesus, Israel’s failure to recognize Him as Messiah is what generated their subsequent destruction. If the Israelites would have understood Daniel’s 70-week prophecy – along with the messianic typology present in the Passover festival (cf. Ex. 12:1-6; 1 Cor. 5:7; Col. 2:17) – then they would have known exactly when the Messiah was to pay them their “visitation” (Luke 19:44) which God had promised centuries earlier. Biblical support that Jesus was crucified in AD 33 comes from Luke’s statement that His ministry began “in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea” (Luke 3:1). As noted earlier, since Tiberius began his rule in September of AD 14, his fifteenth year of reign would have spanned from September of 28 to September of 29. Likewise, Pontius Pilate’s governorship ended in early AD 37, so Jesus had to have been crucified sometime between AD 29 and 36. Because the Gospel of John records three explicit Passover feasts that occurred during Jesus’ ministry (cf. John 2:13, 6:4, 12:1), the range of possible crucifixion dates is narrowed even further to AD 31 to 36 – note that there may have been one or more Passover feasts which John did not record. Out of this possible range of dates, AD 33 is commonly accepted due to what day of the week Nisan 14 would have fallen on according to lunar data. Physicists Humphreys and Waddington, who incorporated astronomical calculations to determine the date of Christ’s crucifixion, concluded that “the evidence points to… April AD 33 as the date when Jesus Christ died.” Just as Daniel predicted, the Messiah presented Himself to Israel exactly 69 weeks of years after the decree to rebuild Jerusalem was issued and He was executed almost immediately after.

Application

Properly understanding Daniel’s 70-week prophecy helps Christians fulfill Scripture’s command to "be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear" (1 Pet. 3:15). Since only God exists outside of the temporal restraints of the universe, He alone has the ability to predict the future. There is no better example of Yahweh's predictive power than Daniel 9:24-27. Even God Himself declares that His ability to predict events before they occur is His signature in Isaiah 46:9-11:

Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.

Though the multitude of prophecies which predicted characteristics such as Jesus' place of birth (cf. Mic. 5:2), childhood travels (cf. Hos. 11:1), betrayal (cf. Zech. 11:12), details of death (cf. Ps. 22:16-18), and many more serve as undeniable evidence for Yahweh's existence and His divine inspiration of the Bible, Daniel's 70-week prophecy is perhaps more impressive than all of the other messianic prophecies combined. Though typical criticisms of Jesus’ prophetic fulfillment include the unfounded claims that Jesus manipulated events in His life to fit OT prophecies or that the NT authors invented details of the life of Christ to fulfill OT predictions, such arguments are completely unwarranted against Daniel's prophecy. Even if one promoted the fringe view that Jesus never existed, the position that the NT authors would have described the Messiah's death exactly when Daniel predicted it by chance alone is absurd. Furthermore, the fact that there have been multiple self-proclaimed Messiahs throughout history but Jesus was the only one who died in AD 33, split human history in half, and gained billions of followers over thousands of years is remarkable. Another practical reason to understand Daniel 9:24-27 is that it inevitably leads to an appropriate respect for the OT. Too many churchgoers are ignorant of the details and purpose of the OT, which is more than twice as long as the NT! The earliest followers of Christ recognized that a basic understanding of the OT is necessary for one to have a rational faith in Jesus. Paul, when citing an ancient Christian creed, explained that "Christ died for our sins according to the scriptures" (1 Cor. 15:3). Seeing as Paul wrote 1 Corinthians “during his two- or three-year ministry in Ephesus (Acts 19:10; 1 Cor. 16:8, 19), in about AD 55,” the scriptures he was referring to were the books of the OT! A concrete example where knowledge of the OT played an essential role in a Christian's life and actually led to the salvation of one's soul can be found in Acts 8:27-35:

A man of Ethiopia, a eunuch of great authority… Was returning [from Jerusalem], and sitting in his chariot read Esaias the prophet. Then the Spirit said unto Philip, Go near, and join thyself to this chariot… And he desired Philip that he would come up and sit with him. The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth. And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.

The Ethiopian eunuch was reading from Isaiah 53, a passage written centuries before the birth of Jesus which describes a suffering servant of Yahweh in which “it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin… he bare the sin of many, and made intercession for the transgressors” (Isa. 53:10-12). Phillip’s knowledge of OT prophecy enabled him to evangelize to a curious unbeliever and resulted in the eunuch professing that “I believe that Jesus Christ is the Son of God” (Acts 8:37). Therefore, in order for Christians to best fulfill the great commission and build God’s kingdom (cf. Matt. 6:33, 28:19-20), understanding OT themes and prophecies is invaluable.

Properly understanding Daniel’s 70-week prophecy serves to better equip the Christian’s apologetic arsenal while simultaneously demanding appreciation for biblical inspiration, authority, and inerrancy. As the author of Hebrews penned some 2,000 years ago, “the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart” (Heb. 4:12).1

Kris Udd: If we grant a 360-day year, 483 “years” (69×7) is 173,880 days. If we divide this by solar years of 365.242 days each we have 476.06 solar years. As it happens, this aligns quite well with the time from the issuing of the decree to Nehemiah in 444 BC to the triumphal entry of Jesus in March, AD 33. Put another way:

444 BC to AD 33 is 476 years [no year zero between 1 BC and AD 1].
476 x 365.242 is 173,855.28 days.

Adding 25 days for the difference between March 5 (444 BC) and March 30 (AD 33) produces 173,880 days.

We don’t know what day the decree was issued for Nehemiah to rebuild Jerusalem [Hoehner argues that it was New Years day, or March 5, 444 BC; but this is supposition]. Regardless, a date like this works if we calculate the “sixty-nine” sevens as 483 years of 360 days each. God fulfills his decrees and brings about what He wishes, when He wishes. 23

Coincidence?! Or an amazing demonstration that God is able to see the beginning from the end and that the inspirer of this prophecy indeed can see outside the time domain? Surely this has to be one of the most remarkable prophecies of the Bible..25

Otangelo · 20 Re: Fullfilled prophecies in the bible Sat Dec 31, 2022 8:58 am

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The exact date of Christ’s crucifixion and death

Neverthirsty: Our first clue as to the time of Jesus’ death comes from John 2:20 where we are told that construction of the temple had already been in process for 46 years. Since the construction of the temple started in 20/19 B.C. which means Jesus’ ministry began after A.D. 27/28. We also know from Matthew 26:3 that Jesus ministered while Caiaphas was the high priest (A.D. 18 to A.D. 37) and Pontius Pilate was governor (Luke 3:1) from A.D. 26 to A.D. 36. Consequently, we conclude that Jesus’ ministry and death occurred between A.D. 30 and A.D. 36. However, it is highly doubtful that Christ lived past A.D. 34 given the year of His birth and the length of His ministry. Now we have the range of years in which Jesus died, but not the exact day.6

Fullfilled prophecies in the bible Prophe15

Evidence-for-the-bible: Christians commemorate Good Friday and Easter, the yearly events of Jesus’ death (the Day of Crucifixion), and resurrection. All of us understand that this occurred in Jerusalem in the 1st century. That separates Jesus from mythological pagan gods, who were expected to reside in areas or times that none can define. Exactly how certain can we be about the death of Jesus? Can we figure out the precise day? With some mathematical and scientific evidence for the day of crucifixion, we can.

Here’s how …

1: The High Priesthood of Caiaphas
The gospels suggest that Jesus was crucified at the instigation of the 1st-century high priest called Caiaphas (Matthew 26:3 -4, John 11:49 -53).
We understand from other sources that he functioned as high priest from A.D. 18 to 36, so that puts Jesus’ death during that timespan.
However, we can get more certain with scientific evidence for the day of crucifixion. A lot more.

2: The Governorship of Pontius Pilate
All 4 gospels concur that Jesus was crucified on the orders of Pontius Pilate (Matthew 27:24 -26, Mark 15:15, Luke 23:24, John 19:15 -16).
We understand from other sources when he functioned as governor of Judea – A.D. 26 to A.D. 36 – so we can narrow the time span by a number of years.
However, how are we going to get it down to a precise day and year?

3: After “the Fifteenth Year of Tiberius Caesar”
The Gospel of Luke informs us when the ministry of John the Baptist started:
In the fifteenth year of the reign of Tiberius Caesar … the word of God came to John the son of Zechariah in the wilderness [Luke 3 -2]
This identifies a particular year: A.D. 29.
Considering that all 4 gospels portray the ministry of Christ starting after that of John the Baptist had actually kicked off (Matthew 3, Mark 1, Luke 3, John 1), this indicates that we can shave a couple of more years off our time span. The death of Christ needed to remain in a range of 7 years: in between A.D. 29 and 36.

4: Crucified on a Friday
All 4 gospels concur that Jesus was crucified on a Friday (Matt. 27:62, Mark 15:42; Luke23:54; John 19:42), right before a Sabbath, which was right before the 1st day of the week (Matthew 28:1, Mark 16:2, Luke 24:1, John 20:1). We understand that it was a Friday due to the fact that it is described as “the day of preparation”– that is, the day on which Jews made the preparations they required for the Sabbath, given that they might refrain from doing any work on that day. Therefore they prepared food ahead of time and made other needed preparations. That gets rid of 6 of the days of the week, however there were still many Fridays in between A.D. 29 and 36.
Can we find out which one? Again, with more scientific evidence for the day of crucifixion, we definitely can!

5: A Friday at Passover
The gospels likewise concur that Jesus was crucified in conjunction with the yearly feast of Passover (Matthew 26:2, Mark 14:1, Luke 22:1, John 18:39).
Here we come across a small problem, due to the fact that Matthew, Mark, and Luke talk about the Last Supper on Holy Thursday as a Passover meal (Matthew 26:19, Mark 14:14, Luke 22:15). That would indicate that Good Friday was the day after Passover. Nevertheless, when explaining the early morning of Good Friday, John reveals that the Jewish authorities had actually not yet consumed the Passover meal:
Then they led Jesus from the house of Caiaphas to the Praetorium [i.e., Pilate’s palace] It was early. They themselves did not enter the Praetorium, so that they might not be defiled, but might eat the passover. So Pilate went out to them [John 18:28 -29 That proposes that the Passover would have started on sundown Friday. Referring to John’s declaration about Jesus’ captors as an indicator of what the Jewish authorities or the mainstream Jewish practice was: They were commemorating a Passover that started on what we would call Friday night. That lets us shorten the range of possible dates to simply a handful. Here is a total list of the days around A.D. 29 and 36 on whose evenings Passover started:.

Monday, April 18, A.D. 29.
Friday, April 7, A.D. 30.
Tuesday, March 27, A.D. 31.
Monday, April 14, A.D. 32.
Friday, April 3, A.D. 33.
Wednesday, March 24, A.D. 34.
Tuesday, April 12, A.D. 35.
Saturday, March 31, A.D. 36.

As you can see, we have simply 2 prospects left: Jesus was either crucified on April 7 of A.D. 30 or April 3 of A.D. 33 Which was it? The conventional date is that of A.D. 33. You will discover quite a variety of individuals today promoting the A.D. 30 date. Do the gospels let us choose among the two?

6: John’s Three Passovers.
The Gospel of John records 3 various Passovers throughout the ministry of Jesus:

Passover # 1: This is captured in John 2:13, near the start of Jesus’ ministry.
Passover # 2: This is captured in John 6:4, in the middle of Jesus’ ministry.
Passover # 3: This is captured in John 11:55 (and often talked about later on), at the end of Jesus’ ministry.

That suggests that the ministry of Jesus needed to cover something over 2 years. A fuller treatment would uncover that it stretched over about 3 and a half years. However, even if we presume it started right away prior to Passover # 1, the addition of 2 more Passovers reveals that it lasted more than 2 years at a bare minimum. That suggests the A.D. 30 date is out. There are insufficient time anywhere between the fifteenth year of Tiberius Caesar– A.D. 29– and the next year’s Passover to accommodate a ministry of at minimum 2 years. The numbers do not add up. As a result, the conventional date of Jesus’ death– Friday, April 3, A.D. 33– need to be considered as the proper one. Can we be a lot more accurate with scientific evidence for the day of crucifixion?

7: “The Ninth Hour”.
Matthew, Mark, and Luke each record that Jesus passed away about “the ninth hour” (Matthew 27:45 -50, Mark 15:34 -37, Luke 23:44 -46). “The ninth hour” is what we, today, would come to know as 3:00 p.m This enables us to shorten the time of Jesus’ death to a remarkably precise point in history: around 3:00 p.m on Friday, April 3, A.D. 33. On a final note, even the stars in heaven point exactly to the date that we have concluded here. It is highly suggested that you also view our Prophetic Evidence For The Star Of Bethlehem and have zero doubt as to the 3:00 p.m on Friday, April 3, A.D. 33 date!!

Fullfilled prophecies in the bible Scientific-evidence-for-the-day-of-crucifixion-2

Fullfilled prophecies in the bible Scientific-evidence-for-the-day-of-crucifixion-2

Jeffrey L. Edwards (2017): One significant date used to establish Peter’s travels includes the timing attributed to Christ’s crucifixion. The best method to determine when the Romans crucified Christ requires the process of elimination. Humphreys and Waddington summarize the three main components to use to establish the correct date regarding Christ’s crucifixion:
There are three main pieces of biblical evidence for dating the Crucifixion:

1. Jesus was crucified when Pontius Pilate was procurator of Judea during AD 26–36 (all four Gospels; also Tacitus, Ann. 15:44).
2. All four Gospels agree that Jesus died a few hours before the commencement of the Jewish Sabbath, that is, he died before nightfall on a Friday. In addition, the earliest writings that explicitly state the date of the Crucifixion all have it as a Friday.
3. All four Gospels agree to within about a day . . . that the Crucifixion was at the time of Passover.

Christ’s crucifixion took place on a Friday afternoon, between A.D. 26 and A.D. 36, and on or near Passover. The following details utilize this and other previous research to verify the exact date for Christ’s crucifixion.
Exodus 12:6 fixed Nisan 14 as the Passover date. They killed a lamb each Nisan 14 “in the evening” (Ex 12:1–8 ). They measured a day from evening to morning, but that practiced changed to a morning reckoning. This evening reckoning or morning reckoning calculation permits Passover to fall either on Nisan 14 or Nisan 15. Between A.D. 26 and A.D. 36 only A.D. 27, 30, 33, and 34 place Nisan 14 or 15 on a Friday. The first step to determining which date the Scriptures state as the crucifixion Passover requires a simple reason that eliminates A.D. 27. John the Baptist’s ministry began in Tiberius Caesar’s fifteenth year, or A.D. 29. Christ’s crucifixion occurred after his ministry began in A.D. 29, thereby eliminating A.D. 27. The second step means eliminating A.D. 34 as a possibility. This requires eliminating Nisan 15 as an option. The reason scholars entertain Nisan 15 relates to which weekday Christ celebrated the last supper. The Synoptic Gospels state that Christ celebrated the last supper as a Passover meal, so it took place on Thursday, Nisan 14, which places Christ’s crucifixion on Friday, Nisan 15. John, however, never calls the last supper a Passover meal, so it took place on Thursday, Nisan 13, which places Christ’s crucifixion on Friday, Nisan 14. The solution to this dilemma requires examining how the Jews measured their days.

Fullfilled prophecies in the bible Prophe16

Passover could be reckoned from sunset to sunset or sunrise to sunrise. . . . Josephus . . . seems to indicate a sunrise to sunrise reckoning. The Mishnah states that the Passover lamb must be eaten by midnight which would seem to indicate that the new day began . . . at sunrise. . . . Since there were two systems of reckoning the day . . . this would be a solution to the disagreement between the synoptics and John. . . . The Galileans and Pharisees used the sunrise to sunrise reckoning whereas the Judeans and Sadducees used the sunset to sunset reckoning. Thus, according to the synoptics, the Last Supper was a Passover meal. Since the day is to be reckoned from sunrise, the Galileans, and with them Jesus and His disciples, had the Paschal lamb slaughtered in the late afternoon of Thursday, Nisan 14, and later that evening they ate the Passover with the unleavened bread. On the other hand, the Judean Jews who reckoned from sunset to sunset would slay the lamb on Friday afternoon which marked the end of Nisan 14 and ate the Passover lamb with the unleavened bread that night which had become Nisan 15. Thus, Jesus had consumed the Passover meal when His enemies, who had not as yet had the Passover, arrested Him. This gives good sense to John 18:28 that the Jews did not want to enter the Praetorium so as not to be defiled since later that day they would slay the victims for those who reckoned from sunset to sunset. After Jesus’ trial, He was crucified when the Paschal lambs were slain in the temple precincts. This fits well with the Gospel of John. . . . This solution would mean that there were two days of slaughter. This would solve the problem of having to slaughter all of the lambs for all of those participants at the Passover season. . . . Although one cannot be overly dogmatic, it does fit well with the data at hand. It is simple and makes good sense.

This eliminates Nisan 15 and thereby A.D. 34 as a possible crucifixion date, reducing the options to A.D. 30 and A.D. 33.

The third step requires eliminating A.D. 30. Christ’s ministry began, as stated previously, between his baptism in the summer or fall A.D. 29 and his first ministry Passover in A.D. 30. Jesus celebrated Passover at least three times during his ministry (John 2:13, 23, 6:4, 11:55). Christ’s crucifixion, therefore, took place in at least A.D. 32. That leaves A.D. 33 as the only viable option to list as the crucifixion year, or as Finegan states: “According to
the foregoing analysis . . . the crucifixion of Jesus was most probably on Friday, Apr 3, A.D. 33, corresponding to Nisan 14.” 15

The history data surrounding Lucius Sejanus favors the AD 33 date

James M. Rochford (2022): If the AD 27 is too soon and the AD 36 date was too late, this leaves us with only AD 30 and AD 33. Scholars have pointed to a historical figure to solve our dilemma: Lucius Sejanus.

Pontius Pilate (the Roman governor of Judea) was appointed by Lucius Sejanus. Sejanus was arguably the most powerful man in the Roman Empire—second only to emperor Tiberius. Sejanus commanded the imperial guard, and he had almost complete control of the Roman military. Emperor Tiberius had retired to the island of Capri, and for all intents and purposes, he was politically out-of-commission. He had given stewardship of the military over to Sejanus—his first in command.

Sejanus was a horrid anti-Semite, and Pilate implemented his anti-Jewish policies in Judea. Pilate raised up embossed statues of the Emperor in Jerusalem; he seized money from the Temple treasury (the Corbanus); he put down Jewish protests with covert Roman soldiers, who wore plain clothes and wielded clubs. Pilate killed or oppressed many Jews under his reign. Together, Sejanus and Pilate ran an anti-Semitic regime.

By Roman law, the Jews had a right to appeal to the emperor for this injustice, but Emperor Tiberius was isolated, gallivanting on the island of Capri. He never heard any of these complaints, because Sejanus interrupted any attempt to appeal to him. Hoehner writes:

How could all these insults continue without the protest of the Jews to the Roman government? This was not a problem as Sejanus was in full control. Any complaint sent to Tiberius would be destroyed by Sejanus before reaching the island of Capri.[6]

All was going well for Pilate until Sejanus finally overstepped himself with the Emperor. Sejanus sought to displace Emperor Tiberius, slowly killing off all of the heirs to the royal throne before he tried a coup d’état on the Emperor himself. Eventually, Tiberius pieced together the fact that Sejanus was responsible for the insurrection, and he realized that he was positioning for an assassination. On October 18th, AD 31, Emperor Tiberius executed Sejanus for the capital crime of treason, beheading him on the spot. After this insurrection was put down, Tiberius became incredibly suspicious of all of Sejanus’ friends, cynical that anyone could be a part of Sejanus’ treason.

Remember, one of Sejanus’ close friends was Pontius Pilate.

Because Sejanus (a traitor to the Emperor) had appointed Pilate, Emperor Tiberius became incredibly suspicious of Pilate. Anyone connected with Sejanus was viewed as another potential assassin or insurrectionist.

Paranoid that the Emperor would execute him next, Pilate pledged his allegiance to the throne by placing shields with Tiberius’ name on them in the former palace of Herod the Great. The Jews complained about this, probably because these shields referenced the Emperor’s divinity, and they complained to Tiberius. When Tiberius heard about this act, he suspected that Pilate still held anti-Semitic (and thus, pro-Sejanus!) directives, and it made him even more suspicious of Pilate’s loyalty.

Herod Antipas reported Pilate’s anti-Semitic attitude to Tiberius, ratting him out and making him look like a pro-Sejanus traitor. These two men were enemies, because of Pilate’s history of persecuting the Jews, and Herod Antipas held severe leverage over him with the emperor. 22

How does this historical information about Sejanus explain the biblical account?

Knowing all of this history, consider how this resolves the difficulties in several biblical texts.

(Lk. 23:6-12) “When Pilate heard it, he asked whether the man was a Galilean. And when he learned that He belonged to Herod’s jurisdiction, he sent Him to Herod, who himself also was in Jerusalem at that time. Now Herod was very glad when he saw Jesus; for he had wanted to see Him for a long time, because he had been hearing about Him and was hoping to see some sign performed by Him. And he questioned Him at some length; but He answered him nothing. And the chief priests and the scribes were standing there, accusing Him vehemently. And Herod with his soldiers, after treating Him with contempt and mocking Him, dressed Him in a gorgeous robe and sent Him back to Pilate. Now Herod and Pilate became friends with one another that very day; for before they had been enemies with each other.”

For years, commentators wondered why Pilate—a man of such horrific anti-Semitism—would bend to the Jews in such a way.

This whole event makes sense in light of an AD 33 date for the crucifixion. If Christ was executed in AD 30, Sejanus would’ve still been in power. Pilate would’ve still been an aggressive tyrant against the Jews, and he would’ve spit in their face, when they tried to push him around politically.

But, if Christ was killed in AD 33, then Pilate would’ve been terrified of offending the Jews! Remember, Pilate was already in hot water with Tiberius, because his anti-Semitism appeared to be pro-Sejanus loyalty, and Pilate was trying to distance himself from Sejanus’ failed insurrection. This would make sense why Pilate was trying to be friendly with Herod: he was trying to get on his good side. Pilate didn’t want to make another wrong move that would give Herod the opportunity to rat him out again.

(Jn. 19:12) As a result of this Pilate made efforts to release Him, but the Jews cried out saying, “If you release this Man, you are no friend of Caesar; everyone who makes himself out to be a king opposes Caesar.”

Before the death of Sejanus, Pilate probably would’ve scoffed at the Jewish religious leaders’ political posturing. But, if Sejanus had been killed already, then Pilate would not have wanted any more accusations getting back to Caesar; therefore, he succumbs to their demands. Hoehner writes:

The phrase “friend of Caesar” is a technical phrase which meant that such a one was among the elite in the Roman government who were loyal to the emperor. To lose the status of “amici Caesaris” meant political doom. Pilate realized that he had overstepped himself in the shields episode and could not afford to get into more trouble with Tiberius.

This threat would have been completely null and void, if it was given in AD 30. Sejanus would’ve intercepted any potential petition to Tiberius, and Pilate could’ve quelled any disobedience, as he had in the past (Luke 13:1). But, if this threat came in 33 AD, quickly on the heels of Sejanus’ squashed treason, it would’ve held tremendous weight to Pilate’s already paranoid demeanor. Again, Hoehner writes:

If the crucifixion occurred in AD 30 the Jews’ threat would be empty indeed since Tiberius could not be reached except through Sejanus. However, in AD 33 this is a loaded threat… After the death of Sejanus, Tiberius’ new policy was not to disturb the Jewish customs and institutions. Without the historical data about Sejanus, we are left with a question as to why Pilate would be so passive toward the Jewish religious leaders. On the other hand, given the data, the picture of Pilate in the NT makes perfect sense if these events occurred in AD 33. 16

Oxford Scholars Consult the Stars to Date Crucifixion to 33 A.D.

Four dates have been proposed by scholars as the historical date of the Crucifixion of Christ, but only one--Friday, April 3, in the year 33 A.D.--is backed up by astronomical history, two Oxford University scientists say.

Colin J. Humphreys and W.G. Waddington, writing in the prestigious British journal Nature, present fresh evidence that the Crucifixion took place on the first Friday of April, 33, based on a calculation that a partial eclipse of the moon could be seen in Jerusalem on that date. Humphreys and Waddington say that this eclipse appeared to be "blood red" and followed a dust storm that "darkened the sun," just as the apostles said in the Gospels.

"Presumably, this eclipse was considered irrelevant to the date of the Crucifixion since it was believed to be invisible from Jerusalem," the two Oxford scientists declare. "However, the more accurate calculations presented here prove that this eclipse was visible." For centuries, scholars have argued whether Christ was crucified on one of four April Fridays in the first century: April 11, in the year 27; April 7, in the year 30; April 3, in the year 33, and April 23, in the year 34. The Oxford scientists use Biblical history to dismiss 27 as being too soon and 34 as being too late.

They add: "The only eminent advocate of 23 April, 34, is Sir Isaac Newton, whose chief reason seems to have been that 23 April is St. George's Day," a high Anglican holiday. Between the remaining two dates--April 7, 30, and April 3, 33--Humphreys and Waddington come out for the latter because it is the only Friday in April (at Passover time) when the moon was eclipsed by the Earth in any year from 26 to 36, the years Pontius Pilate served as Roman governor of Jerusalem and could have ordered the execution of Jesus.

Time after time in Biblical history, scholars wrote that the "sun turned to darkness" while Jesus died on the cross and the "moon to blood" just after He died. The Oxford scientists say the sun turned to darkness April 3, 33, because, according to accounts in Roman literature, a massive dust storm occurred that day. So much dust was spewed into the air from the storm that it caused the moon to look blood-red when it became visible to Jerusalem residents late in the day.

"Our calculations show that this eclipse was visible from Jerusalem at moonrise," Humphreys and Waddington write, contradicting scholars who thought the eclipse occurred out of sight of Jerusalem. "The moon rose above the Jerusalem horizon at about 6:20 p.m. (the start of the Jewish Sabbath and of Passover in 33) with about 20 percent of its disc eclipsed, and the eclipse finished some 30 minutes later at 6:50 p.m." Importantly, the scientists say, the Earth's shadow was near the top of the rising moon, making 65 percent of it to appear to be in eclipse. The color of the rising lunar eclipse would have been enhanced by the dust particles suspended in the atmosphere over Jerusalem by the storm.

"It might be thought curious that a crucifixion lunar eclipse is not mentioned in the Gospels," Humphreys and Waddington conclude. "In retrospect, this lunar eclipse would have seemed insignificant to the Gospel writers compared with the Crucifixion and Resurrection. The Gospel writers were not primarily interested in providing clues for chronologists." 17

Fullfilled prophecies in the bible Prophe23

21

Andreas Köstenberger (2014): We conclude that Jesus was most likely crucified on April 3, a.d. 33. 18
Colin Humphreys (2011): What I believe is conclusive is that we can rule out AD 30 as the year of the crucifixion, leaving April 3, AD 33 as the only possible date 19
Wikipedia: Recent astronomical research uses the contrast between the synoptic date of Jesus' last Passover on the one hand, with John's date of the subsequent "Jewish Passover" on the other hand, to propose Jesus' Last Supper to have been on Wednesday, 1 April AD 33 and the crucifixion on Friday 3 April AD 33 and the Resurrection on the third day. 20

The end date corresponds to the date the Messiah the Prince is cut-off. End Date of The Prophecy — April 3, A.D. 33

Neverthirsty: Jesus died on April 1, A.D. 33 in the Gregorian calendar. In the Julian calendar the date is April 3, A.D. 33 and in the Jewish calendar it is Nisan 14, 3793. 6

Jesus died, therefore, on Friday, April 3, AD 33 at about 3 p.m., a few hours before the beginning of Passover day and the Sabbath. This is the date in the Julian calendar, which had been introduced in 46 BC, and follows the convention that historical dates adhere to the calendar in use at the time.24

1. John F Walvoord: Daniel: The Key to Prophetic Revelation 2012
2. Dr. Thomas L. Constable: Notes on Nehemiah 2022
3. Frank M. Cross, “A Reconstruction of the Judean Restoration,” Journal of Biblical Literature (1975)
4. Nathan Jarrett: The Prophecy of Prophecies: Correcting Harold Hoehner’s Interpretation of Daniel’s 70 Weeks December 2021
5. Is it significant the 7 weeks and 62 weeks are separated in Daniel 9:25?
6. Neverthirsty: Prophecy of Daniel’s Seventy Weeks – Daniel 9:24-25
7. David J. Hamstra: THE SEVENTY-WEEKS PROPHECY OF DANIEL 9:24–27 AND FIRST-CENTURY AD JEWISH MESSI Y AD JEWISH MESSIANIC EXPEC ANIC EXPECTATION 5-11-2020
8. Arnold Fruchtenbaum: The Messianic Time Table According to Daniel the Prophet April 20 2018
9. Dr. Ralph F. Wilson: Appendix 3. The Case for a Sixth Century Dating of Daniel 2010
10. JUSTIN ROGERS, Ph.D.: The Date of Daniel: Does it Matter? December 2016
11. George Gunn: DANIEL 9:24-27 – THE SEVENTY HEPTADS August 10, 2010
12. Dr. Musekiwa: The Book of Daniel: The Problem of Dating September 9, 2018
13. J. Paul Tanner: IS DANIEL’S SEVENTY-WEEKS PROPHECY MESSIANIC? PART 1 April–June 2009
14. Peter W. Flint: Contents of Daniel 1996
15. Evidenceforthebible: Scientific Evidence For The Day Of Crucifixion
16. James M. Rochford: Dating Jesus’ death: April 3, AD 33 2022
17. Thomas O'Toole: Oxford Scholars Consult the Stars to Date Crucifixion to 33 A.D. April 20, 1984
18. Andreas J. Kostenberger: APRIL 3, AD 33 WHY WE BELIEVE WE CAN KNOW THE EXACT DATE JESUS DIED 4.3.2014
19. Colin Humphreys: The Mystery of the Last Supper pp. 72 2011
20. Wikipedia: Chronology of Jesus
21. Colin J. Humphreys and W.G. Waddington: THE JEWISH CALENDAR, A LUNAR ECLIPSE AND THE DATE OF CHRIST'S CRUCIFIXION 1992
22. Jeffrey L. Edwards: THE ARCHAEOLOGICAL DISCOVERIES AND LITERARY RECORDS RELATED TO THE APOSTLE PETER 2017
23. Kris Udd: Seventy Sevens are Determined
24. The Death of Jesus
25. God of the exact: Daniel’s Seventy Week Prophecy
26. JOHN F. WALVOORD: EVERY PROPHECY OF THE BIBLE (1990)
27. Dr. Jacques B. Doukhan: ON THE WAY TO EMMAUS Five Major Messianic Prophecies Explained 2012
28. Klaus Koch: Das Buch Daniel 1980
29. WatchJerusalem: Can We Trust the Book of Daniel? 2019
30. JOHN F. WALVOORD: Every Prophecy of the Bible: Clear Explanations for Uncertain Times September 1, 2011

Otangelo · 21 The prophecy of tyre Sat Jan 21, 2023 5:19 am

Otangelo

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The prophecy of tyre

https://reasonandscience.catsboard.com/t2435-fullfilled-prophecies-in-the-bible#9803

Over 2,400 bible-foretellings of future events came true and not one ever failed. Proves the christian God, the christian bible and everything in it are fact. Consequently, this disproves all other religion including unbelief. Including atheism.

https://eternal-productions.org/101prophecy.html

objection: 1) and 2) false bible teachers who are in it for the money, not a prophecy, this is an observation of human nature.
3) and 4) everyone will hear the word of God and see the same events, wishful thinking and self-centrism. They couldn't imagine not being the most important thing in the world.
5) Mankind capable of destroying everything. Yeah, man made desertification in Egypt and the middle East is hardly shocking to anyone back then with eyes, memories, or records. People will make big weapons, wishful thinking again, and an extrapolation of what they were already up to.
6) Flesh dissolving could be imaginative or just observing dehydration. A completely dehydrated body is tiny compared to a fully hydrated one.
7) Global cry for peace. Wishful thinking again.
If you want to pick specific ones you'll need to state them. Giving huge lists just means I get to pick my faves. I didn't even do that here, I just started from the top.

Answer: 1) / 2) Answer: Whatever it says is a prophecy as long as it comes to pass. Just because it can be other things (human nature) doesn't change the fact.
3) / 4) Answer: I hope everyone reads your lazy comment. What could not possibly have occured has occured at a rapid pace in a short time and as fulfilled and yet you post an unrelated false equivalency and say it hasn't happened. Everyone will know it has happened, duh. Bible was translated in all languages since the printing press and the internet has a bible for everyone in every language. We have television channels for christianity a church on every corner and on and on.
5) Answer: It was fulfilled whether you like it or not. They could not possibly have foretold the cobalt bomb without supernatural inspiration which they apparently had to know in advance.
6) Answer: FULFILLMENT: It says their tongues and eyes will consume away before they can even fall off their feet. This in direct response to an attack. It would have to be a rapid enough event so as to prevent being conquered, so no, not dehydration. it wasn't imagination because Isreal was attacked many times and their foes received great punitive action for it.
7) How many times do you have to hear these satanist loons in government say 'new world order' to realize they are at least selling that it would be world peace? (they're lying)
Christians have been making peace and hoping for world peace for the longest. They write christmas songs about it don't ya know? Politicians who say they are christian are almost always lying to get elected, so don't try and count them as christians.
Sure I'll pick two. The Tyre prophecy and number 6 above. Let's go.

objection: 1) If just stating something that comes to pass is a prophecy then I can prophecy that the sun will rise tomorrow and receive accolades. Observing human nature or the world around you and saying "this is likely to continue" is a worthwhile thing to do, but it is just prediction and reason, not supernatural.
3) If everyone says "our superior culture will be admired by everyone" and eventually someone (out of many) is right is it really a God-given power of prediction? It is just pride.
7) Not sure your point. Thanks to the Roman Empire and the Age of Exploration most governments are heavily influenced by Christian values, including imposing those values on others. If they are fulfilling Xtian values and goals then what makes them satanic?
6 and Tyre, give me a bit to read up.

Ezikiel predicted that Tyre would be razed and all of it's towers and walls destroyed, it's ports abandoned (used for fishing) and the city ended by Nebuchadnezzar II.
None of this happened.
Nor was it "many nations" it was one empire.
It was besieged for 13 years and may or may not have negotiated a surrender.
https://www.worldhistory.org/Tyre/
https://en.wikipedia.org/wiki/Siege_of_Tyre_(586%E2%80%93573_BC)?fbclid=IwAR24-KNBYjvqrQukNsgwd5r7YwuzWcgRYelmK3V0K23gFg7T-X4cYCgqXkk

Ezikiel then amended his "prophecy" shortly after the siege, suggesting that he wasn't prophesying anything, just looking at local politics.
Alexander the Great broke the walls of Tyre 250 years later and killed most of the population, but the city was never abandoned and is still inhabited.
Why was God pissed at Tyre anyway? Accounts say that it was a major trading partner of Israel.

Answer: OK I read the atom bomb bit.
My favorite authors are Jack Vance and Michael Moorcock, so the word "unimaginable" doesn't mean anything to me, at all.
But let's pretend that the ancients didn't have good imaginations for some reason and relied only on what they could see in reality, read in books, hear in stories or see in visions.
https://www.blueletterbible.org/nkjv/zec/14/12/s_925012
It describes the Mount of Olives becoming a volcano and vaporizing people. It happens. Not to that Mountain, it isn't volcanic, but elsewhere.
In fact there has been widespread trade across the Mediterranean and Middle East to India for a long time and there are many volcanoes, active and not, across that area.
They have seen this shit before, or seen it written down. They have certainly seen the results of it and cities offed by volcanoes is not uncommon, volcanoes spew out decent fertilizer and are good places to grow crops.
Living with volcanoes

Answer: Let's clear up the unrelated ones first:
3) That's not what it says. It's saying that our commission is to spread the information around the world and once we have accomplished this, God comes back. It has to be spread around so that everyone has heard it before God will return. Where do you find arrogance in that, because I don't see it. IF someone in a factory says my quota is 200 units a week in order for me to get paid every Friday, that's not pride, that's my job. You can always say no. Nobody is stopping you.
7) A cult runs most countries if you did not know. They're just about all in bed together. Pagan groups the world over are collaborating for world domination. They are only playing to the crowd in terms of being fair and having some semblance of freedom. They are working toward a world where extreme brutality by them upon the peoples is commonplace. They are rebuilding ancient pagan Rome and all the persecution that went with it. Catholicism is satanism. That's why nothing they did seemed to fit in the bible anywhere. They're imposter christians. For instance, George Bush and his son and John Kerry are in the pagan group 'Skull & Bones' while Trump is in the pagan group 'Knights of Columbus'. Flush and repeat. Satanism rules the world right now. There won't be peace for much longer.
Protestants do push for their religion, no different than the atheist pushes for evolution. Neither's preference 'pushes' anything on anyone, it merely means they prefer their goals and wish to proclamate such and spread it around. World peace has been a goal of protestant christians for ages. It's what the bible is all about when you look at the big picture.
1 and 6) Answer: You've had probably a million days of life to know the sun will rise which is very simple as it has only one condition to be met to fulfill. The nuclear prophecy had lots of conditions that were highly unusual that had to be met which made it very specific and very difficult to fulfill. It was also the sort of thing the ancients would have had no idea about and yet, they accurately foretold it due to inspiration from what had to have been a supernatural force. They had no assurance it would happen from past occurances. All this means it had to be supernatural. Let's look at the event foretold.:
PROPHECY: The use of nuclear weapons were anticipated (Zechariah 14:12) which was unimaginable in Zechariah's day.
FULFILLMENT: The atomic bomb consumes its victims just as God warned 2500 years ago. "Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth."
Zechariah 14:12 - "And this shall be the plague wherewith the Lord will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth."
1. a weapon capable of melting human flesh before a person falls off their feet implies nuclear weapons being predicted in the first place in a time when explosives and nothing of the sort was known about.
2. the mention of it happening to anyone who attacks isreal and zechariah's reputation.
3. america being known as a christian nation (spiritual isreal/spiritual jerusalem) and being highly populated with christians whether it technically started out as a christian nation or not, and pearl harbor taking place.
4. the effects of nuclear bombs on nagasaki and hiroshima matching the detailed effects of what would happen in response to attack. using the power of deduction one asks what else could do this?
5. someone of ancient times would percieve what they saw as a plague since it's the closest thing they can compare it to.
6. and finally, not just in part, but all pieces of this considered in whole prove it.
the temperature of a nuclear explosion is 50-150 million degrees fahrenheit. the temperature human flesh melts is 1400°F to 1800°F. also note what it says about eyes and tongues... the mouth would be open screaming for a split second allowing the tongue to be melted and eyes would be wide with horror/wind melting them.
nothing else can do this.

PROPHECY: TYRE WOULD BE DESTROYED
FULFILLMENT:
1. nebuchadnezzar destroyed mainland tyre.
2. later, alexander destroyed island tyre.
but you say, 'but there are buildings there now!'
3. when the prophecies were made by ezekiel, he was referring to a mainland and an island, not a peninsula as we have now. whether or not the name tyre is still kept doesn't matter. tyre's a whole different thing now than was prophesied about.
hence every prophecy was *exactly* fulfilled in great detail.
Tyre was destroyed because:
"Tyre’s exclamation at the fall of Jerusalem manifested unfeeling exultation over the calamity of Israel, as she looked for self-enrichment through the fall of God’s people as a commercial rival (see Prov. 17:5). Tyre rejoiced over Jerusalem’s ruin because free passage for her caravans would mean greater prosperity in trade."

Objection: 1) The mainland fort was not called Tyre, that was the name of the city on the island. They owned territory on the mainland which was probably destroyed before the false prophet Ezikiel died three years into the siege.
2) 7 “For this is what the Sovereign Lord says: From the north I am going to bring against Tyre Nebuchadnezzar[b] king of Babylon, king of kings, with horses and chariots, with horsemen and a great army. 8 He will ravage your settlements on the mainland with the sword; he will set up siege works against you, build a ramp up to your walls and raise his shields against you. 9 He will direct the blows of his battering rams against your walls and demolish your towers with his weapons. 10 His horses will be so many that they will cover you with dust. Your walls will tremble at the noise of the warhorses, wagons and chariots when he enters your gates as men enter a city whose walls have been broken through. 11 The hooves of his horses will trample all your streets; he will kill your people with the sword, and your strong pillars will fall to the ground. 12 They will plunder your wealth and loot your merchandise; they will break down your walls and demolish your fine houses and throw your stones, timber and rubble into the sea. 13 I will put an end to your noisy songs, and the music of your harps will be heard no more. 14 I will make you a bare rock, and you will become a place to spread fishnets. You will never be rebuilt, for I the Lord have spoken, declares the Sovereign Lord.
False prophets should avoid naming names. Alexander was not the guy designated with the task.
Alexander did conquer it 250 years later and then gave it to one of his generals to administer as a city, not as prophesized: 19 “This is what the Sovereign Lord says: When I make you a desolate city, like cities no longer inhabited, and when I bring the ocean depths over you and its vast waters cover you,
It never was covered by water, it was never uninhabited. a city that is not covered by water or uninhabited is not "like a city that is", it is "unlike" a city that is.
Anyway, "prophesying" that an ancient city will fall to siege at some point in the next few thousand years IS NOT A PROHECY, it is an extremely OBVIOUS guess. Find me any city that has not fallen to siege at some point to somebody. This is like prophesying that the sun will come up tomorrow, again.
again
3) yes the mainland fell to invaders a few times, shock of shocks, it is more vulnerable to armies that walk everywhere than an island is. Which is why both Nebuchadnezzar and Alexander tried to make it a peninsula by piling rocks in the ocean. Nebuchadnezzar didn't succeed.
Nebuchadnezzar did not ravage the city, he negotiated peace after a long siege.
Is it the same city? It was never uninhabited, it is still there. Did you forget "You will never be rebuilt, for I the Lord have spoken, declares the Sovereign Lord."
You will never be rebuilt, for I the Lord have spoken, declares the Sovereign Lord.
The Sovereign Lord needs to stop giving people false prophecies if he wants to be taken seriously.

Otangelo · 22 The book of Isaiah 53, and the dead sea scrolls Sat Feb 04, 2023 4:43 am

Otangelo

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The book of Isaiah 53, and the dead sea scrolls

Mark Niyr (2020): The significance of the suffering visible on the Shroud is aptly summarized by a prophecy from the Hebrew Scriptures found in the book of the Jewish prophet Yesha’Yahu (Isaiah) chapter 53. This prophecy from the prophet Isaiah was written 700 years before the birth of Yeshua. Copies of this book of Isaiah were recovered from among the Dead Sea Scrolls in Israel—with Hebrew texts inscribed and copied as far back as 125 years before the birth of Yeshua.

Fullfilled prophecies in the bible IHUSbwb

(1) [LORD, j ] Who has believed our message and to whom has the arm of the LORD [YHVH]k been revealed? . . . (3) He was despised and rejected by mankind, a man of suffering, and familiar with pain. Like one from whom people hide their faces he was despised, and we held him in low esteem. (4) Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted.

The opening word “LORD” is not found in surviving Hebrew texts of Isaiah 53. However, the fact that the word “LORD” does exist at this point in the Greek translation of the Jewish Septuagint of Isaiah 53 provides evidence that the word “LORD” [or Heb. YHVH] did originally exist in the ancient Hebrew texts when the Jews of Alexandria, Egypt translated Isaiah from Hebrew into Greek during the 2nd or 3rd century B.C./B.C.E. Dead Sea Scroll scholars have found impressive evidence from their research of the Dead Sea Scrolls that the Jewish translation of the Hebrew Scriptures into Greek was translated from what at that time was considered best and oldest of the ancient Hebrew manuscripts. Thus, the opening word “LORD” in Isaiah 53:1 from the Jewish Septuagint would indicate that Isaiah chapter 53 was a prayer from the prophet Yesha’Yahu (Isaiah) directed to the “LORD” God on behalf of himself and Isaiah’s people Israel—rather than some alleged report being articulated by gentiles of something they had “never heard of before,” “nor understood” (Isa. 52:15). The superiority of the Septuagint’s Hebrew base text as compared to the Masoretic Text is substantiated by Emanuel Tov in: The Earliest Text of the Hebrew Bible: The Relationship between the Masoretic Text and the Hebrew Base of the Septuagint Reconsidered . Septuagint and Cognate Studies. See Emanuel Tov’s contribution pp. 137‐144. 17 Emanuel Tov is considered one of the world’s foremost and eminent scholars of the Dead Sea Scrolls. He was appointed by The Israel Antiquities Authority as Editor‐in‐ Chief of the Dead Sea Scrolls Publication Project where he was in charge of a team of sixty scholars worldwide. Also, it is highly significant that every citation of Isaiah 53:1 by Yeshua’s personal first-century talmidim (disciples) include the word “Lord” in their quotations of Isa. 53:1 (John 12:38, Rom. 10:11). It is quite likely the word “Lord” (Heb. YHVH) did still exist in Hebrew manuscripts during the 1st century.

(5) But he was pierced for our transgressions, [I.e. Pierced wounds to suffer God’s judgment for our sins.] he was crushed [Hebrew dacha: bruised, smitten.] for our iniquities; [I.e. for our sins.] the punishment that brought us peace was on him, and by his wounds [“Wounds” here is the Hebrew word chaburah: meaning scourge marks, stripes, stroke marks on the skin.] we are healed. (6) We all, like sheep, have gone astray, each of us has turned to our own way, and the LORD [YHVH] has laid on him the iniquity of us all. [I.e. God laying our iniquity, our sin, upon him.] (7) He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, [I.e. like a sacrificial lamb.] and as a sheep, before its shearers is silent, so he did not open his mouth. [Yeshua was silent before his accusations at his trial— Matt.26:62‐63; 27:12‐14.] ( By oppression and judgment he was taken away. Yet who of his generation protested? [Some translations use the words “his descendants” here instead of “his generation.” However, the Hebrew word is dor, meaning “generation” (such as used in Gen. 15:16), or “age.” Also, the Jewish Greek Septuagint has genean autou translated “his generation” (not “his descendants.”)] For he was cut off from the land of the living; [I.e. Killed.] for the transgression of my people he was punished. [I.e. Punished as a substitute sacrifice for the transgression/sin of the people.] (9) He was assigned a grave with the wicked, [I.e. His executioners assumed he would be buried with other wicked criminals.] and with the rich in his death, [I.e. There would be a deviation from the original plan for burial among wicked criminals. Here, the Dead Sea Scroll, namely, the Great Isaiah Scroll from Cave 1(QIsa‐ a) Masoretic Text of the Dead Sea Scrolls states that his grave would be via “a rich man his tomb.” Instead of a community grave among wicked Roman criminals, Yeshua was hastily buried in the nearby tomb of a rich man named Yosef of Ramatayim (Joseph of Arimathea) who just happened to have his own newly hewn tomb nearby. Even still, there was barely enough time to place Yeshua in the tomb before the approaching evening which initiated the festival Sabbath of the Pharisees. Matt. 27‐60).] though he had done no violence, nor was any deceit in his mouth. (10) Yet it was the LORD’S [YHVH] will to crush [Heb. dacha, bruise, smite.] him and cause him to suffer, and though the LORD [YHVH] makes his life an offering for sin, [The word “offering” is the Hebrew word asham – the very same word used in Lev. 5 for the “guilt offering” atonement for sin sacrificed at the Temple.] he will see his offspring [I.e. “will see posterity, future generations,” not “his offspring.” The word “his” is not in the Hebrew text nor in the Jewish Greek Septuagint. ] and prolong his days, and the will of the LORD [YHVH] will prosper in his hand. (11) After he has suffered, he will see the light of life and be satisfied; [Here we have a Hebrew triplet. This is a Hebraism where the same concept is rephrased three times in three different ways. It provides clarity, reinforcement of the message, and emphasis. In preparation for this triplet, notice in the prior verses 8‐10 that the suffering servant (represented as “an offering for sin”—literally the Hebrew “asham”—the Temple’s “guilt sacrifice” of Lev. 5:6), then dies being “cut off from the land of the living,” and his grave is reassigned to a rich man’s tomb. Then, immediately following these references to his death, the three Hebrew triplet statements begin in succession starting in verse 10: namely, (a) he “sees posterity, future generations,” (b) “his days are prolonged,” and (c) “after he has suffered, he will see the light of life.” This Hebrew triplet points to life after death: namely, resurrection. ( the discovery of the Dead Sea Scrolls brought new information about this verse and “the light of life”).] by his knowledge my righteous servant will justify many, and he will bear their iniquities. [This sentence (verse 11) establishes that the suffering servant of Isaiah 53 is specifically God’s “righteous servant.” Nowhere in Isaiah, nor within the entire Bible, is the nation Israel ever identified as “God’s righteous servant.” In fact, just the opposite! Throughout the prior chapters of Isaiah, it is important to note that Isaiah is building a sharp contrast between two different servants: namely, the servant nation of Israel who is lamented as God’s “wayward and disobedient servant”‐‐Isa. 42:17‐25; 43:22‐44:1; 21‐22; 48:1, 4‐5, 8‐10, 12, 18) contraposed to God’s “righteous Messiah servant” (42:1‐4; 52:13‐15; 53:1‐12) who does no violence (53:9), nor has any deceit in his mouth (53:9), who intercedes for his transgressors (53:12), and whose vivid details throughout Isaiah 53 match the sacrificial mission of Yeshua). It is specifically this “righteous servant” who “bears the iniquities” of many as a “guilt offering” in order to effectuate their “justification” from the guilt of sin before God.] (12) Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life unto death, [Once again, this is another reference to resurrection of life after death for the suffering servant: namely, because he poured out his life unto death, therefore after his death he will ultimately be given “a portion among the great,” and “will divide the spoils.”] and was numbered with the transgressors. [Corresponding to this servant, Yeshua was numbered with (or crucified between) two Roman criminals (John 19).] For he bore the sin of many, and made intercession for the transgressors. [While Yeshua “bore humanity’s sin” on the cross, he prayed, making “intercession” to God for his transgressors and executioners: “Father, forgive them; for they know not what they do” (Luke 23:34 KJV).]

It is impressive that the above prophecy was written by Isaiah 700 years before the birth of Yeshua. This prophecy from Yesha’Yahu (Isaiah) was revealing that the Jewish sacrificial offerings were prophetic: that they ultimately pointed beyond the sacrificial animals to a person (Messiah) who would become “the Lamb of God who takes away the sin of the world” (John 1:29 NASB): namely, the (Heb.) asham—i.e.: the “guilt offering” for sin (Lev. 5:6).1

Beliefmap:
Isaiah 53:2 prophesies that “He has no stately form or majesty.” This is relevant because Jesus too was seen merely as a poor sage, with a trivial pedigree, and coming from an unimportant town. He lacked the glory and trappings of royalty.

Relevant scriptures on Jesus's hometown include:
Matthew 13:55-57 -- Is not this the carpenter’s son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas? And His sisters, are they not all with us? Where then did this man get all these things?” And they took offense at Him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own household.”
John 1:45-46 --Philip found Nathanael and said to him, “We have found Him of whom Moses in the Law and also the Prophets wrote—Jesus of Nazareth, the son of Joseph.” Nathanael said to him, “Can any good thing come out of Nazareth?” Philip said to him, “Come and see.”

During his ministry, Jesus and his disciples depended entirely on the donations of others.
Matthew 10:9-11-- Do not acquire gold, or silver, or copper for your money belts, or a bag for your journey, or even two coats, or sandals, or a staff; for the worker is worthy of his support. And whatever city or village you enter, inquire who is worthy in it, and stay at his house until you leave that city.
Luke 9:58 -- And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.”

Isaiah 53:3 prophesies that “He was despised … we did not esteem him.” This represents a deep similarity between Jesus and the suffering servant because Jesus too was widely hated and rejected by the Jews.

Jn 19:14-15 -- And [Pilate] said to the Jews, “Behold, your King!” So they cried out, “Away with Him, away with Him, crucify Him!”

Several scriptures testify to the Jews' harsh rejection of Jesus (Mark 3:1-6, Luke 22:47-71). For example:
John 19:21 -- the Jews were saying to Pilate, “Do not write, ‘The King of the Jews’”
John 8:48 -- The Jews answered and said to Him, “Do we not say rightly that You are a Samaritan and have a demon?” (See Matthew 12:22-24)
Luke 4:16-30 -- And He came to Nazareth,... And He said, “Truly I say to you, no prophet is welcome in his hometown ... they got up and drove Him out of the city, and led Him ... in order to throw Him down the cliff.
Luke 23:18-25 -- But they cried out all together, saying, “Away with this man [Jesus], and release for us Barabbas!” (He was one who had been thrown into prison for ... murder.) ... they were insistent, with loud voices asking that He be crucified. ... he released the man they were asking for who had been thrown into prison for insurrection and murder, but he delivered Jesus to their will.

Isaiah 53:4 prophesies that “Surely our griefs He Himself bore, And our sorrows He carried; yet we ourselves esteemed Him stricken, smitten of God, and afflicted.” Since Jesus was also regarded as being under the curse of God, this is surely a specific and important connection.

We know Jesus was regarded as the subject of God's wrath because Jesus was crucified. This is relevant because anyone crucified was seen as being under the curse of God. The following scripture was applied by Jews to the crucified: Deuteronomy 21:23 -- his corpse shall not hang all night on the tree... For he who is hanged is accursed of God

Isaiah 53:5 says “But He was pierced through [wounded] for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him.” This is relevant because, like the suffering servant, Jesus was similarly wounded for our transgressions.

Jesus was crucified (Jn 19:16, cf. 20:25).
Acts 2:23 -- this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross
Colossians 2:14 -- He has taken [our sin debt] out of the way, having nailed it to the cross.

Isaiah 53:5 says “But He was pierced through for our transgressions,… for our iniquities … by His scourging, we are healed.” This impinges on our question for two reasons. First, the historical Jesus was also scourged. Second, at least in concept, through Jesus's crucifixion, we are also spiritually healed, and this is the kind of healing Isaiah 53 is referring to.

For reports on the historical scourging of Jesus:
Mark 15:15 -- Wishing to satisfy the crowd, Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified.
Jn 19:1 -- Pilate then took Jesus and scourged Him.
Jesus, in concept, died in a way that provided a substitutionary atonement for the wicked. (For scriptures, see comments on v8.1 This is what brings the healing for us.
The focus is on spiritual healing because contextually the sickness is spiritual.
Isaiah 53:5 -- But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging, we are healed.

Isaiah 53:6 prophesies that “All of us like sheep have gone astray, Each of us has turned to his own way; But the Lord has caused the iniquity of us all to fall on Him.” This is relevant because Jesus, at least in concept as understood by Christians, also died in a way that provided a substitutionary atonement for the wicked.

Isaiah 53:7 prophesies that “He was oppressed and He was afflicted, yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, so He did not open His mouth.” This plays a role in our question because it also describes Jesus perfectly, in his affliction and in his acceptance of being slaughtered.1 (Similarly, for his being a lamb.)

Jesus remained silent when confronted and sentenced by Pilate and the chief priests (Mt 27:12-14; Mark 14:60-61; 15:4-5; John 19:8-9) as well as Herod (Luke 23:8-9). Jesus also turned himself over without a fight the night he was arrested.
Jn 1:29, 36 -- “lamb of God”; (cf. Ex 5:6 -- “Lamb… to slaughter”) Ps 44:22, Rev 5:6.
1 Peter 2:23 -- When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to Him who judges justly.

Isaiah 53:8 prophesies that “He was cut off out of the land of the living For the transgression of my people, to whom the stroke was due?” This is relevant because Jesus also was executed by crucifixion, and this was regarded as involving God's judgment, being a substitutionary atonement for the transgressions of sinners everywhere.

Isaiah 53:8 says “He was cut off out of the land of the living For the transgression of my people, to whom the stroke was due?” This matters because Jesus too was seen as a substitutionary sacrifice for the transgressions of the guilty.

Scriptures that expound on the substitutionary nature of Jesus's deed include:
1 Peter 2:22 -- and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed.
1 Peter 3:18 -- For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit;
2 Corinthians 5:21 -- He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.
Galatians 3:10 -- For as many as are of the works of the Law are under a curse; for it is written, “Cursed is everyone who does not abide by all things written in the book of the law, to perform them.”

Isaiah 53:10 prophesies that “He would render Himself as a guilt offering.” The importance of this verse is that that Jesus's death was precisely understood this way, as a guilt offering.

Bernd Jandowski translates this as “the means of wiping out guilt,”
Bernd Jandowski: “there is no mention of the blood of the Servant, nor is the Servant seen in the role of a sacrificial animal ritually slaughtered by a priestly official.” Instead “The term comes... from contexts in which--as in Genesis 26:10 and 1 Samuel 6:3-4, 9, 18 etc.---guilt-incurring encroachments and their reparation of the theme.” [“He Bore Our Sins: Isaiah 53 and the Drama of Taking Another's Place,” in Suffering Servant, 65.]

But consider two points in response.
The guilt offering was also about guilt-incurring encroachments and their reparation. (for example, “guilt offering" in 1 Sam 6), The point is that the servant serves a substitutionary role.

Isaiah 53:10 says the Servant is sinless. This is relevant because Jesus too was sinless (at least according to tradition). [Note: If one wants to loosen this to being extremely righteous, as Jewish interpretors occasionally want to do (for no good reason), then Jesus fulfills that criterion as well.]

The implication that the servant is sinless comes from multiple points:
The servant is a “guilt offering” which refers to an unblemished lamb. In Hebrew though, blemishes represented uncleanliness and sin, and by contrast, being unblemished signified cleanliness and being free of sin.
The Servant is described as righteous.
The servant reportedly “had done no violence, Nor was there any deceit in His mouth.” Such humility and honesty is characteristic of one innocent and sinless, and calls to mind the “unblemished” guilt offering requirement.

Jesus fits the context of Isaiah 53, fitting Isaiah 42:4,1 and 49:1-7,2 and 50:4-8.3 The coincidences really start to stack up.

Isaiah 42:4 -- “He will not be disheartened or crushed Until He has established justice in the earth; And the coastlands will wait expectantly for His law.” This is relevant because through Christ's church ("the body of Christ"), justice, liberty, rights, equality, and fairness have flourished all over the world in a way unseen in history. The remotest “coastlands” on the Earth are experiencing the spread of this and turning to Christ.

Isaiah 49:1-7 -- Listen to Me, O islands, And pay attention, you peoples from afar.The Lord called Me from the womb;From the body of My mother He named Me.2 He has made My mouth like a sharp sword,In the shadow of His hand He has concealed Me;And He has also made Me a select arrow,He has hidden Me in His quiver.3 He said to Me, “You are My Servant, Israel,In Whom I will show My glory.”4 But I said, “I have toiled in vain,I have spent My strength for nothing and vanity;Yet surely the justice due to Me is with the Lord,And My reward with My God.”5 And now says the Lord, who formed Me from the womb to be His Servant,To bring Jacob back to Him, so that Israel might be gathered to Him(For I am honored in the sight of the Lord,And My God is My strength),6 He says, “It is too small a thing that You should be My Servant To raise up the tribes of Jacob and to restore the preserved ones of Israel;I will also make You a light of the nations So that My salvation may reach to the end of the earth.”7 Thus says the Lord, the Redeemer of Israel and its Holy One,To the despised One,To the One abhorred by the nation,To the Servant of rulers,“Kings will see and arise,Princes will also bow down,Because of the Lord who is faithful, the Holy One of Israel who has chosen You.” This is relevant for several reasons. For example, Jesus too, having been rejected at first by his fellow Jews ("abhorred by the nation"), would say “I have toiled in vain.... Yet surely the justice due to me is with the LORD” and yet also ultimately triumphs, being “a light ot the nations So that My salvation may reach to the end of the earth.”

Isaiah 50:4-8 -- The Lord God has opened My ear; And I was not disobedient Nor did I turn back. I gave My back to those who strike Me, And My cheeks to those who pluck out the beard; I did not cover My face from humiliation and spitting. For the Lord helps Me, Therefore, I am not disgraced; Therefore, I have set My face like flint, And I know that I will not be ashamed. He who vindicates Me is near; [Who is among you... obeys the voice of His servant...?] This is relevant for several reasons. For example, Jesus too righteously turned the other cheek and was harassed, spit on, and humiliated on the cross. Jesus too yet was vindicated by God through Jesus's resurrection, and the flourishing of salvation from him.

A. Fruchtenbaum (2010): In Isaiah 52:13-15, God is doing the speaking. He is calling the attention of all to the Suffering Servant. God declares that his Servant will act wisely and his actions will gain him a position of glory. God further states that his Servant will suffer, but this suffering will eventually gain the silent attention of world rulers when they begin to understand the purpose of his suffering. The Servant will be terribly disfigured but will in the end save many. After God has thus drawn the attention of the people to his Servant, the people now respond in 53:1-9. In verses 1-3 they confess their non-recognition of the Servant in his person and calling. In verse 1 they claim to be surprised at what they had just learned from the three preceding verses. In verse 2, they note that at the time that the Servant was with them, there did not seem to be anything special about him. His childhood and growth were no different than those of others. He was not particularly charismatic in his personality that it would attract men to him. His outward features were hardly unique. On the contrary, verse 3 points out that the opposite was true. Instead of drawing the people to him, he was despised and rejected by men in general. He was a man of sorrows, acquainted with personal grief. His rejection was not merely passive; it was active, and the people did their best to avoid him.

In verses 4-6, the people confess that at the time of his suffering, they considered his suffering to be the punishment of God for his own sins. Now, however, they acknowledge that the Servant's suffering was vicarious: He suffered for the sins of the people and not for his own sins. The people confess that it was they who went astray; they each one had gone their own selfish ways, and the punishment of their sins was laid upon the Servant of Jehovah. This
passage, then, is a confession of a change of attitude on the part of the people toward the Servant as they recognized the true nature of his sufferings. The severe judgment which the Servant had suffered led the people to form an opinion of him, since his suffering seemed to mark him out as a special victim of Jehovah's anger. But now confession is made concerning the reversal of this opinion, which marks the beginning of repentance.

In verse 4 those who formerly misunderstood and despised the Servant on account of his miserable condition now are better instructed. They now recognize that the Servant of Jehovah was vicariously suffering for them and took upon himself what was actually due to them. They confess that his sufferings were of an altogether different nature from what they had supposed. They are now bearing witness against themselves, lamenting their former blindness to the mediatorial and vicarious character of the deep agonies of body and soul that were involved in the suffering. The error being confessed is that they had considered his sufferings as a punishment for sins he himself had committed.

In verse 5 the people confess that the vicarious suffering of the Servant of Jehovah resulted in reconciliation and spiritual healing. This verse penetrates more deeply into the meaning of the Servant's sufferings, seeing the connection between his passion and their sins. The connection is two-fold: Chastisement for Our Sins—suffering was the penalty for the people's transgression; Means of Reconciliation—it was the remedy by which the people are
restored to spiritual health. It was for the sins of the people that he was suffering and not for his own sins.

In verse 6 the people confess that the necessity of the sufferings spoken of in the preceding verses was that the people were so wholly estranged from God that substitution was required for reconciliation. They had strayed and selfishly sought their own way; yet Jehovah laid their sins on the Servant. Thus the people confess with penitence that they have long mistaken him whom God has sent to them for their good, even when they had gone astray to
their own ruin. In verses 7-9 the Prophet appears to be doing the speaking as he describes and details the sufferings of the Servant that lead to his death. In verse 7, the Servant is pictured as humbly submitting himself to unjust treatment. He does not speak a word in his own defense. He suffers quietly, never crying out against the injustice done to him.

In verse 8 we find the death of the Servant of Jehovah. Here we are told that after a judicial trial and judgment, he was taken away for execution. The Servant of Jehovah was being executed for the sins of the Prophet's own people, who were the ones who deserved the judgment of judicial execution. But no one seemed to realize the holy purpose of God in this event. Verse 8 is the key verse to the entire passage, in that we learn that this was a sentence of death pronounced in a court of law and then executed. This verse clearly states that he did not deserve the death. Those for whom he was dying never realized the true reason for his death. But, as verses 4-6 have related, they assumed he was dying for his own sins.

In verse 9, the burial of the Servant of Jehovah is described. After his death, those who executed him assigned a criminal's grave for him along with other criminals. A criminal is what they considered him to be, and that is the way he was executed. Yet he would be buried in a rich man's tomb! This is true poetic justice, since in actuality the Servant had done nothing wrong, nor was there anything wrong in his character.

In verses 10-12 we have the results of the sufferings and death of the Servant of Jehovah. These results in the end are very beneficial. In verse 10 it is recorded how God was pleased to allow the Servant to suffer and die. This was the means by which God was going to make the atonement for the people. The death of the Servant was an offering for the sins of the people. The ones who had gone astray and sinned would now be forgiven on the basis of the death of the Servant, for by his substitutionary death he provided the atonement for the people. God punished the Servant in the place of the people and thus the sins of the people were atoned for. This verse further states that the Servant will see his posterity and his days will be prolonged. How can that be if the Servant is killed? The only way that this would be possible is by means of resurrection. So the pleasure of the Lord, the verse concludes, will continue to prosper in his hand, for he will live again because of his resurrection.

Verse 11 declares that God will be satisfied with the work of the Servant. The Servant of Jehovah dies a substitutionary death for the sins of the people. The question now is: "Will God accept this substitution?" And the answer is yes. For God will see the sufferings and death of the Servant, and his justice will be satisfied. Therefore God can make the next statement, that because of his vicarious suffering and death, the righteous Servant will justify many. To justify means to declare righteous. So the Servant who suffered and died and is now resurrected will be able to make many righteous. The people who were sinners and could do nothing because of separation from God will be able to be made righteous by the Servant. This verse concludes by telling us how this is possible: The Servant bears their sins. Their sins are put on the Servant's account, and the account is considered paid in full by the Servant's blood. So God declares that his righteous Servant will cause many to be justified in the knowledge of himself, for he will bear their sins.

Verse 12 records that the Servant will be tremendously and greatly blessed by God in the end above all others. The reasons for this are given in the verse. First of all, he willingly and voluntarily suffered and died. Second, he was humble enough to allow others to consider him a sinner and to consider him as suffering and dying for his own sins. However, third, he actually "Bore the sins of many." For the many who are justified and made righteous are so only because he has put their sins on his account. Fourth and finally, the Servant makes intercession and pleads to God on behalf of the sinners. This, essentially, is the summary of what the content of the passage is.

If the servant is taken to be Israel, logically then the people referred to in the passage are the Gentiles. If the servant is Messiah, then the people are Israel, the Jewish people. Until Rashi, all Jewish theology taught that this passage referred to the Messiah. Since Rashi, most of rabbinical theology has taught that it refers to Israel. If the passage is taken literally and read simply, it speaks of a single individual. 3

Dr. J. B. Doukhan (2012) With Isa 53, Dan 9 shares especially the common idea of a redeemer whose suffering and death mean atonement for the iniquity of the people. Both passages use the same association of three technical words for “iniquity” (ht’ “sin,” ‘awon “iniquity,” pesha‘ “transgression;” Dan 9:24; Isa 53:4–5; cf. Isa 43:24; see above). Both passages allude to the royal origin of this Messiah. In Isa 53, this allusion is given through the usage of the technical word “my servant” (‘abdi), which is one of the most frequent titles for David (see above). In Dan 9 the same allusion is provided through the usage of the technical word nagid (“prince”), which is often used in the Bible to characterize the anointed Davidic king (2 Sam 5:2; 6:21; 7:8; 1 Kgs 1:35; 1 Kgs 14:7; 16:2, etc.)34; in the book of Isaiah the word nagid (“prince”) designates specifically the ideal eschatological Davidic king (Isa 55:3–4), through whom an everlasting covenant will be made and nations will be reached (cf. Isa 52:15). Lastly, the two passages describe in similar language the universal effect of the coming of the Messiah. The same expression larabbim (“to the many”) with the same preposition la (“to the”) is used. In Dan 9:27, the Messiah will confirm (Hiphil form) a covenant “with the many;” likewise in Isa 53:11, the Suffering Servant will bring justification (Hiphil form) to the many (rabim). 4

An Offering to Make
John Goldingay (2014): A feature of this postscript is that the prophet moves to speaking of himself in the third person: “Who among you is in awe of Yahweh, listens to the voice of his servant?” (Is 50:10). He comes back to this third-person way of speaking in the most famous of the passages about Yahweh’s servant: Isaiah 52:13–53:12. I assume, in other words, that he continues to speak about himself here, though the theological significance of the passage is not affected if it was written about him by someone else, or if it is his vision of some other unidentified person being attacked and vindicated. In this vision, Yahweh’s servant has been attacked and is as good as dead, but the vision begins by declaring that this servant is going to be vindicated. The account of the rejection and persecution that has already happened goes over again what we know from the earlier testimonies but portrays it more vividly. The servant has been repudiated and attacked by people. They believed that he was being punished by God. He was a false prophet and he got what he deserved. But they have now come to realize that this assessment must be wrong, and it seems that the key factor in this realization was the way he coped with their attacks—the fact that he did not attack them back. If he did not deserve the persecution that was being meted out to him, then one significance of what was happening was that he was suffering with them when he did not deserve to do so. They deserved to be in exile; he was a person like Jeremiah or Ezekiel, who had been faithful to Yahweh but shared in the suffering of exile when he did not deserve it. Another significance of what was happening was that he was suffering for them in the sense that he was paying the price for ministering to them, despite the fact that they attacked him. But there was something else. He knew that they really needed to be able to make an offering to God to compensate for their unfaithfulness, but precisely because of their unfaithfulness, they had nothing to offer. But the fact that he didn’t deserve his persecution yet was willing to accept it meant it might be a sort of offering he could make to God on their behalf. He could make himself, in his suffering, an offering to God on their behalf, instead of them. You might think that a single person’s self-offering could hardly compensate for a whole people’s rebellion, but the basis on which offerings worked was never that the offering was quantitatively equivalent (on the Day of Atonement a goat stood for the entire people). And one offering of commitment and self-sacrifice on the part of a member of the people might possibly compensate for the people’s rebellion. So he bore “the punishment that made us whole” (Is 53:5). The idea is thus not that God was a judge who was exacting a punishment from his servant instead of from the people. Possibly the idea is that the punishment that the Babylonians and/or Judahites meted out to him was what brought šālȏm to them. But the word for “punishment” is not a word that is ever used for the action of a court. It is more a word that belongs in the context of family life (most of the occurrences are in Proverbs). It denotes chastisement or discipline. The servant was going through the kind of punishing regimen that is often involved in an athlete’s training, not to make him fit but to make them fit. “It was because of my people’s rebellion that
the blow fell on him” (Is 53:8 ). But that will not be the end of the story. In this vision the persecution has happened, and it looks as if it might be the end of the story; the prophet might simply die as a martyr. His grave has been allocated for him. But death will not be the end. He will either be delivered at the last minute or raised from death (there are a number of Old Testament stories about God raising someone from death, so this idea is not inconceivable). One way or the other he will then come to be recognized by the world as well as by his own people. The most striking description of this vindication is that he will receive an extraordinary anointing (Is 52:14).One can see how the chapter came to help people understand Jesus’ significance. It is common to note that the atonement has an objective side and a subjective side—that is, it makes a difference to God and to us. The prophet’s self-sacrifice has both aspects. The prophet reaches out to God with an offering on the people’s behalf (on the basis of God’s having given him the chance to do so). The prophet also reaches out to the people and to the world and draws them to acknowledge God. 5

Who Has Believed Our Message? - Isaiah 53:1-3
Arnold Fruchtenbaum: The second strophe points out that Israel had heard the report of the Messianic Servant in verse 1: Who has believed our message? and to whom has the arm of Jehovah been revealed?

Although they had heard the report, they had not believed it and had not recognized who the arm of Jehovah really was. This verse emphasizes Israel's lengthy period of unbelief even though they had heard of this Messianic Person for a long time.

The humanity of the Servant is spoken of in verse 2: For he grew up before him as a tender plant, and as a root out of a dry ground: he has no form nor comeliness; and when we see him, there is no beauty that we should desire him.

His humanity is seen in four ways. First, he grew up before him as a tender plant. The word for plant here means “a suckling.” It is a tender twig that grows on a trunk or branch and draws life from it. In fact, men often cut off sucklings because they draw life from the tree and kill it. The point is that as He was growing up and developing, He was sometimes looked upon as merely a suckling, something that needed to be cut off. Secondly, He was a root out of a dry ground. This phrase emphasizes the lowly condition in which the Servant would appear. This is a point Isaiah made earlier in Isaiah 11:1, which was fulfilled when Jesus was born into a poverty stricken family. Thirdly, He had no form or comeliness, meaning He had no outward, physical beauty. All those handsome portraits of Yeshua are dead wrong. Every one of those portraits is a figment of someone else's imagination and, invariably, they contradict the Scriptural portrait of Him. In the Scriptures, Jesus is not seen as someone who was physically beautiful or handsome. Isaiah re-emphasizes this point with the fourth phrase: when we see him, there is no beauty that we should desire him. The point is that, from a human perspective, He was more on the ugly side. Nothing about His outward features would attract men to Him.

How the Servant was despised is described in verse 3: He was despised, and rejected of men; a man of sorrows, and acquainted with grief: and as one from whom men hide their face he was despised; and we esteemed him not.

Five statements are made in this verse. First: He was despised, and rejected of men. The Hebrew word for men means “men of rank” or “leaders”; He was rejected by the leadership of Israel. The same word is used of Him in an earlier Servant of Jehovah passage, Isaiah 49:7. Secondly, He was a man of sorrows, and acquainted with grief. The term a man of sorrows means “a man of pain.” The term acquainted with grief means that He was knowledgeable of diseases. He was confronted with diseases, a product of the fall, and was able to heal those who came to Him with these diseases. Thirdly: and as one from whom men hide their face. Verse 2 stated that He had no outward, physical beauty and, in fact, men were not drawn to Him, for He tended to be on the ugly side. Verse 4 adds that, not only did He not attract men to Him because of His outward features, men were repulsed by those features to some degree. The reason people were attracted to Yeshua was because of His message, His works, and because they felt the love He had for them, not because of His outward features. Fourthly: he was despised, repeating the starting line of the verse. And fifth: we esteemed him not. There is common Hebrew phrase for Him, which translates into English, “may His name and memory be blotted out.” In many of the older Jewish writings, He was often referred to as the “hanged one” or more simply as “that man.” Indeed, Israel did not esteem Him.

3. Surely He Has Borne Our Griefs, And Carried Our Sorrows - Isaiah 53:4-6
Having summarized His humiliation and exaltation, and then having dealt with His basic human development and how He was despised during His life, in this third strophe, Isaiah deals with the concept of substitution.

The substitutionary suffering of the Servant of Jehovah is spoken of in verse 4: Surely he has borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted.

Isaiah uses the plural pronoun our twice in this verse, to emphasize that His suffering was substitutionary. The Servant took upon Himself our sicknesses and our pains. In the Scriptures, the word “sickness” could be used in a physical or spiritual sense or both. While Jesus was here on earth, He healed a great amount of physical sickness as part of His messianic credentials. He healed all those that actually came to Him and, for this reason, Matthew quoted this verse (Mat. 8:16-17). This will be true again when He returns. The presence of the Messiah always carries with it greater advantages than His absence. But the fact that Yeshua physically healed all those who came to Him while He was present carries no such guarantee now that He is absent. The main purpose of His coming was to deal with the issue of sin and this is the central point of this passage. It is written in the context of sin and how the Messiah will deal with it. The sickness is the spiritual sickness that He came to heal by dealing with the root cause: the issue of sin.

Secondly: yet we did esteem him stricken, smitten of God, and afflicted. This phrase states that when Israel looked upon His sufferings, they assumed He was suffering for His own sins; that His suffering was a punishment from God. The Hebrew word translated as stricken is a word that means, “to be stricken with something that is shocking, ” “stricken with a hateful disease.” They looked upon Him as having been smitten of God with a very terrible disease. This is why we know that the word “disease” is being used in a spiritual, not a physical sense. Yeshua did not die of a physical disease. He died by execution by means of crucifixion. In this verse, the execution of Jesus was looked upon as having been smitten with a shocking and hateful disease. The disease could not be physical, simply because Yeshua did not die of a disease. The disease here must be a spiritual disease, meaning sin. They believed that He was a sinner, a transgressor. They believed He was suffering for His own sins. In reality, He was suffering for their sins. Hence, Jesus did die of a disease–not physical, but spiritual. The sins of the world were placed on Him and, because of and for these sins, He died. In that sense, Yeshua did die of a disease. In this context, the “diseases” that Jesus took upon Himself were spiritual, not physical.

Whereas in verse 4, there was substitutionary suffering, there is substitutionary death in verse 5: But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed.

Four statements are made concerning His substitutionary death. First: he was wounded for our transgressions. The Hebrew word for wounded means “to pierce through.” It always refers to a violent death, not just a slight flesh wound. Why was He pierced through? It was for our transgressions. The transgressions of verse 5 are the “diseases” of verse 4, and once again speaks of spiritual disease; that is, sins. Secondly: he was bruised for our iniquities. The Hebrew word for bruised means “to be crushed.” He was crushed because of our iniquities. Thirdly: the chastisement of our peace was upon him. Literally, the Hebrew reads “the punishment which leads to peace was upon him.” His substitutionary death will lead to personal peace. His suffering was necessary to bring about spiritual peace for those who believe. Fourthly: with his stripes we are healed. The word stripes refers to welts that are raised on the skin, as a natural result of scourging. The word healed refers to the healing of spiritual sickness, not physical sickness; just as the previous phrases dealt with spiritual sickness, not physical sicknesses. It should be pointed out that Matthew 8:16-17 is only an application and not an exact fulfillment, for at the time that the events of Matthew 8:16-17 were taking place, Yeshua had not yet suffered any of the things in this strophe, though it is by these things that the healing comes.

Israel's condition is described in verse 6: All we like sheep have gone astray; we have turned every one to his own way; and Jehovah has laid on him the iniquity of us all.

Israel's condition is described in three ways. First: All we like sheep have gone astray. Secondly: we have turned every one to his own way. Thirdly: Jehovah has laid on him the iniquity of us all. This verse emphasizes the necessity for the suffering of verse 4 and the death of verse 5. He suffered and died because of Israel's straying, Israel's turning away. He had to suffer for the iniquity of all Israel. The Hebrew word iniquity includes three elements: first, the transgression itself; secondly, the guilt incurred as a result of committing the transgression; and thirdly, the punishment incurred because of the guilt. Upon the Messiah was laid the transgression, the guilt, and the punishment for it. This passage is applied to Jesus in I Peter 2:21-25.

4. He Was Oppressed, Yet When He Was Afflicted He Opened Not His Mouth - Isaiah 53:7-9
The fourth strophe picks up with the Servant's sufferings and death, deals with the oppression and afflictions of the Messiah, and terminates with His burial.

The silence of the Servant in the midst of His suffering is described in verse 7: He was oppressed, yet when he was afflicted he opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before its shearers is dumb, so he opened not his mouth.

He was oppressed; He was afflicted; yet He opened not His mouth in any protest. As a lamb led to the slaughter, as a sheep is silent before its shearers he opened not his mouth. He was totally passive in the face of His tormentors. In the midst of the tremendous sufferings described in verses 4-6, verse 7 states that He was silent as He underwent all that suffering and death. It does not mean that He did not say anything. Yeshua did make statements during His affliction and on the cross. But He did not rail against His tormentors. He did not voice opposition. He did not voice dissent and protest against what was being done to Him. He suffered these things quite willingly in keeping with a previous Servant passage, Isaiah 50:4-9. All four gospel writers emphasize the fact that He suffered in silence: Matthew 26:62- 63; 27:12-14; Mark 14:60-61; 15:3-5; Luke 23:8-9; and John 19:10.

The trial and death of the Servant are dealt with in verse 8: By oppression and judgment he was taken away; and as for his generation, who among them considered that he was cut off out of the land of the living for the transgression of my people to whom the stroke was due?

The trial is found in verse 8a: By oppression and judgment he was taken away. The word for judgment refers to a judicial judgment, a judgment resulting from a trial. According to this phrase, He was tried in a court of law, found guilty, and sentenced to death.

His death is described in verse 8b: as for his generation, who among them considered that he was cut off out of the land of the living for the transgression of my people to whom the stroke was due?

Four points need to be noted in this part of the verse. First: as for his generation who among them considered. The generation is the generation of Jesus' day, for that was the Jewish generation that rejected His Messiahship. Again, verses 1-9 contain Israel's national confession, a confession Israel will make in the closing three days of the Great Tribulation, just preceding the Second Coming. As the Jewish generation of the Tribulation will look back to the time of His First Coming, they will ask the question: as for his generation, who among them considered? This is the same generation that the Gospel of Matthew emphasized over and over again with the phrase this generation. This generation of Jesus' day rejected His messianic claims on the basis of demon possession and, therefore, committed the unpardonable sin (Mat. 12:22-45). The generation of Isaiah 53:8 is the generation of Matthew 12.

Secondly: he was cut off out of the land of the living. To be cut off means “to die a violent death.” To be cut off was also the specific legal penalty for violating the Law of Moses. In other words, He was cut off by execution. He was cut off by suffering the legal punishment of the Law. He was cut off, died a violent death, not because someone had merely attacked Him on the street, but He died a violent death as a penalty under the Law. He was executed in the legal sense. Indeed, when Yeshua died, He died under the penalty of the Law, specifically, Roman law, since Jews did not practice crucifixion. He was condemned to death by a Jewish court for blasphemy. He was then condemned to death by a Roman court. He was then executed on the basis of sedition and rebellion against Rome. When Jesus died, He took upon Himself the legal penal execution. It was a penal substitutionary atonement. The penalty He took upon Himself was the penalty of the Law of Moses.

Thirdly: for the transgression of my people. The term my people can only be the people of Israel. He was cut off for the transgression of my people. This statement points at why He died a violent death. He was executed because of violation of the Law of Moses, not because He had violated the Law, but because Israel had violated the Law. When he was cut off out of the land of the living it was for the transgression of my people. It was for the sins of Israel. It was substitutionary death. This verse is the background to Matthew 1:21, where the angel appeared to Joseph and said: You shall call his name Jesus, for it is he that shall save his people from their sin. The his people of Matthew 1:21 are the my people of Isaiah 53:8; that is, the people of Israel.

Fourthly, Isaiah states: to whom the stroke was due to re emphasize that the Messiah, the Servant, was not killed because of anything He had done, but was cut off out of the land of the living for the transgression of Israel to whom the stroke was due. It should have fallen on Israel. It is Israel that should have been destroyed. But by means of substitution, the stroke fell upon the Servant. Indeed, Yeshua took upon Himself the penalty of the Law, so the stroke fell upon Him, rather than upon Israel. This verse is quoted as applying to Jesus in Acts 8:33.

The burial of the Servant is spoken of in verse 9: And they made his grave with the wicked, and with a rich man in his death; although he had done no violence, neither was any deceit in his mouth.

This verse would be contradictory without New Testament revelation. The statement: they made his grave with the wicked points out that, since He died a criminal's death, He was assigned a criminal's burial. This was standard practice. If a person was executed under penalty of the Law, he would be buried in an area of the cemetery that was reserved for criminals. His executioners had already assigned Him a grave with the wicked. A hole had already been dug in the criminal section of the cemetery. But God intervened. Isaiah goes on to state: and with a rich man in his death. Nevertheless, by divine justice, He was buried in a rich man's tomb. There were two reasons for this. First, he had done no violence, which refers to outward sin. Secondly, there was not any deceit in his mouth, which refers to inward sin. He was not guilty of either outward or inward sin. His suffering and death were substitutionary. God the Father would not permit Him to be buried in a criminal's grave, but rather, He was buried in a rich man's tomb. So at the very point of His humiliation by death, came the first stage of His exaltation by being buried in a new, unused, rich man's tomb. The fulfillment of this is found in Matthew 27:57-60; Mark 15:42-46; Luke 23:50-54; and John 19:38-42. The confession of Israel ended with verse 9.

5. Yet it Pleased Jehovah To Bruise Him; He Has Put Him To Grief - Isaiah 53:10-12
The fifth strophe details the theological implications and significances of the suffering and death of the Servant, introduced by Isaiah 52:13-15 and described in 53:1-9.

Although in verses 1-9 the Messiah's suffering seemed to be at the hands of men, verse 10 states who was actually in control: Yet it pleased Jehovah to bruise him; he has put him to grief: when you shall make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of Jehovah shall prosper in his hand.

Six statements should be noted in this verse. First: Yet it pleased Jehovah to bruise him. It was God's will. God was pleased to see the Messiah the Servant bruised. The Hebrew word is much stronger than merely bruise; it means, “to crush.” He was totally crushed (v. 5). The word for pleased means that it was God's specific will; it fulfilled His plan.

Secondly: he has put him to grief. The Hebrew word for grief is the same word used earlier that was translated as “disease.” This phrase means that He had put Him to disease. Once again, it is evident that the word “disease” is not used in a physical sense, but in a spiritual sense, a spiritual disease. Yeshua died as an atonement for sin. When He died physically, He died by crucifixion, not by disease. Yet this verse states that God diseased Him. Did Jesus die by a physical disease? In no way! He died by crucifixion. But why did He die by crucifixion? He died by crucifixion because He was dying for the sins of others. Because sin is spiritual sickness, in that sense, God “diseased” the Messiah in that He placed the sins of the world upon Him. He died by a spiritual sickness in that He died because of sin; not His own sin, but our sin. Though various groups like to use this passage to teach physical healing, that is not what this passage is dealing with. In order to be consistent with the usage of the words throughout the passage, the text cannot be speaking of physical disease and sickness, but spiritual.

Thirdly: when you shall make his soul an offering for sin spells out the purpose of His death; His death was an offering for sin. The Hebrew word for offering means “a trespass offering.” He died because of Israel's trespass: violation of the Law of Moses.

The fourth statement is: he shall see his seed. This is another seeming contradiction. How could He see the product and the result of His death and burial? Those who are his seed are those who will benefit from His death. By spiritual rebirth, they become His spiritual children, his seed. According to verses 7-9, the Servant Messiah died and was buried. The answer to the question is that the only way this would be possible is by means of resurrection. So this phrase is a very strong implication that He will be raised from the dead. This was already implied in Isaiah 52:13, which stated: he shall be exalted and lifted up. Here is a second clear implication that even after death and burial, He will live again to see his seed. How is it possible for Him to see his seed? Only if He is resurrected from the dead.

The fifth statement adds to the fourth one: he shall prolong his days. If He were dead and buried, how could He prolong His days? The only way possible is if He is resurrected from the dead. So, for the third time, resurrection is implied.

The sixth statement is: the pleasure of Jehovah shall prosper in his hand. The word pleasure means that God will be pleased by the accomplishments of the death of the Servant. Because the death of the Messiah will accomplish the divine purpose for the atonement is the reason He will be resurrected. Therefore, the verse goes on to state that He shall prosper. Isaiah 52:13 stated: Behold, my servant shall deal wisely, or shall prosper or succeed, and it is reiterated here: He will succeed. His death was not a failure. It is a tremendous success. It did accomplish the purpose for which He died. It did bring the atonement.

The death of the Messiah results in justification in verse 11: He shall see of the travail of his soul, and shall be satisfied: by the knowledge of himself shall my righteous servant justify many; and he shall bear their iniquities.

Three statements are made in this verse. First: He shall see of the travail of his soul, and shall be satisfied. God will be satisfied by the death of His Servant. His death is a substitutionary death for sin; it was a sin offering that was accepted by God the Father. This is the meaning of propitiation. The second statement is; by the knowledge of himself shall my righteous servant justify many. More literally, the Hebrew reads, “by the knowledge of Him.” In other words, justification will come to those who have a knowledge of the Servant. The Hebrew word for knowledge refers to experiential knowledge. Those who have an experiential knowledge of this Servant will be the ones who will be justified by the Servant. To have an experiential knowledge is to believe and accept His substitutionary death for our sins. The third statement is for those who will own Him: he shall bear their iniquities.

The Servant will be rewarded in verse 12: Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul unto death, and was numbered with the transgressors: yet he bore the sin of many, and made intercession for the transgressors.

Therefore, because of everything the Servant did in verses 1-11, He will be greatly rewarded. In the Messianic Kingdom, the Servant will inherit all the kingdoms of the world and will divide a portion and the spoil. The terms the great and the strong refer to his seed who have been justified in the previous verse. The seed that has been justified during this dispensation will share in the rewards of the Kingdom in the next dispensation. Those who are justified because of their faith in the Servant are going to divide the spoil in the Kingdom and have a place of authority. Four more reasons are then given why the Servant will be rewarded: first, he poured out his soul unto death; secondly, He was numbered with the transgressors; thirdly, he bore the sin of many; and fourthly, He made intercession for the transgressors. This re emphasizes the substitutionary nature of His suffering and death. This verse is quoted and applied to Yeshua in Luke 22:37.

The fact that the Servant was going to suffer was spelled out on several occasions, but the great burden of chapter 53 has been to give the reason why the Messiah will suffer. He will suffer by way of substitution. The concept of substitutionary sacrifice and death is stated nine times: four times in verse 5, and once in verses 6, 8, 10, 11, and 12.

1. Mark Niyr: The Turin Shroud: Physical Evidence of Life After Death? (With Insights from a Jewish Perspective) 2020
2. Beliefmap: Is the Isaiah 53 prophecy fulfilled by Jesus?
3. A. Fruchtenbaum: Jesus Was A Jew February 1, 2010
4. Dr. Jacques B. Doukhan: ON THE WAY TO EMMAUS Five Major Messianic Prophecies Explained 2012
5. John Goldingay: The theology of the book of Isaiah 2014
6. Arnold Fruchtenbaum: THE SERVANT OF JEHOVAH

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Prophecies in the Old Testament confirming Jesus as the Messiah

https://reasonandscience.catsboard.com/t2435-fullfilled-prophecies-in-the-bible#9893

The Old Testament is filled with prophecies that speak of a coming Messiah, a Savior who would be sent by God to redeem his people. These prophecies were written hundreds of years before the birth of Jesus Christ, yet they were fulfilled in Him with astonishing accuracy. According to many scholars, there are 356 Old Testament prophecies that were fulfilled in Christ. These prophecies cover various aspects of Jesus' life, including his birth, his ministry, his death, and his resurrection. Each of these prophecies was written hundreds of years before Jesus was born, yet they were fulfilled with astonishing accuracy. The fulfillment of these prophecies serves as powerful evidence that Jesus is indeed the promised Messiah. They demonstrate that God's plan of redemption was in motion long before Jesus was born, and that everything was working together to bring about His salvation plan. As believers, we can take great comfort in the fact that God's promises never fail, and that everything He has promised will come to pass. The fulfillment of these prophecies is a powerful reminder of God's faithfulness, and that we can trust Him in all things.

There is strong evidence to suggest that the Old Testament prophecies were written before the birth of Christ, rather than being post-dictions written after the events took place. Firstly, the Dead Sea Scrolls, discovered in the mid-twentieth century, contain copies of Old Testament books that date back to the second century BCE. These texts include prophecies about the Messiah that were clearly written before the birth of Jesus. Secondly, many of the Old Testament prophecies were quoted by Jesus and the apostles in the New Testament, indicating that they were known and accepted as genuine prophecies before the events took place. For example, in Matthew 2:5-6, the scribes and chief priests tell Herod that the Messiah would be born in Bethlehem, quoting from Micah 5:2, which was written around 700 years before Christ's birth. Thirdly, there are historical records from Jewish and non-Christian sources that confirm the existence of these prophecies before the birth of Jesus. For example, the Jewish historian Josephus, who lived in the first century CE, mentions the prophecies about the Messiah in his writings.

Finally, the accuracy and specificity of these prophecies suggest that they were not mere guesswork or post-dictions, but were divinely inspired. The fact that so many prophecies were fulfilled in Christ, and that they cover such a wide range of details about His life, suggests that they were written with supernatural knowledge. Taken together, these lines of evidence strongly support the view that the Old Testament prophecies were written before the birth of Christ, and were not post-dictions written after the events took place.

The Qumran scrolls, which were discovered in the mid-twentieth century, are a collection of Jewish texts that date back to the Second Temple period (roughly 530 BCE to 70 CE). These texts include copies of many Old Testament books, as well as other religious and secular texts.

While the exact dating of some of the scrolls is still a matter of debate among scholars, there is strong evidence to suggest that many of the scrolls were written before the birth of Jesus. Firstly, the dating of the scrolls has been determined using a variety of methods, including carbon-14 dating and paleographic analysis of the handwriting. These methods indicate that the majority of the scrolls were written between the third century BCE and the first century CE, with many of them being produced in the two centuries before Christ's birth. Secondly, the content of the scrolls suggests that they were written before the birth of Jesus. The scrolls contain many references to the coming of the Messiah, which suggest that they were written before the time when Jesus was widely accepted as the Messiah. For example, the scroll known as the "Manual of Discipline" contains a reference to a coming "Teacher of Righteousness," who is thought to be a messianic figure. Thirdly, there are linguistic and stylistic differences between the Qumran scrolls and later Jewish texts. For example, the scrolls use a form of Hebrew that is closer to the Hebrew used in the Old Testament, whereas later Jewish texts use a form of Hebrew that has been heavily influenced by Aramaic. Taken together, these lines of evidence strongly suggest that the Qumran scrolls were written before the birth of Jesus, and that they provide valuable insights into the religious and cultural context in which Jesus lived and taught. Scholars generally agree that the majority of the scrolls were written between the third century BCE and the first century CE, with many of them being produced in the two centuries before Christ's birth. Carbon-14 dating has been used to date some of the scrolls, but this method has limitations and can only provide approximate dates. Other dating methods, such as paleographic analysis of the handwriting and linguistic analysis, have also been used to determine the age of the scrolls. In general, the dating of the Qumran scrolls is based on a combination of factors, including the content of the texts, the language and writing style, and comparisons with other texts and artifacts from the same time period. The dating of some of the scrolls remains a matter of debate, and new evidence and methods of analysis may lead to revisions in the dating of the scrolls in the future.

The psalms, the books of Isaiah, and the book of Daniel are especially noteworthy since they contain some of the most remarkable prophecies, fulfilled in Christ.

Genesis

The book of Genesis contains several remarkable prophecies related to the Messiah, which provide insight into God's plan for salvation from the very beginning of human history. Here are a few examples:

Genesis 3:15 - This verse is known as the protoevangelium or the first gospel, and it promises that the offspring of the woman will crush the head of the serpent. This is a prophecy of the Messiah who would come to defeat Satan and overcome the power of sin and death.
Genesis 12:3 - In this verse, God promises Abraham that in his offspring all the nations of the earth will be blessed. This is a prophecy of the Messiah who would come from the line of Abraham and bring salvation to all people.
Genesis 49:10 - In this verse, Jacob blesses his son Judah and prophesies that the scepter shall not depart from Judah until the coming of the one to whom it belongs. This is a prophecy of the Messiah who would come from the tribe of Judah and rule over God's people.
Genesis 22:18 - In this verse, God promises Abraham that in his offspring all the nations of the earth will be blessed, a repetition of the promise in Genesis 12:3. This is a prophecy of the Messiah who would come through Abraham's lineage and bring salvation to all people.
Genesis 28:14 - In this verse, God promises Jacob that his offspring shall be like the dust of the earth, and through his offspring all the families of the earth shall be blessed. This is a prophecy of the Messiah who would come from the line of Jacob and bring salvation to all people.

These prophecies demonstrate God's faithfulness to his promise to send a Savior to rescue humanity from sin and death. They also highlight the continuity of God's plan of redemption throughout the Old and New Testaments.

Exodus

The book of Exodus also contains several remarkable prophecies related to the Messiah, which provide further insight into God's plan for salvation. Here are a few examples:

Exodus 12:5-6 - In the instructions for the Passover, God commands the Israelites to choose a male lamb without blemish for each household, and to slaughter it at twilight on the fourteenth day of the month. This is a foreshadowing of the Messiah who would come as the sacrificial lamb of God, without blemish, to take away the sins of the world.
Exodus 19:5-6 - In this passage, God tells the Israelites that if they obey his voice and keep his covenant, they will be his treasured possession among all peoples, and a kingdom of priests and a holy nation. This is a prophecy of the Messiah who would come as the ultimate mediator between God and humanity, establishing a new covenant through his sacrificial death and resurrection.
Exodus 33:19 - When Moses asks to see God's glory, God responds that he will make all his goodness pass before Moses, and will proclaim his name before him. This is a prophecy of the Messiah who would come as the visible manifestation of God's glory and the perfect revelation of his character and nature.
Exodus 40:34-38 - In this passage, the glory of the Lord fills the tabernacle, indicating God's presence with his people. This is a foreshadowing of the Messiah who would come as the incarnation of God, dwelling among his people and reconciling them to himself.

These prophecies in Exodus demonstrate God's redemptive plan and his desire to dwell among his people. They also point to the ultimate fulfillment of these promises in the person of Jesus Christ.

Leviticus:

The book of Leviticus contains many laws and regulations for the worship and service of God. While it may not seem to have as many direct prophecies related to the Messiah as some other books, there are still several significant references. Here are a few examples:

Leviticus 16 - This chapter describes the annual Day of Atonement, when the high priest would make atonement for the sins of the people by offering sacrifices and entering the Most Holy Place. This is a foreshadowing of the Messiah who would come as the ultimate High Priest, offering himself as the perfect sacrifice for the sins of the world.
Leviticus 23:4-8 - In this passage, God commands the Israelites to observe the Feast of Passover and the Feast of Unleavened Bread, commemorating their deliverance from slavery in Egypt. These feasts were also significant because they pointed forward to the coming of the Messiah, who would fulfill the meaning of these festivals in his sacrificial death and resurrection.
Leviticus 26:12 - In this passage, God promises to dwell among his people and be their God, indicating his desire for relationship and intimacy with his people. This is a foreshadowing of the Messiah who would come as the embodiment of God's presence and the ultimate means of reconciliation between God and humanity.
Leviticus 17:11 - This verse states that the life of the flesh is in the blood, and that God has given the blood as a means of making atonement for sin. This is a prophecy of the Messiah who would come as the perfect sacrifice, shedding his blood to atone for the sins of humanity once and for all.

While Leviticus may not contain as many direct prophecies related to the Messiah as some other books of the Bible, it provides important context for understanding the significance of Jesus' sacrificial death and resurrection.

Numbers

The book of Numbers is primarily a historical narrative, chronicling the Israelites' journey through the wilderness and their preparations to enter the Promised Land. While there are fewer direct prophecies related to the Messiah in this book, there are still some significant references. Here are a few examples:

Numbers 24:17-19 - In this passage, the prophet Balaam declares a prophecy about a star that will come out of Jacob and a scepter that will rise out of Israel. This is a reference to the Messiah who would come as the ruler and king of Israel.
Numbers 21:8-9 - In this story, the Israelites are plagued by venomous snakes as a result of their disobedience. God tells Moses to make a bronze serpent and lift it up on a pole, and anyone who looks at it will be healed. Jesus later references this story when he says, "Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up" (John 3:14). This is a prophecy of the Messiah who would come as the ultimate source of healing and salvation.
Numbers 27:18-23 - In this passage, Moses appoints Joshua as his successor to lead the Israelites into the Promised Land. This is a foreshadowing of the Messiah who would come as the ultimate leader and guide for God's people, leading them into the ultimate promised land of eternal life.

While there may be fewer direct prophecies related to the Messiah in the book of Numbers, these examples demonstrate that even in the historical narrative, there are still significant references to the coming of the Messiah and the fulfillment of God's redemptive plan.

The book of Deuteronomy

The book of Deuteronomy contains several prophecies related to the coming Messiah. Here are a few examples:

Deuteronomy 18:15 - In this passage, Moses declares that God will raise up a prophet like himself from among the Israelites, and that the people should listen to him. This is a prophecy of the Messiah who would come as the ultimate prophet and teacher, delivering the word of God to his people.
Deuteronomy 18:18-19 - In this passage, God promises to raise up a prophet like Moses, and declares that he will put his words in the prophet's mouth. This is another reference to the Messiah who would come as the ultimate spokesman for God, delivering his message to the world.
Deuteronomy 30:6 - In this passage, Moses prophesies that God will circumcise the hearts of his people and make them love him with all their hearts and souls. This is a foreshadowing of the work of the Messiah who would come to bring about spiritual renewal and transformation in the hearts of humanity.
Deuteronomy 32:43 - This verse contains a prophecy that God will avenge the blood of his servants and bring judgment on his enemies. This is a reference to the Messiah who would come as the ultimate judge, bringing justice and righteousness to the world.

These prophecies in Deuteronomy, along with those found in the other books of the Old Testament, provide a rich and detailed picture of the coming of the Messiah and the fulfillment of God's plan for redemption.

Samuel

The books of 1 Samuel and 2 Samuel contain several prophecies related to the coming of the Messiah, as well as the establishment of the Davidic dynasty, which was a foreshadowing of the Messiah's reign. Here are a few examples:

1 Samuel 2:10 - This verse prophesies that God will give strength to his king (referring to the Davidic dynasty) and exalt the horn of his anointed (referring to the Messiah).
2 Samuel 7:12-13 - In this passage, God promises David that he will raise up one of his descendants to establish his kingdom forever. This is a prophecy of the Messiah who would come as the ultimate king, ruling with justice and righteousness.
2 Samuel 23:1-7 - These verses contain a prophetic poem from David, declaring that the Messiah will come as the ultimate ruler, bringing salvation and justice to the world.
1 Samuel 16:13 - When Samuel anoints David as king, the Spirit of the Lord comes upon him in power. This is a foreshadowing of the coming of the Messiah, who would also be anointed with the Spirit and empowered for his mission.

These prophecies, along with others found throughout the Old Testament, provide a rich and detailed picture of the coming of the Messiah and the fulfillment of God's plan for redemption. They also highlight the importance of the Davidic dynasty in God's redemptive plan, as a foreshadowing of the Messiah's reign.

Chronicles

The books of 1 Chronicles and 2 Chronicles contain several prophecies related to the coming of the Messiah and the Davidic dynasty, as well as the establishment of God's kingdom on earth. Here are a few examples:

1 Chronicles 17:11-14 - In this passage, God promises David that one of his descendants will sit on the throne forever, and that God will establish his kingdom and never take his love away from him. This is a prophecy of the Messiah who would come as the ultimate king, ruling with justice and righteousness forever.
2 Chronicles 6:16 - In this passage, Solomon declares that God has fulfilled his promise to David by establishing his son on the throne. This is a foreshadowing of the coming of the Messiah, who would be a descendant of David and establish his kingdom forever.
2 Chronicles 7:14 - This well-known verse contains a prophecy of repentance and restoration, declaring that if God's people humble themselves and turn from their wicked ways, he will heal their land. This is a foreshadowing of the work of the Messiah, who would come to bring salvation and redemption to a fallen world.
2 Chronicles 36:22-23 - In this passage, Cyrus, king of Persia, is prophesied to allow the Jews to return to Jerusalem and rebuild the temple. This is a foreshadowing of the coming of the Messiah, who would bring about a new era of restoration and renewal for God's people.

These prophecies, along with others found throughout the Old Testament, provide a rich and detailed picture of the coming of the Messiah and the fulfillment of God's plan for redemption. They also highlight the importance of the Davidic dynasty in God's redemptive plan and the establishment of his kingdom on earth.

Job

The book of Job does not contain any specific prophecies related to the coming of the Messiah. However, it does provide insight into the nature of suffering and the role of God in the midst of it. Job's story serves as a powerful reminder that even in the midst of great pain and suffering, God is present and at work, bringing about his purposes in ways that we may not understand.

In Job 19:25-27, Job expresses his hope in God's ultimate redemption, saying, "I know that my Redeemer lives, and that in the end he will stand on the earth. And after my skin has been destroyed, yet in my flesh I will see God; I myself will see him with my own eyes—I, and not another. How my heart yearns within me!" While this passage does not explicitly refer to the Messiah, it does speak to the hope of ultimate redemption and resurrection that is central to the Christian faith.

Additionally, the book of Job provides a powerful example of faithfulness in the face of suffering. Despite everything that he goes through, Job remains faithful to God, refusing to curse him or turn away from him. This serves as a powerful reminder that even in the midst of great hardship and pain, our faith in God can sustain us and provide us with hope for the future.

The Psalms

The Psalms are a collection of religious songs and poems that were written over a period of several centuries, from around the 10th century BCE to the 5th century BCE. They were written by various authors, including King David, Asaph, the sons of Korah, Solomon, Moses, and others, and were compiled and edited over time to form the book of Psalms as we have it today. The exact dates of when each Psalm was written are not always known, as the Psalms were often written anonymously and were not always accompanied by historical or biographical information. However, scholars have attempted to date the Psalms based on internal evidence, such as references to historical events or cultural practices, and linguistic and literary features that may indicate a particular time period or authorship. Overall, the Psalms are considered to be one of the most important and enduring works of religious literature in the world, and continue to be used as a source of inspiration, comfort, and spiritual guidance by people of many different faiths.

The book of Psalms contains many prophecies and foreshadowings of the Messiah, some of which are among the most remarkable and well-known prophecies in the Old Testament. Here are a few examples:

Psalm 22: This psalm is often called the "Messianic psalm" because of its vivid description of the sufferings of the Messiah. It begins with the haunting words, "My God, my God, why have you forsaken me?" which were quoted by Jesus on the cross. The psalm goes on to describe the piercing of the Messiah's hands and feet, the casting of lots for his clothing, and his cry for deliverance from death.

Psalm 2: This psalm is a royal psalm that speaks of the coming of a king who will be God's chosen one and who will rule the nations with an iron scepter. This psalm is often seen as a prophecy of the Messiah's reign and his victory over his enemies.

Psalm 110: This psalm is another royal psalm that speaks of a king who will be both a priest and a warrior. The psalm describes the Messiah as sitting at God's right hand and ruling in the midst of his enemies, and it foreshadows his victory over death and his eternal reign.

Psalm 16: This psalm speaks of the Messiah's resurrection from the dead, declaring that God will not allow his "holy one" to see decay. This psalm was quoted by the apostle Peter in his sermon on the day of Pentecost, as evidence that Jesus was the promised Messiah.

These are just a few examples of the remarkable prophecies about the Messiah in the book of Psalms. They demonstrate the deep roots of the Messianic hope in the Jewish Scriptures, and they provide powerful evidence of Jesus' identity as the promised Savior.

Isaiah

The book of Isaiah contains several remarkable prophecies related to the Messiah, which were written over 700 years before the birth of Jesus Christ. Some of the most notable prophecies include:

The Virgin Birth (Isaiah 7:14): This prophecy foretells that the Messiah would be born of a virgin. It says, "Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel." Christians believe that this prophecy was fulfilled in the birth of Jesus Christ.

The Suffering Servant (Isaiah 53): This chapter describes a "suffering servant" who would bear the sins of humanity and make atonement for them. It says that he would be "pierced for our transgressions" and "crushed for our iniquities," and that "by his wounds we are healed." Christians believe that this prophecy was fulfilled in the death and resurrection of Jesus Christ.

The Son of David (Isaiah 9:6-7): This prophecy foretells that the Messiah would be a descendant of King David and would reign over a kingdom that would have no end. It says, "For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace." Christians believe that this prophecy was fulfilled in the person of Jesus Christ, who is often referred to as the "Son of David."

The Light to the Nations (Isaiah 42:6): This prophecy foretells that the Messiah would be a light to the nations and would bring salvation to people from all over the world. It says, "I will make you a light for the Gentiles, that my salvation may reach to the ends of the earth." Christians believe that this prophecy was fulfilled in the ministry of Jesus Christ, who preached a message of salvation and love to people of all nations.

Overall, the prophecies related to the Messiah in the book of Isaiah are seen as evidence of God's plan for salvation and the fulfillment of those prophecies in the person of Jesus Christ is considered to be one of the key tenets of the Christian faith.

Jeremiah

The book of Jeremiah contains several prophecies related to the coming of the Messiah. One of the most well-known is found in Jeremiah 23:5-6, where it states, "The days are coming," declares the Lord, "when I will raise up for David a righteous Branch, a King who will reign wisely and do what is just and right in the land. In his days Judah will be saved and Israel will live in safety. This is the name by which he will be called: The Lord Our Righteous Savior."

This prophecy speaks of a coming King who will be descended from David, and who will rule with wisdom and justice. This King will be a source of salvation for Judah and safety for Israel. Christians believe that this prophecy is fulfilled in Jesus Christ, who was born into the line of David and who reigns as King of Kings and Lord of Lords.

Another prophecy related to the Messiah in Jeremiah is found in 31:31-34, where it speaks of a new covenant that God will make with his people. This covenant will not be like the old covenant, which was broken by the people, but will be written on their hearts. Christians believe that this prophecy is fulfilled in the new covenant that Jesus established through his death and resurrection, which allows us to have a personal relationship with God and access to eternal life.

Jeremiah also contains several other prophecies related to the coming of the Messiah, including a description of a righteous Branch who will execute justice and righteousness on the earth (Jeremiah 33:15), and a prophecy that the people of Israel will return to the Lord and be gathered back into their land (Jeremiah 31:10-14).

Hesekiel

The book of Ezekiel contains several prophecies related to the coming of the Messiah. One of the most significant prophecies is found in Ezekiel 34:23-24, where it states, "I will place over them one shepherd, my servant David, and he will tend them; he will tend them and be their shepherd. I the Lord will be their God, and my servant David will be prince among them. I the Lord have spoken."

This prophecy speaks of a coming Shepherd who will tend God's people and be a prince among them. Christians believe that this prophecy is fulfilled in Jesus Christ, who is often referred to as the Good Shepherd in the New Testament.

Another prophecy related to the Messiah in Ezekiel is found in chapter 37, where it speaks of the valley of dry bones. In this vision, God shows Ezekiel a valley filled with dry bones, which represent the people of Israel who have been scattered and destroyed. However, God tells Ezekiel to prophesy to the bones, and as he does, the bones come together and are covered with flesh and breath. This prophecy is seen as a foreshadowing of the resurrection of the dead, which is a central part of Christian belief and is believed to be fulfilled in the resurrection of Jesus Christ.

Ezekiel also contains several other prophecies related to the coming of the Messiah, including a vision of a new temple that will be built in Jerusalem (Ezekiel 40-48), and a prophecy that God will give his people a new heart and a new spirit (Ezekiel 36:26-27).

Daniel

The book of Daniel contains several prophecies related to the coming of the Messiah. One of the most significant prophecies is found in Daniel 9:25-26, where it states, "Know and understand this: From the time the word goes out to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven ‘sevens,’ and sixty-two ‘sevens.’ It will be rebuilt with streets and a trench, but in times of trouble. After the sixty-two ‘sevens,’ the Anointed One will be put to death and will have nothing."

This prophecy speaks of a coming Anointed One, who will be a ruler and will be put to death. Christians believe that this prophecy is fulfilled in Jesus Christ, who was crucified in Jerusalem during the time period predicted in this prophecy.

Another prophecy related to the Messiah in Daniel is found in chapter 7, where it speaks of the Son of Man. In this vision, Daniel sees a figure like a Son of Man coming on the clouds of heaven and being given authority and glory by the Ancient of Days. Christians believe that this prophecy is fulfilled in Jesus Christ, who referred to himself as the Son of Man and who was given all authority in heaven and on earth.

Daniel also contains several other prophecies related to the coming of the Messiah, including a vision of the end times and the resurrection of the dead (Daniel 12:1-3), and a prophecy that God's kingdom will never be destroyed (Daniel 2:44).

Hosea

The book of Hosea contains several prophecies related to the coming of the Messiah. One of the most significant prophecies is found in Hosea 11:1, where it states, "When Israel was a child, I loved him, and out of Egypt I called my son." Christians believe that this prophecy is fulfilled in Jesus Christ, who was taken by his parents to Egypt as a child and later brought out of Egypt.

Another prophecy related to the Messiah in Hosea is found in chapter 13, where it speaks of God's wrath against those who reject him. In this chapter, Hosea prophesies that God will send a lion to destroy those who rebel against him. Christians believe that this prophecy is fulfilled in Jesus Christ, who is referred to in the New Testament as the Lion of Judah and who came to bring judgment on those who reject God.

Hosea also contains several other prophecies related to the coming of the Messiah, including a prophecy that God will heal his people and love them freely (Hosea 14:4-7), and a prophecy that God will restore his people and give them a new name (Hosea 2:16-23).

Micah

The book of Micah contains several prophecies related to the coming of the Messiah. One of the most significant prophecies is found in Micah 5:2, where it states, "But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times." Christians believe that this prophecy is fulfilled in Jesus Christ, who was born in Bethlehem and who is the ruler over Israel and all nations.

Another prophecy related to the Messiah in Micah is found in chapter 7, where it speaks of God's mercy and faithfulness. In this chapter, Micah prophesies that God will pardon sin and show mercy to his people, and that he will fulfill his promises to them. Christians believe that this prophecy is fulfilled in Jesus Christ, who came to forgive sin and reconcile humanity to God, and who fulfilled God's promises to his people through his life, death, and resurrection.

Micah also contains several other prophecies related to the coming of the Messiah, including a prophecy that God will gather his people and restore their fortunes (Micah 4:6-7), and a prophecy that God will come to judge the earth and establish his kingdom (Micah 4:1-5).

Zecheriah

The book of Zechariah contains many prophecies related to the coming of the Messiah and the establishment of his kingdom. One of the most well-known prophecies is found in Zechariah 9:9, which states, "Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, humble, and mounted on a donkey, even on a colt, the foal of a donkey." Christians believe that this prophecy was fulfilled in Jesus Christ, who entered Jerusalem on a donkey to the cheers of the people, shortly before his crucifixion.

Another significant prophecy related to the Messiah in Zechariah is found in chapter 12, where it speaks of a future day when God will pour out his Spirit on the people of Israel and they will look upon the one they have pierced. Christians see in this a reference to the crucifixion of Jesus, and to the coming of the Holy Spirit on the day of Pentecost, which marked the beginning of the Church.

Zechariah also contains many other prophecies related to the Messiah and his kingdom, including a prophecy that God will save his people and gather them from among the nations (Zechariah 10:6-12), and a prophecy that God will strike the shepherd and the sheep will be scattered (Zechariah 13:7), which Christians see as a reference to the crucifixion of Jesus and the scattering of his disciples before his resurrection.

Overall, the book of Zechariah contains many prophecies related to the coming of the Messiah and the establishment of his kingdom, which Christians believe were fulfilled in Jesus Christ and will be further fulfilled at his second coming.

Maleachi

The book of Malachi is the last book of the Old Testament, and it contains several prophecies related to the coming of the Messiah. One of the most notable prophecies is found in Malachi 3:1, which states, "Behold, I am going to send My messenger, and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming," says the Lord of hosts."

Christians see this prophecy as being fulfilled in John the Baptist, who was the messenger sent to prepare the way for Jesus Christ, who came to his temple and fulfilled the role of the messenger of the covenant. Malachi 4:5-6 also contains a prophecy related to the coming of Elijah, which Christians interpret as a reference to John the Baptist, who came in the spirit and power of Elijah.

Another notable prophecy related to the Messiah in Malachi is found in Malachi 4:2, which states, "But for you who fear My name, the sun of righteousness will rise with healing in its wings; and you will go forth and skip about like calves from the stall." Christians see this prophecy as referring to the healing and salvation that Jesus Christ brings to those who believe in him.

Overall, the book of Malachi contains several prophecies related to the coming of the Messiah, which Christians see as being fulfilled in Jesus Christ.

1. Gen. 3:15 Seed of a woman (virgin birth) Galatians 4:4-5, Matthew 1:18
2. Gen. 3:15 He will bruise Satan’s head Hebrews 2:14, 1 John 3:8
3. Gen. 3:15 Christ’s heel would be bruised with nails on the cross Matthew 27:35, Luke 24:39-40
4. Gen. 5:24 The bodily ascension to heaven illustrated Mark 16:19, Rev. 12:5
5. Gen. 9:26, 27 The God of Shem will be the Son of Shem Luke 3:23-36
6. Gen. 12:3 Seed of Abraham will bless all nations Galatians 3:8, Acts 3:25, 26
7. Gen. 12:7 The Promise made to Abraham’s Seed Galatians 3:16
8. Gen. 14:18 A priest after the order of Melchizedek Hebrews 6:20
9. Gen. 14:18 King of Peace and Righteousness Hebrews 7:2
10. Gen. 14:18 The Last Supper foreshadowed Matthew 26:26-29
11. Gen. 17:19 Seed of Isaac (Gen. 21:12) Romans 9:7
12. Gen. 22:8 The Lamb of God promised John 1:29
13. Gen. 22:18 As Isaac’s seed, will bless all nations Galatians 3:16
14. Gen. 26:2-5 The Seed of Isaac promised as the Redeemer Hebrews 11:18
15. Gen. 28:12 The Bridge to heaven John 1:51
16. Gen. 28:14 The Seed of Jacob Luke 3:34
17. Gen. 49:10 The time of His coming Luke 2:1-7; Galatians 4:4
18. Gen. 49:10 The Seed of Judah Luke 3:33
19. Gen. 49:10 Called Shiloh or One Sent John 17:3
20. Gen. 49:10 Messiah to come before Judah lost identity John 11:47-52
21. Gen. 49:10 Unto Him shall the obedience of the people be John 10:16
22. Ex. 3:13-15 The Great “I AM” John 4:26; 8:58
23. Ex. 12:3-6 The Lamb presented to Israel 4 days before Passover Mark 11:7-11
24. Ex. 12:5 A Lamb without blemish Hebrews 9:14; 1Peter 1:19
25. Ex. 12:13 The blood of the Lamb saves from wrath Romans 5:8
26. Ex. 12:21-27 Christ is our Passover 1Corinthians 5:7
27. Ex. 12:46 Not a bone of the Lamb to be broken John 19:31-36
28. Ex. 15:2 His exaltation predicted as Yeshua Acts 7:55, 56
29. Ex. 15:11 His Character-Holiness Luke 1:35; Acts 4:27
30. Ex. 17:6 The Spiritual Rock of Israel 1Corinthians 10:4
31. Ex. 33:19 His Character-Merciful Luke 1:72
32. Lev. 1:2-9 His sacrifice a sweet smelling savor unto God Ephesians 5:2
33. Lev. 14:11 The leper cleansed-Sign to priesthood Luke 5:12-14; Acts 6:7
34. Lev. 16:15-17 Prefigures Christ’s once-for-all death Hebrews 9:7-14
35. Lev. 16:27 Suffering outside the Camp Matthew 27:33; Heb. 13:11, 12
36. Lev. 17:11 The Blood-the life of the flesh Matthew 26:28; Mark 10:45
37. Lev. 17:11 It is the blood that makes atonement Rom. 3:23-24; 1John 1:7
38. Lev. 23:36-37 The Drink-offering: “If any man thirst” John 7:37
39. Num. 9:12 Not a bone of Him broken John 19:31-36
40. Num. 21:9 The serpent on a pole-Christ lifted up John 3:14-18; 12:32
41. Num. 24:17 Time: “I shall see him, but not now.” John 1:14; Galatians 4:4
42. Deut. 18:15 “This is of a truth that prophet.” John 6:14
43. Deut. 18:15-16 “Had ye believed Moses, ye would believe me.” John 5:45-47
44. Deut. 18:18 Sent by the Father to speak His word John 8:28, 29
45. Deut. 18:19 Whoever will not hear must bear his sin Acts 3:22-23
46. Deut. 21:23 Cursed is he that hangs on a tree Galatians 3:10-13
47. Joshua 5:14-15 The Captain of our salvation Hebrews 2:10
48. Ruth 4:4-10 Christ, our kinsman, has redeemed us Ephesians 1:3-7
49. 1 Sam. 2:35 A Faithful Priest Heb. 2:17; 3:1-3, 6; 7:24-25
50. 1 Sam. 2:10 Shall be an anointed King to the Lord Mt. 28:18, John 12:15
51. 2 Sam. 7:12 David’s Seed Matthew 1:1
52. 2 Sam. 7:13 His Kingdom is everlasting 2Peter 1:11
53. 2 Sam. 7:14 The Son of God Luke 1:32, Romans 1:3-4
54. 2 Sam. 7:16 David’s house established forever Luke 3:31; Rev. 22:16
55. 2 Ki. 2:11 The bodily ascension to heaven illustrated Luke 24:51
56. 1 Chr. 17:11 David’s Seed Matthew 1:1; 9:27
57. 1 Chr. 17:12-13 To reign on David’s throne forever Luke 1:32, 33
58. 1 Chr. 17:13 “I will be His Father, He…my Son.” Hebrews 1:5
59. Job 9:32-33 Mediator between man and God 1 Timothy 2:5
60. Job 19:23-27 The Resurrection predicted John 5:24-29
61. Psa. 2:1-3 The enmity of kings foreordained Acts 4:25-28
62. Psa. 2:2 To own the title, Anointed (Christ) John 1:41, Acts 2:36
63. Psa. 2:6 His Character-Holiness John 8:46; Revelation 3:7
64. Psa. 2:6 To own the title King Matthew 2:2
65. Psa. 2:7 Declared the Beloved Son Matthew 3:17, Romans 1:4
66. Psa. 2:7, 8 The Crucifixion and Resurrection intimated Acts 13:29-33
67. Psa. 2:8, 9 Rule the nations with a rod of iron Rev. 2:27; 12:5; 19:15
68. Psa. 2:12 Life comes through faith in Him John 20:31
69. Psa. 8:2 The mouths of babes perfect His praise Matthew 21:16
70. Psa. 8:5, 6 His humiliation and exaltation Hebrews 2:5-9
71. Psa. 9:7-10 Judge the world in righteousness Acts 17:31
72. Psa. 16:10 Was not to see corruption Acts 2:31; 13:35
73. Psa. 16:9-11 Was to arise from the dead John 20:9
74. Psa. 17:15 The resurrection predicted Luke 24:6
75. Psa. 18:2-3 The horn of salvation Luke 1:69-71
76. Psa. 22:1 Forsaken because of sins of others 2 Corinthians 5:21
77. Psa. 22:1 “My God, my God, why hast thou forsaken me?” Matthew 27:46
78. Psa. 22:2 Darkness upon Calvary for three hours Matthew 27:45
79. Psa. 22:7 They shoot out the lip and shake the head Matthew 27:39-44
80. Psa. 22:8 “He trusted in God, let Him deliver Him” Matthew 27:43
81. Psa. 22:9-10 Born the Saviour Luke 2:7
82. Psa. 22:12-13 They seek His death John 19:6
83. Psa. 22:14 His blood poured out when they pierced His side John 19:34
84. Psa. 22:14, 15 Suffered agony on Calvary Mark 15:34-37
85. Psa. 22:15 He thirsted John 19:28
86. Psa. 22:16 They pierced His hands and His feet John 19:34, 37; 20:27
87. Psa. 22:17, 18 Stripped Him before the stares of men Luke 23:34, 35
88. Psa. 22:18 They parted His garments John 19:23, 24
89. Psa. 22:20, 21 He committed Himself to God Luke 23:46
90. Psa. 22:20, 21 Satanic power bruising the Redeemer’s heel Hebrews 2:14
91. Psa. 22:22 His Resurrection declared John 20:17
92. Psa. 22:27-28 He shall be the governor of the nations Colossians 1:16
93. Psa. 22:31 “It is finished” John 19:30, Heb. 10:10, 12, 14, 18
94. Psa. 23:1 “I am the Good Shepherd” John 10:11, 1Peter 2:25
95. Psa. 24:3 His exaltation predicted Acts 1:11; Philippians 2:9
96. Psa. 30:3 His resurrection predicted Acts 2:32
97. Psa. 31:5 “Into thy hands I commit my spirit” Luke 23:46
98. Psa. 31:11 His acquaintances fled from Him Mark 14:50
99. Psa. 31:13 They took counsel to put Him to death Mt. 27:1, John 11:53
100. Psa. 31:14, 15 “He trusted in God, let Him deliver him” Matthew 27:43
101. Psa. 34:20 Not a bone of Him broken John 19:31-36
102. Psa. 35:11 False witnesses rose up against Him Matthew 26:59
103. Psa. 35:19 He was hated without a cause John 15:25
104. Psa. 38:11 His friends stood afar off Luke 23:49
105. Psa. 38:12 Enemies try to entangle Him by craft Mark 14:1, Mt. 22:15
106. Psa. 38:12-13 Silent before His accusers Matthew 27:12-14
107. Psa. 38:20 He went about doing good Acts 10:38
108. Psa. 40:2-5 The joy of His resurrection predicted John 20:20
109. Psa. 40:6-8 His delight-the will of the Father John 4:34, Heb. 10:5-10
110. Psa. 40:9 He was to preach the Righteousness in Israel Matthew 4:17
111. Psa. 40:14 Confronted by adversaries in the Garden John 18:4-6
112. Psa. 41:9 Betrayed by a familiar friend John 13:18
113. Psa. 45:2 Words of Grace come from His lips John 1:17, Luke 4:22
114. Psa. 45:6 To own the title, God or Elohim Hebrews 1:8
115. Psa. 45:7 A special anointing by the Holy Spirit Mt. 3:16; Heb. 1:9
116. Psa. 45:7, 8 Called the Christ (Messiah or Anointed) Luke 2:11
117. Psa. 45:17 His name remembered forever Ephesians 1:20-21, Heb. 1:8
118. Psa. 55:12-14 Betrayed by a friend, not an enemy John 13:18
119. Psa. 55:15 Unrepentant death of the Betrayer Matthew 27:3-5; Acts 1:16-19
120. Psa. 68:18 To give gifts to men Ephesians 4:7-16
121. Psa. 68:18 Ascended into Heaven Luke 24:51
122. Psa. 69:4 Hated without a cause John 15:25
123. Psa. 69:8 A stranger to own brethren John 1:11; 7:5
124. Psa. 69:9 Zealous for the Lord’s House John 2:17
125. Psa. 69:14-20 Messiah’s anguish of soul before crucifixion Matthew 26:36-45
126. Psa. 69:20 “My soul is exceeding sorrowful.” Matthew 26:38
127. Psa. 69:21 Given vinegar in thirst Matthew 27:34
128. Psa. 69:26 The Saviour given and smitten by God John 17:4; 18:11
129. Psa. 72:10, 11 Great persons were to visit Him Matthew 2:1-11
130. Psa. 72:16 The corn of wheat to fall into the Ground John 12:24-25
131. Psa. 72:17 Belief on His name will produce offspring John 1:12, 13
132. Psa. 72:17 All nations shall be blessed by Him Galatians 3:8
133. Psa. 72:17 All nations shall call Him blessed John 12:13, Rev. 5:8-12
134. Psa. 78:1-2 He would teach in parables Matthew 13:34-35
135. Psa. 78:2 To speak the Wisdom of God with authority Matthew 7:29
136. Psa. 80:17 The Man of God’s right hand Mark 14:61-62
137. Psa. 88 The Suffering and Reproach of Calvary Matthew 27:26-50
138. Psa. 88:8 They stood afar off and watched Luke 23:49
139. Psa. 89:9 He calms the wind and the sea Matthew 8:26
140. Psa. 89:27 Firstborn Colossians 1:15, 18
141. Psa. 89:27 Emmanuel to be higher than earthly kings Luke 1:32, 33
142. Psa. 89:35-37 David’s Seed, throne, kingdom endure forever Luke 1:32, 33
143. Psa. 89:36-37 His character-Faithfulness Revelation 1:5; 19:11
144. Psa. 90:2 He is from everlasting (Micah 5:2) John 1:1
145. Psa. 91:11, 12 Identified as Messianic; used to tempt Christ Luke 4:10, 11
146. Psa. 97:9 His exaltation predicted Acts 1:11; Ephesians 1:20
147. Psa. 100:5 His character-Goodness Matthew 19:16, 17
148. Psa. 102:1-11 The Suffering and Reproach of Calvary John 19:16-30
149. Psa. 102:25-27 Messiah is the Preexistent Son Hebrews 1:10-12
150. Psa. 109:25 Ridiculed Matthew 27:39
151. Psa. 110:1 Son of David Matthew 22:42-43
152. Psa. 110:1 To ascend to the right-hand of the Father Mark 16:19
153. Psa. 110:1 David’s son called Lord Matthew 22:44, 45
154. Psa. 110:4 A priest after Melchizedek’s order Hebrews 6:20
155. Psa. 112:4 His character-Compassionate, Gracious, et al Matthew 9:36
156. Psa. 118:17, 18 Messiah’s Resurrection assured Luke 24:5-7; 1Cor. 15:20
157. Psa. 118:22, 23 The rejected stone is Head of the corner Matthew 21:42, 43
158. Psa. 118:26 The Blessed One presented to Israel Matthew 21:9
159. Psa. 118:26 To come while Temple standing Matthew 21:12-15
160. Psa. 132:11 The Seed of David (the fruit of His Body) Luke 1:32, Act 2:30
161. Psa. 129:3 He was scourged Matthew 27:26
162. Psa. 138:1-6 The supremacy of David’s Seed amazes kings Matthew 2:2-6
163. Psa. 147:3, 6 The earthly ministry of Christ described Luke 4:18
164. Prov. 1:23 He will send the Spirit of God John 16:7
165. Prov. 8:23 Foreordained from everlasting Rev. 13:8, 1Peter 1:19-20
166. Song. 5:16 The altogether lovely One John 1:17
167. Isa. 2:3 He shall teach all nations John 4:25
168. Isa. 2:4 He shall judge among the nations John 5:22
169. Isa. 6:1 When Isaiah saw His glory John 12:40-41
170. Isa. 6:8 The One Sent by God John 12:38-45
171. Isa. 6:9-10 Parables fall on deaf ears Matthew 13:13-15
172. Isa. 6:9-12 Blinded to Christ and deaf to His words Acts 28:23-29
173. Isa. 7:14 To be born of a virgin Luke 1:35
174. Isa. 7:14 To be Emmanuel-God with us Matthew 1:18-23, 1Tim. 3:16
175. Isa. 8:8 Called Emmanuel Matthew 1:23
176. Isa. 8:14 A stone of stumbling, a Rock of offense 1Peter 2:8
177. Isa. 9:1, 2 His ministry to begin in Galilee Matthew 4:12-17
178. Isa. 9:6 A child born-Humanity Luke 1:31
179. Isa. 9:6 A Son given-Deity Luke 1:32, John 1:14, 1Tim. 3:16
180. Isa. 9:6 Declared to be the Son of God with power Romans 1:3, 4
181. Isa. 9:6 The Wonderful One, Peleh Luke 4:22
182. Isa. 9:6 The Counsellor, Yaatz Matthew 13:54
183. Isa. 9:6 The Mighty God, El Gibor 1Cor. 1:24, Titus 2:13
184. Isa. 9:6 The Everlasting Father, Avi Adth John 8:58; 10:30
185. Isa. 9:6 The Prince of Peace, Sar Shalom John 16:33
186. Isa. 9:7 Inherits the throne of David Luke 1:32
187. Isa. 9:7 His Character-Just John 5:30
188. Isa. 9:7 No end to his Government, Throne, and kingdom Luke 1:33
189. Isa. 11:1 Called a Nazarene-the Branch, Netzer Matthew 2:23
190. Isa. 11:1 A rod out of Jesse-Son of Jesse Luke 3:23, 32
191. Isa. 11:2 Anointed One by the Spirit Matthew 3:16, 17, Acts 10:38
192. Isa. 11:2 His Character-Wisdom, Knowledge, et al Colossians 2:3
193. Isa. 11:3 He would know their thoughts Luke 6:8, John 2:25
194. Isa. 11:4 Judge in righteousness Acts 17:31
195. Isa. 11:4 Judges with the sword of His mouth Rev. 2:16; 19:11, 15
196. Isa. 11:5 Character: Righteous & Faithful Rev. 19:11
197. Isa. 11:10 The Gentiles seek Him John 12:18-21
198. Isa. 12:2 Called Jesus-Yeshua Matthew 1:21
199. Isa. 22:22 The One given all authority to govern Revelation 3:7
200. Isa. 25:8 The Resurrection predicted 1Corinthians 15:54
201. Isa. 26:19 His power of Resurrection predicted Matthew 27:50-54
202. Isa. 28:16 The Messiah is the precious corner stone Acts 4:11, 12
203. Isa. 28:16 The Sure Foundation 1Corinthians 3:11, Mt. 16:18
204. Isa. 29:13 He indicated hypocritical obedience to His Word Matthew 15:7-9
205. Isa. 29:14 The wise are confounded by the Word 1Corinthians 1:18-31
206. Isa. 32:2 A Refuge-A man shall be a hiding place Matthew 23:37
207. Isa. 35:4 He will come and save you Matthew 1:21
208. Isa. 35:5-6 To have a ministry of miracles Matthew 11:2-6
209. Isa. 40:3, 4 Preceded by forerunner John 1:23
210. Isa. 40:9 “Behold your God.” John 1:36; 19:14
211. Isa. 40:10. He will come to reward Revelation 22:12
212. Isa. 40:11 A shepherd-compassionate life-giver John 10:10-18
213. Isa. 42:1-4 The Servant-as a faithful, patient redeemer Matthew 12:18-21
214. Isa. 42:2 Meek and lowly Matthew 11:28-30
215. Isa. 42:3 He brings hope for the hopeless Mt. 12:14-21; John 4:1-54
216. Isa. 42:4 The nations shall wait on His teachings John 12:20-26
217. Isa. 42:6 The Light (salvation) of the Gentiles Luke 2:32
218. Isa. 42:1, 6 His is a worldwide compassion Matthew 28:19, 20
219. Isa. 42:7 Blind eyes opened. John 9:25-38
220. Isa. 43:11 He is the only Saviour. Acts 4:12
221. Isa. 44:3 He will send the Spirit of God John 16:7, 13
222. Isa. 45:21-25 He is Lord and Saviour Philippians 3:20, Titus 2:13
223. Isa. 45:23 He will be the Judge John 5:22; Romans 14:11
224. Isa. 46:9, 10 Declares things not yet done John 13:19
225. Isa. 48:12 The First and the Last John 1:30, Revelation 1:8, 17
226. Isa. 48:16, 17 He came as a Teacher John 3:2
227. Isa. 49:1 Called from the womb-His humanity Matthew 1:18
228. Isa. 49:5 A Servant from the womb. Luke 1:31, Philippians 2:7
229. Isa. 49:6 He will restore Israel Acts 3:19-21; 15:16-17
230. Isa. 49:6 He is Salvation for Israel Luke 2:29-32
231. Isa. 49:6 He is the Light of the Gentiles John 8:12, Acts 13:47
232. Isa. 49:6 He is Salvation unto the ends of the earth Acts 15:7-18
233. Isa. 49:7 He is despised of the Nation John 1:11; 8:48-49; 19:14-15
234. Isa. 50:3 Heaven is clothed in black at His humiliation Luke 23:44, 45
235. Isa. 50:4 He is a learned counselor for the weary Matthew 7:29; 11:28, 29
236. Isa. 50:5 The Servant bound willingly to obedience Matthew 26:39
237. Isa. 50:6 “I gave my back to the smiters.” Matthew 27:26
238. Isa. 50:6 He was smitten on the cheeks Matthew 26:67
239. Isa. 50:6 He was spat upon Matthew 27:30
240. Isa. 52:7 Published good tidings upon mountains Matthew 5:12; 15:29; 28:16
241. Isa. 52:13 The Servant exalted Acts 1:8-11; Eph. 1:19-22, Php. 2:5-9
242. Isa. 52:14 The Servant shockingly abused Luke 18:31-34; Mt. 26:67, 68
243. Isa. 52:15 Nations startled by message of the Servant Luke 18:31-34; Mt. 26:67, 68
244. Isa. 52:15 His blood shed sprinkles nations Hebrews 9:13-14, Rev. 1:5
245. Isa. 53:1 His people would not believe Him John 12:37-38
246. Isa. 53:2 Appearance of an ordinary man Philippians 2:6-8
247. Isa. 53:3 Despised Luke 4:28-29
248. Isa. 53:3 Rejected Matthew 27:21-23
249. Isa. 53:3 Great sorrow and grief Matthew 26:37-38, Luke 19:41, Heb. 4:15
250. Isa. 53:3 Men hide from being associated with Him Mark 14:50-52
251. Isa. 53:4 He would have a healing ministry Matthew 8:16-17
252. Isa. 53:4 Thought to be cursed by God Matthew 26:66; 27:41-43
253. Isa. 53:5 Bears penalty for mankind’s iniquities 2Cor. 5:21, Heb. 2:9
254. Isa. 53:5 His sacrifice provides peace between man and God Colossians 1:20
255. Isa. 53:5 His sacrifice would heal man of sin 1Peter 2:24
256. Isa. 53:6 He would be the sin-bearer for all mankind 1John 2:2; 4:10
257. Isa. 53:6 God’s will that He bear sin for all mankind Galatians 1:4
258. Isa. 53:7 Oppressed and afflicted Matthew 27:27-31
259. Isa. 53:7 Silent before his accusers Matthew 27:12-14
260. Isa. 53:7 Sacrificial lamb John 1:29, 1Peter 1:18-19
261. Isa. 53:8 Confined and persecuted Matthew 26:47-75; 27:1-31
262. Isa. 53:8 He would be judged John 18:13-22
263. Isa. 53:8 Killed Matthew 27:35
264. Isa. 53:8 Dies for the sins of the world 1John 2:2
265. Isa. 53:9 Buried in a rich man’s grave Matthew 27:57
266. Isa. 53:9 Innocent and had done no violence Luke 23:41, John 18:38
267. Isa. 53:9 No deceit in his mouth 1Peter 2:22
268. Isa. 53:10 God’s will that He die for mankind John 18:11
269. Isa. 53:10 An offering for sin Matthew 20:28, Galatians 3:13
270. Isa. 53:10 Resurrected and live forever Romans 6:9
271. Isa. 53:10 He would prosper John 17:1-5
272. Isa. 53:11 God fully satisfied with His suffering John 12:27
273. Isa. 53:11 God’s servant would justify man Romans 5:8-9, 18-19
274. Isa. 53:11 The sin-bearer for all mankind Hebrews 9:28
275. Isa. 53:12 Exalted by God because of his sacrifice Matthew 28:18
276. Isa. 53:12 He would give up his life to save mankind Luke 23:46
277. Isa. 53:12 Numbered with the transgressors Mark 15:27-28; Luke 22:37
278. Isa. 53:12 Sin-bearer for all mankind 1Peter 2:24
279. Isa. 53:12 Intercede to God in behalf of mankind Luke 23:34, Rom. 8:34
280. Isa. 55:3 Resurrected by God Acts 13:34
281. Isa. 55:4 A witness John 18:37
282. Isa. 55:4 He is a leader and commander Hebrews 2:10
283. Isa. 55:5 God would glorify Him Acts 3:13
284. Isa. 59:16 Intercessor between man and God Matthew 10:32
285. Isa. 59:16 He would come to provide salvation John 6:40
286. Isa. 59:20 He would come to Zion as their Redeemer Luke 2:38
287. Isa. 60:1-3 He would shew light to the Gentiles Acts 26:23
288. Isa. 61:1 The Spirit of God upon him Matthew 3:16-17
289. Isa. 61:1 The Messiah would preach the good news Luke 4:16-21
290. Isa. 61:1 Provide freedom from the bondage of sin John 8:31-36
291. Isa. 61:1-2 Proclaim a period of grace Galatians 4:4-5
292. Jer. 11:21 Conspiracy to kill Jesus John 7:1, Matthew 21:38
293. Jer. 23:5-6 Descendant of David Luke 3:23-31
294. Jer. 23:5-6 The Messiah would be both God and Man John 13:13, 1Ti 3:16
295. Jer. 31:22 Born of a virgin Matthew 1:18-20
296. Jer. 31:31 The Messiah would be the new covenant Matthew 26:28
297. Jer. 33:14-15 Descendant of David Luke 3:23-31
298. Eze.34:23-24 Descendant of David Matthew 1:1
299. Eze.37:24-25 Descendant of David Luke 1:31-33
300. Dan. 2:44-45 The Stone that shall break the kingdoms Matthew 21:44
301. Dan. 7:13-14 He would ascend into heaven Acts 1:9-11
302. Dan. 7:13-14 Highly exalted Ephesians 1:20-22
303. Dan. 7:13-14 His dominion would be everlasting Luke 1:31-33
304. Dan. 9:24 To make an end to sins Galatians 1:3-5
305. Dan. 9:24 To make reconciliation for iniquity Romans 5:10, 2Cor. 5:18-21
306. Dan. 9:24 He would be holy Luke 1:35
307. Dan. 9:25 His announcement John 12:12-13
308. Dan. 9:26 Cut off Matthew 16:21; 21:38-39
309. Dan. 9:26 Die for the sins of the world Hebrews 2:9
310. Dan. 9:26 Killed before the destruction of the temple Matthew 27:50-51
311. Dan. 10:5-6 Messiah in a glorified state Revelation 1:13-16
312. Hos. 11:1 He would be called out of Egypt Matthew 2:15
313. Hos. 13:14 He would defeat death 1Corinthians 15:55-57
314. Joel 2:32 Offer salvation to all mankind Romans 10:9-13
315. Jonah 1:17 Death and resurrection of Christ Matthew 12:40; 16:4
316. Mic. 5:2 Born in Bethlehem Matthew 2:1-6
317. Mic. 5:2 Ruler in Israel Luke 1:33
318. Mic. 5:2 From everlasting John 8:58
319. Hag. 2:6-9 He would visit the second Temple Luke 2:27-32
320. Hag. 2:23 Descendant of Zerubbabel Luke 2:27-32
321. Zech. 3:8 God’s servant John 17:4
322. Zech. 6:12-13 Priest and King Hebrews 8:1
323. Zech. 9:9 Greeted with rejoicing in Jerusalem Matthew 21:8-10
324. Zech. 9:9 Beheld as King John 12:12-13
325. Zech. 9:9 The Messiah would be just John 5:30
326. Zech. 9:9 The Messiah would bring salvation Luke 19:10
327. Zech. 9:9 The Messiah would be humble Matthew 11:29
328. Zech. 9:9 Presented to Jerusalem riding on a donkey Matthew 21:6-9
329. Zech. 10:4 The cornerstone Ephesians 2:20
330. Zech. 11:4-6 At His coming, Israel to have unfit leaders Matthew 23:1-4
331. Zech. 11:4-6 Rejection causes God to remove His protection Luke 19:41-44
332. Zech. 11:4-6 Rejected in favor of another king John 19:13-15
333. Zech. 11:7 Ministry to “poor,” the believing remnant Matthew 9:35-36
334. Zech. 11:8 Unbelief forces Messiah to reject them Matthew 23:33
335. Zech. 11:8 Despised Matthew 27:20
336. Zech. 11:9 Stops ministering to those who rejected Him Matthew 13:10-11
337. Zech. 11:10-11 Rejection causes God to remove protection Luke 19:41-44
338. Zech. 11:10-11 The Messiah would be God John 14:7
339. Zech. 11:12-13 Betrayed for thirty pieces of silver Matthew 26:14-15
340. Zech. 11:12-13 Rejected Matthew 26:14-15
341. Zech. 11:12-13 Thirty pieces of silver cast in the house of the Lord Matthew 27:3-5
342. Zech. 11:12-13 The Messiah would be God John 12:45
343. Zech. 12:10 The Messiah’s body would be pierced John 19:34-37
344. Zech. 12:10 The Messiah would be both God and man John 10:30
345. Zech. 12:10 The Messiah would be rejected John 1:11
346. Zech. 13:7 God’s will He die for mankind John 18:11
347. Zech. 13: A violent death Mark 14:27
348. Zech. 13:7 Both God and man John 14:9
349. Zech. 13:7 Israel scattered as a result of rejecting Him Matthew 26:31-56
350. Zech. 14:4 He would return to the Mt. of Olives Acts 1:11-12
351. Mal. 3:1 Messenger to prepare the way for Messiah Mark 1:1-8
352. Mal. 3:1 Sudden appearance at the temple Mark 11:15-16
353. Mal. 3:1 Messenger of the new covenant Luke 4:43
354. Mal. 3:6 The God who changes not Hebrews 13:8
355. Mal. 4:5 Forerunner in spirit of Elijah Mt. 3:1-3; 11:10-14; 17:11-13
356. Mal. 4:6 Forerunner would turn many to righteousness

Otangelo

Otangelo

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Prophecies in the Old Testament confirming Jesus as the Messiah

M. Rydelnik (2019): There is a prophetic prediction in the OT. There are also other important features to the notion of prophetic fulfillment. To highlight those features, I would suggest that alongside terms such as “fulfillment” we also use the terms “identification” and “exposition.” The OT not only predicts the coming of a Messiah; it also describes and identifies that Messiah. The amazing thing about OT prophecy is not only that the prophets foresaw what would happen. That was miraculous. But equally amazing was that, when it came, the future the prophets foresaw (and here I have in mind the NT) actually followed the plan the prophets had laid out for it. When the future came at a specific time and place, there were people waiting for it. There were those, like Simeon and Anna, who understood it in terms of the OT prophetic vision. In other words, the prophet’s vision was such that it preserved and carried with it a people who both understood the prophets and were there waiting for the fulfillment of their vision. By falling in line with that vision, the NT writers show that they accepted the OT as pre-interpreted, and they also were in fundamental agreement with its interpretation. That interpretation, we can see, began long before the time of its fulfillment. Already within the OT itself we can discover clear signs of an ongoing process of inter-biblical, or (I would prefer to say) intertextual interpretation. In the Pentateuch, for example, the Messiah is a prophetic priest-king like Moses, who will reign over God’s kingdom, bring salvation to Israel and the nations, and fulfill God’s covenants. As I understand it, this messianic vision is part of the compositional strategy of the whole of the Pentateuch. In the Prophets and Writings, we find a full and detailed exposition of the Pentateuch’s messianism. The Hebrew Bible, when viewed in its final historical context (on the eve of the Christian era), is already messianic in a NT sense. When the NT says that the OT is fulfilled in Jesus, it means that we can identify Jesus as the Messiah because He fits the picture of the Messiah in the OT. The proof that the Gospel is true (and I believe there is proof here) lies not only in an accurate prediction, but also in an accurate identification of Jesus with the one promised by the Law and the Prophets. To say it another way, it is only when we have identified Jesus as the OT Messiah that we can speak of verification of OT prophecy by prediction. Thus, the messianic thrust of the NT is not merely an argument that the OT is true prophecy. It also includes the argument that Jesus is the true Messiah.

The OT messianic vision is a fragmented vision that becomes increasingly more cohesive as one moves toward the final stages of the formation of the Hebrew Bible. As Calvin once said, “Those who have carefully … perused the Prophets will agree with me in thinking that their discourses have not always been arranged in a regular order.” There is a coherent picture behind the composition of the prophetic books and the Pentateuch. The pieces fit into that picture. If we follow the order of the Hebrew Bible—the Law, the Prophets, and the Writings (Tanakh)—the messianic picture becomes increasingly more transparent.2

Genesis

1.  Gen. 3:15 Seed of a woman (virgin birth) Galatians 4:4-5, Matthew 1:18

The prophecy in Genesis 3:15 states that the "seed of the woman" will crush the head of the serpent, which is traditionally interpreted as a reference to the Messiah's victory over sin and death. This prophecy is believed by many Christians to be fulfilled in Jesus Christ, who was born of a virgin, as foretold in Isaiah 7:14.

Galatians 4:4-5 states that "when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons." This passage emphasizes that Jesus was born of a woman, fulfilling the prophecy in Genesis 3:15, and that he was sent by God to redeem humanity from the bondage of sin.

Matthew 1:18 describes the virgin birth of Jesus, stating that "Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit." This passage emphasizes that Jesus was conceived by the Holy Spirit and born of a virgin, fulfilling the prophecy in Isaiah 7:14.

In summary, the fulfillment of the prophecy in Genesis 3:15 about the "seed of the woman" crushing the head of the serpent is believed by many Christians to be fulfilled in Jesus Christ, who was born of a virgin, as foretold in Isaiah 7:14. The passages in Galatians 4:4-5 and Matthew 1:18 emphasize the miraculous nature of Jesus' birth and his mission to redeem humanity from sin.

2.  Gen. 3:15 He will bruise Satan’s head Hebrews 2:14, 1John 3:8

Genesis 3:15 is a prophecy about the conflict between the serpent (Satan) and the "seed of the woman," which is traditionally interpreted as a reference to the Messiah. The verse states that the seed of the woman will bruise the serpent's head, which is a metaphorical way of saying that the Messiah will ultimately defeat Satan.

Hebrews 2:14 confirms the fulfillment of this prophecy in Jesus Christ, stating that "since the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil." This passage emphasizes that Jesus, by taking on human nature, was able to defeat the devil and destroy his power.

Similarly, 1 John 3:8 states that "the reason the Son of God appeared was to destroy the works of the devil." This passage reinforces the idea that Jesus came to defeat Satan and undo the effects of sin in the world.

In summary, Hebrews 2:14 and 1 John 3:8 confirm the fulfillment of the prophecy in Genesis 3:15 that the seed of the woman would defeat the serpent (Satan). These passages emphasize that Jesus Christ, as the Son of God and the Messiah, came to destroy the works of the devil and to redeem humanity from the power of sin and death.

3.  Gen. 3:15 Christ’s heel would be bruised with nails on the cross Matthew 27:35, Luke 24:39-40

R. Price (2019): Many Christian theologians (going back to Irenaeus) understand v. 15 as the so-called protevangelium, supposedly prophesying Christ’s victory over Satan…. In this allegorical approach, the woman’s offspring is initially Cain, then the whole human race, and ultimately Jesus Christ, the offspring (Heb “seed”) of the woman (see Gal 4:4). The offspring of the serpent includes the evil powers and demons of the spirit world, as well as those humans who are in the kingdom of darkness (see Jn 8:44). According to this view, the passage gives the first hint of the gospel. Satan delivers a crippling blow to the Seed of the woman (Jesus), who in turn delivers a fatal blow to the Serpent (first defeating him through the death and resurrection [1Co 15:55-57] and then destroying him in the judgment [Rev 12:7-9; 20:7-10]).[url=http://www.paultanner.org/English Docs/Private/Price R_2019-Messianic-Interpretation-Of-Gen 3.15.pdf]1[/url]

J. F. WALVOORD (2011) : Genesis 3:14–24. This first prophecy was fulfilled by the spiritual death of Adam and Eve and their ultimate physical death (vv. 7–24; 5:5). In fulfilling the prophecy of death, God added other prophecies, including the curse on the serpent (3:14–15). God prophesied that Eve would give birth to children in pain and that her husband would rule over her. To Adam, God predicted that the ground would be cursed and he would have difficulty raising the food necessary for his continued existence. In the midst of these promises, which enlarged the judgment that had come on mankind because of the entrance of sin, a plan for redemption was also revealed. In pronouncing the curse on the Devil and the serpent, it was prophesied that there would always be enmity between the serpent and the descendants of the woman (v. 15). Referring to one of the woman’s descendants (Christ), God said, “He will crush your head.” In regard to the judgment on Satan, made sure by the cross of Christ, the prophecy was further enlarged, “You will strike his heel” (v. 15). This referred to the fact that Christ would die, but unlike the effect on Satan, His death would be conquered by resurrection. This was fulfilled in Christ’s death and resurrection (Rom. 3:24–25).30

4.  Gen. 5:24 The bodily ascension to heaven illustrated Mark 16:19, Rev. 12:5

Accordingtothescriptures (2015): Some would not consider this to be an illustration of the ascension of Christ, and perhaps, rightly so. It may illustrate more rightly, the pre-trib rapture of the church. The Bible, speaking of types and shadows in the Old Testament now clearly revealed in the New, are not a few. The Bible tells us, "Now all these things happened unto them for ensamples (Gr. tupos): and they are written for our admonition, upon whom the ends of the world are come." (1 Corinthians 10:11) Hebrews 11:5 states concerning Enoch, "By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God." As for Christ, we are told, "Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him." (Romans 6:9) Christ died for our sins and rose from the dead. Death is no longer able to touch Him, as He is "alive for evermore" (Revelation 1:18). And after He was seen of many witnesses we are told He was "taken up ... into heaven" (Acts 1:11). So we believe that the argument can be made, that, if Enoch illustrates the pre-trib rapture of the saints, the only reason they are able to be raptured, is that Christ died for our sins, was buried, and rose again, and "ascended up far above all heavens, that he might fill all things" (Ephesians 4:10). Jesus said, "because I live, ye shall live also" (John 14:9). "In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him." (1 John 4:9). We only live because Christ lives. He is the first cause of all things, and so too, the resurrection from the dead, as He said, "I am the resurrection, and the life" (John 11:12), and our ascension into heaven, for He "ascended on high [and] led captivity captive" (Psalm 68:18).3

5.  Gen. 9:26, 27 The God of Shem will be the Son of Shem Luke 3:23-36

M.Rydelnik (2019): Ethnically, Shem became the ancestor of the “Shemites” (i.e., Semites), the vast group of the great Middle Eastern peoples, including those who would later be called Arabs and Jews. What this prophecy indicates, therefore, is that God would establish a personal covenant relationship with people in the line of Shem. The family descendants of Shem are also listed as part of the “Table of Nations” in Gn 10:21-31. Most important, however, is that from Gn 11:10 through the book of Revelation, the biblical account deals almost exclusively with Shem’s descendants. Genesis 11:27 introduces us to Abram, a descendant of Shem, and it is with him that God made a special covenant, forming the basis for all of His later dealings in salvation history. According to Gn 9:27, therefore, someday the Gentile peoples will dwell in the tents of the Shemites.6 In other words, Japheth will partake of Shem’s unique privilege—a special relationship to the one true God, as was mentioned above through Abraham, Isaac, Jacob, and Judah.2

Accordingtothescriptures (2015): It is clear that Jesus Christ, the Messiah, the Son of God, was born of the line of Shem. The question is whether or not this was foretold in Genesis 9:26-27. We are told that "he shall dwell in the tents of Shem". Does the "he" refer to God or Japheth? It is noted that God's spiritual blessings would fall primarily on Shem whose God is Jehovah. And if the "he" be Japheth, from whom the Gentiles descended, I think that this would imply that Japheth would come to share in the spiritual blessings and fellowship of Shem. This would be totally in agreement with the Scriptures for the Gentiles did recieve light and blessings through the descendant of Shem, and the promised Seed, namely Jesus Christ. Nevertheless, if the "he" be God, and it be He who would shine through and tabernacle with Shem, even until the fulness of time when God sent forth His Son, the true Light of the world, when the Word became flesh and dwelt (tabenacled) among us, this also would be in agreement with the Scripture. 3

6.  Gen. 12:3 Seed of Abraham will bless all nations Galatians 3:8, Acts 3:25, 26

M.Rydelnik (2019):  The divine speeches in Gn 12:1-3 and 22:16-18 are integral to the book of Genesis as a whole, and Genesis itself is the first in a series of interrelated books that narrate a coherent story—beginning with creation and ending with the fall of Jerusalem to the Babylonians. In the context of this broader story the divine promises in Gn 12:1-3 and 22:16-18 help create the expectation that God’s blessing will come to the nations of the earth through a future Davidic King. According to Acts 3:25-26, Peter highlighted this hope when he addressed fellow Jews in Jerusalem: “You are the sons of the prophets and of the covenant that God made with your ancestors, saying to Abraham, And all the families of the earth will be blessed through your offspring. God raised up His Servant and sent Him first to you to bless you by turning each of you from your evil ways.” For Peter, Jesus Christ’s coming fulfilled that aspect of God’s covenant with Abraham that promised a particular “offspring” who would bless the world. 2

J. F. WALVOORD (2011): The covenant with Abram was a major step in divine revelation, indicating that God had selected Abram and his posterity to fulfill His purpose to reveal Himself to the world and bring salvation to mankind. Though only eleven chapters were used to trace the whole history of the world prior to Abram, including creation and all the major events that followed, the rest of the book of Genesis was devoted to Abram and his immediate descendants, indicating the importance of this covenant. The covenant required Abram to leave his country and his people and go to the land that God would show him. The expression you will be a blessing (v. 2), could be translated “be a blessing.” Abram was essential to God’s program of bringing blessing and revelation to the world and ultimately salvation through Jesus Christ 30

7.  Gen. 12:7 The Promise made to Abraham’s Seed Galatians 3:16

Genesis 12:7 is part of the narrative about God's call to Abram (later renamed Abraham) and the promises that God made to him. In this passage, God promises Abram that he will give the land of Canaan to his descendants. Specifically, the passage says, "To your offspring I will give this land."

Galatians 3:16 refers back to this promise made to Abram, and emphasizes that the promise was actually made to Abraham's seed, which is Christ. The passage says, "Now the promises were made to Abraham and to his offspring. It does not say, 'And to offsprings,' referring to many, but referring to one, 'And to your offspring,' who is Christ."

The passage in Galatians is part of a larger argument that Paul is making about the relationship between faith, the law, and the promise that God made to Abraham. Paul is emphasizing that the promise of salvation through faith was made to Abraham and his seed, and that this seed is actually Christ. Paul is making the case that the promise was not only about the land of Canaan, but about the ultimate redemption and salvation that would come through Christ.

In summary, Genesis 12:7 is a promise that God made to Abram (later Abraham) about the land of Canaan being given to his descendants. Galatians 3:16 refers back to this promise and emphasizes that it was actually made to Abraham's seed, which is Christ. The passage in Galatians is part of a larger argument about the promise of salvation through faith, and the role that Christ plays in fulfilling that promise.

8.  Gen. 14:18 A priest after the order of Melchizedek Hebrews 6:20

Genesis 14:18 describes an encounter between Abram (later renamed Abraham) and a mysterious figure named Melchizedek, who is described as the king of Salem and a priest of God Most High. Melchizedek blesses Abram and receives a tenth of the spoils from Abram's victory over his enemies.

Hebrews 6:20 refers back to this encounter and the priesthood of Melchizedek. The passage says, "where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek." The author of Hebrews is drawing a parallel between the priesthood of Melchizedek and the priesthood of Jesus Christ, emphasizing that Jesus is a high priest in the same order as Melchizedek.

The author of Hebrews goes on to explain that the priesthood of Melchizedek is superior to the priesthood of the Levites, because Melchizedek was a priest of God Most High before the law was given to Moses. The author argues that Jesus, as a priest in the order of Melchizedek, is also superior to the Levitical priests, because he is not bound by the limitations of the law.

In summary, Genesis 14:18 describes an encounter between Abram and Melchizedek, who is a priest of God Most High. Hebrews 6:20 refers back to this encounter and emphasizes that Jesus Christ is a high priest in the order of Melchizedek. The author of Hebrews argues that the priesthood of Melchizedek is superior to the Levitical priesthood, and that Jesus, as a priest in this order, is also superior to the Levitical priests.

9.  Gen. 14:18 King of Peace and Righteousness Hebrews 7:2

Genesis 14:18 describes Melchizedek as the king of Salem, which means "peace," and a priest of God Most High. There is no specific mention in this passage of Melchizedek being described as a king of righteousness.

Hebrews 7:2 refers to Melchizedek as the "king of Salem, that is, king of peace." The author of Hebrews is drawing a parallel between Melchizedek and Jesus Christ, who is also described as the Prince of Peace. The author is emphasizing the idea of peace and righteousness, which are key themes in the New Testament.

The author goes on to explain that Melchizedek was not only a king of Salem, but also a priest of God Most High. This dual role of king and priest was unique in the Old Testament, as the roles of king and priest were normally separate. The author argues that Jesus Christ, as both king and high priest, is also unique and superior to the Levitical priests.

In summary, Genesis 14:18 describes Melchizedek as the king of Salem, and Hebrews 7:2 refers to him as the "king of Salem, that is, king of peace." The author of Hebrews is drawing a parallel between Melchizedek and Jesus Christ, emphasizing the themes of peace and righteousness. The author also emphasizes the unique role of Melchizedek as both king and priest, and argues that Jesus Christ, as both king and high priest, is also unique and superior to the Levitical priests.

10.  Gen. 14:18 The Last Supper foreshadowed Matthew 26:26-29

Genesis 14:18 describes an encounter between Abram (later renamed Abraham) and Melchizedek, the king of Salem and a priest of God Most High. During the encounter, Melchizedek brings out bread and wine and blesses Abram.

Matthew 26:26-29 describes the Last Supper, which was a Passover meal that Jesus shared with his disciples. During the meal, Jesus took bread, gave thanks, broke it, and gave it to his disciples, saying, "Take, eat; this is my body." He also took a cup of wine, gave thanks, and gave it to his disciples, saying, "Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins."

This can be seen as a foreshadowing of the Last Supper in the encounter between Abram and Melchizedek. The bread and wine that Melchizedek brings out are seen as a type of the bread and wine that Jesus would later offer at the Last Supper. The blessing that Melchizedek gives to Abram is seen as a type of blessing that Jesus would later give to his disciples through bread and wine.

In summary, while there is no direct mention of the Last Supper in Genesis 14:18, we can see it as a foreshadowing of this event in the encounter between Abram and Melchizedek, in the sharing of bread and wine and the blessing given by Melchizedek.

11.  Gen. 17:19 Seed of Isaac (Gen. 21:12) Romans 9:7

Genesis 17:19 records God's promise to Abraham that Sarah would bear him a son, Isaac. God declares that through Isaac, Abraham's offspring will be established as an everlasting covenant. This promise is fulfilled in Genesis 21:1-3 when Sarah gives birth to Isaac.

Romans 9:7 is part of a larger passage in which the Apostle Paul is discussing the relationship between Israel and God's promises. Paul refers to Abraham's two sons, Ishmael and Isaac, and notes that although Ishmael was Abraham's firstborn son, God chose to establish his covenant through Isaac.

In Romans 9:7, Paul emphasizes the fact that Isaac was the son of the promise, and that his descendants, not Ishmael's, are considered to be the true children of Abraham. This distinction is important because it underscores the idea that God's promise to Abraham was based on his grace and not on human merit.

In summary, Genesis 17:19 and 21:1-3 record God's promise to Abraham that his offspring would be established through his son Isaac, and Romans 9:7 emphasizes the fact that Isaac was the son of the promise and the true child of Abraham, through whom God's covenant would be fulfilled.

12.  Gen. 22:8 The Lamb of God promised John 1:29

In Genesis 22:8, God commands Abraham to offer his son Isaac as a sacrifice, and Abraham responds by saying, "God will provide for himself the lamb for a burnt offering, my son." This statement can be interpreted as a foreshadowing of the sacrificial death of Jesus Christ, who is often referred to as the "Lamb of God."

In John 1:29, John the Baptist sees Jesus coming towards him and declares, "Behold, the Lamb of God, who takes away the sin of the world!" This statement can be seen as a fulfillment of the promise in Genesis 22:8, that God would provide a lamb for a burnt offering.

The sacrifice of Isaac in Genesis 22 is a type or foreshadowing of the sacrifice of Jesus Christ. Just as God provided a substitute sacrifice for Isaac, sparing his life, so too did God provide a substitute sacrifice in Jesus Christ, who died in the place of all humanity, taking upon himself the punishment for our sins.

In summary, while there is no direct mention of the Lamb of God in Genesis 22:8, we can see a foreshadowing of Jesus Christ as the Lamb of God in Abraham's statement that God would provide a lamb for a burnt offering. This promise is seen as fulfilled in John 1:29, where John the Baptist identifies Jesus as the Lamb of God who takes away the sin of the world.

13.  Gen. 22:18 As Isaac’s seed, will bless all nations Galatians 3:16

Genesis 22:18 is part of God's promise to Abraham after he demonstrated his willingness to sacrifice Isaac. God says to Abraham, "In your offspring shall all the nations of the earth be blessed, because you have obeyed my voice." This promise is repeated multiple times throughout the Old Testament, and is often understood to refer to the coming of the Messiah, who would bless all nations by providing salvation.

In Galatians 3:16, the Apostle Paul interprets this promise as referring to Jesus Christ. Paul writes, "Now the promises were made to Abraham and to his offspring. It does not say, 'And to offsprings,' referring to many, but referring to one, 'And to your offspring,' who is Christ." Paul is arguing that the promise to bless all nations through Abraham's offspring was ultimately fulfilled in Jesus Christ, who was a descendant of Abraham.

Paul goes on to argue that through faith in Christ, both Jews and Gentiles are united as children of Abraham and heirs to the promise. This interpretation of the promise to Abraham is a central theme in Paul's theology, and is seen as an important affirmation of the universality of the gospel message.

In summary, Genesis 22:18 promises that all nations will be blessed through Abraham's offspring, which is interpreted in Galatians 3:16 as referring to Jesus Christ. This promise is seen as a central theme in the New Testament, and underscores the universality of the gospel message.

14.  Gen. 26:2-5 The Seed of Isaac promised as the Redeemer Hebrews 11:18

Hebrews 11:18 references the promise made to Abraham regarding his offspring through Isaac, and interprets it as a prophecy of the coming of Jesus Christ. The author writes, "Of whom [Abraham] it was said, 'Through Isaac shall your offspring be named.'" The author is highlighting the faith of Abraham and his obedience to God's command to sacrifice Isaac, even though he believed that God would still fulfill His promise through Isaac's descendants.

The author of Hebrews goes on to explain that the ultimate fulfillment of this promise came through Jesus Christ, who is the ultimate Redeemer and Savior of all people. Through His sacrificial death and resurrection, Jesus fulfilled the promise to Abraham and brought salvation to all who believe in Him.

In summary, while Genesis 26:2-5 does not specifically mention the Seed of Isaac as the Redeemer, the promise made to Abraham and his descendants is significant because it foreshadows the coming of the Messiah, who would bring salvation to all peoples. Hebrews 11:18 interprets this promise as a prophecy of the coming of Jesus Christ, who is the ultimate Redeemer and Savior of all people.

15.  Gen. 28:12 The Bridge to heaven John 1:51

Genesis 28:12 describes Jacob's dream in which he sees a ladder or a stairway that reaches from earth to heaven, with angels ascending and descending on it. This vision is significant because it represents the connection between heaven and earth, and the means by which God communicates with humanity.

In John 1:51, Jesus references Jacob's ladder when He says to Nathanael, "Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man." Jesus is saying that He is the connection between heaven and earth, the "bridge" or "ladder" that Jacob saw in his dream. Jesus is the means by which we can communicate with God and receive His grace and salvation.

In this way, the reference to Jacob's ladder in John 1:51 emphasizes the centrality of Jesus in our relationship with God. Jesus is not just a human teacher or prophet, but the Son of God who connects us to the divine realm and opens up the possibility of eternal life.

16.  Gen. 28:14 The Seed of Jacob Luke 3:34

Genesis 28:14 is a prophetic promise made by God to Jacob (who later became known as Israel) in which God promised that through Jacob's descendants, all the families of the earth would be blessed. The exact wording of the promise is: "Your descendants shall be as the dust of the earth; you shall spread abroad to the west and the east, to the north and the south; and in you and in your seed all the families of the earth shall be blessed" (Genesis 28:14).

Luke 3:34 is a genealogy of Jesus Christ, tracing his lineage back through his earthly father Joseph to Adam. In this genealogy, Luke includes the name of Jacob, but he lists him as "Jacob, the son of Isaac, the son of Abraham" (Luke 3:34), rather than using the name Israel as Genesis does.

The connection between these two passages is that Jesus can be considered to be the ultimate fulfillment of the promise made to Jacob in Genesis 28:14. Through Jesus, all the families of the earth are blessed, as he is believed to be the Savior of the world who brings forgiveness of sins and eternal life to all who believe in him. The inclusion of Jacob in Jesus' genealogy is significant because it emphasizes the continuity of God's plan of salvation throughout history, from the time of Abraham and Jacob down to the birth of Jesus.

17.  Gen. 49:10 The time of His coming Luke 2:1-7; Galatians 4:4

Genesis 49:10 is part of Jacob's blessing to his sons before his death, in which he prophesies about their future. In verse 10, he says, "The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples." This verse refers to the coming of a ruler from the tribe of Judah who will receive tribute and obedience from the peoples.

Luke 2:1-7 and Galatians 4:4 both provide information about the time of Jesus' birth, which is significant because Jesus is the ruler from the tribe of Judah who fulfills the prophecy of Genesis 49:10. Luke 2:1-7 describes how Caesar Augustus issued a decree that all the world should be registered, which led Joseph and Mary to travel to Bethlehem, where Jesus was born. Galatians 4:4 says, "But when the fullness of time had come, God sent forth his Son, born of woman, born under the law."

Taken together, these passages suggest that Jesus' birth was not a random event, but one that was planned and prophesied long before. The prophecy of Genesis 49:10 foretold the coming of a ruler from the tribe of Judah who would receive tribute and obedience from the peoples, and Jesus' birth fulfilled this prophecy. The timing of Jesus' birth, as described in Luke 2:1-7 and Galatians 4:4, also suggests that it was part of God's plan and purpose for the redemption of humanity.

18.  Gen. 49:10 The Seed of Judah Luke 3:33

Genesis 49:10 is part of Jacob's blessing to his sons before his death, in which he prophesies about their future. In verse 10, he says, "The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples." This verse refers to the coming of a ruler from the tribe of Judah who will receive tribute and obedience from the peoples.

Luke 3:33 is a genealogy of Jesus that traces his lineage back to Adam, through the line of Judah. In this genealogy, Luke identifies Jesus as the "son of Judah," or the descendant of the tribe of Judah, fulfilling the prophecy of Genesis 49:10.

Taken together, these passages suggest that Jesus is the ruler from the tribe of Judah who fulfills the prophecy of Genesis 49:10. His lineage from the tribe of Judah is confirmed in Luke's genealogy, and his role as ruler and leader is affirmed throughout the New Testament. Jesus' fulfillment of this prophecy is seen as evidence of his divine identity and authority as the Messiah.

19.  Gen. 49:10 Called Shiloh or One Sent John 17:3

Genesis 49:10 is part of Jacob's blessing to his sons before his death, in which he prophesies about their future. In verse 10, he says, "The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples." Some scholars interpret the word "Shiloh" in this verse to mean "the one to whom it belongs" or "the one to whom the scepter belongs," and see it as a reference to the coming Messiah.

John 17:3 is part of Jesus' prayer for his disciples before his arrest and crucifixion. In this prayer, Jesus says, "And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent." The phrase "whom you have sent" refers to Jesus as the one sent by God to accomplish his mission of salvation.

While Genesis 49:10 and John 17:3 do not explicitly refer to each other, we can see a connection between the two. They see Genesis 49:10 as a prophecy of the coming Messiah, who will be the one to whom the scepter belongs and who will bring tribute and obedience from the peoples. They see John 17:3 as confirming Jesus' identity as the Messiah, who was sent by God to accomplish his mission of salvation. Together, these passages emphasize the importance of Jesus as the promised Messiah who brings eternal life to those who believe in him.

20.  Gen. 49:10 Messiah to come before Judah lost identity John 11:47-52

M. Rydelnik (2019): One of the earliest, most cited, and most important of the messianic texts of the OT is Gn 49:8-12. Ancient Jewish and Christian tradition held unanimously to the Mosaic authorship of the Pentateuch and thus of its first book, Genesis.32 The biblical chronology itself locates Moses and his penning of the treatise at c. 1400 BC and in the Plains of Moab, just across the Jordan River, 15 miles east of Jericho. The metanarrative of the OT is the account of God’s person and purposes as displayed in creation, redemption, and restoration. This passage embraces the second and third phases in that it describes the vehicle of salvation and the eventual eschatological outcome of God’s merciful “new beginning.” The framework of the “mini-narrative” exemplified in this text is covenant, the proactive extension by Yahweh of promises— both unconditional and conditional—that constitute a bridging between Himself and His broken image, namely, humankind. The process of reconciliation began virtually as early as Eden with the pledge by Yahweh that the head of Evil would be crushed at the cost of the bruising of the heel of Righteousness (Gn 3:15). It later took the form of the selection of Shem as the progenitor of a people who would be custodians of the promise, the most prominent individual of whom was Abraham (Gn 11:10-32). The historical narrowing and sifting of the covenant development passed through Isaac, Jacob, and here, in our text, culminated in Judah. However, Judah was just a stopping-place, as it were, as both an individual and a subsequent tribe. The resumption of the messianic trajectory climaxed in David, king of Judah and all Israel (2Sm 2:4; 5:3). To him and through him coursed the stream of redemptive hope, a stream that both poets and prophets predictively proclaimed to be finally and perfectly a stream of “living water” embodied in and announced by Jesus Christ, “son of David” and Son of God, and the Shiloh of Jacob’s blessing. 2

Accordingtothescriptures (2015): The Seed was first mentioned in Genesis 3:15, then confirmed to Abraham, to Isaac, and to Jacob. Now it is confirmed to Judah. The leadership, according to Jacob, was to go to Judah, but this did not happen for over six hundred years. Moses came from Levi, Joshua from Ephraim, Gideon from Manasseh, Samson from Dan, Samuel from Ephraim and Saul from Benjamin. But when David finally became king, Judah became the dominant tribe from that time on. Judah held the sceptre and did not relinquish it until after Shiloh came. There were many prophecies in the OT pertaining to the coming Christ. "there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel... Out of Jacob shall come he that shall have dominion" (Numbers 24:17, 19) and again, "But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting." (Micah 5:2) This led the wise men of the east to come to Jerusalem saying, "Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him." (Matthew 2:2) From this they knew that out of Bethlehem, from the tribe of Judah, "shall come a Governor, that shall rule my people Israel." (v. 6) In that day, genealogical records were readily available in the Temple. But after the Messiah died for our sins and rose again from the dead for our justification, in AD 70, the temple was destroyed with all its genealogical records. The Jews were then scattered to the nations of the world, so we could truly say from that time, the Sceptre departed from Judah, for with no certainty can any Jew prove he is from the tribe of Judah. So with this certainty, we knew that Shiloh has come, for He is the "Lion of the tribe of Judah"3

J. F. Walvoord (2011): The most significant prophecy given was that the scepter, referring to the future Messiah, would come from the tribe of Judah. Jacob predicted, “The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his” (v. 10). This was fulfilled in Christ (Rev. 2:27; 12:5; 19:15). This clearly refers to Christ coming from the family of David, which is a part of the tribe of Judah. 30

21.  Gen. 49:10: Unto Him shall the obedience of the people be John 10:16

Genesis 49:10 is a verse from the Hebrew Bible that is part of Jacob's final blessings for his sons. The verse reads, "The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples." This verse has traditionally been interpreted as a prophecy that the Messiah would come from the tribe of Judah.

John 10:16 is a passage from the New Testament in which Jesus says, "And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd." Some interpreters have suggested that this passage is related to the prophecy in Genesis 49:10, in that it suggests that the Messiah (who is identified as Jesus) will not only gather the people of Judah, but also people from other nations.

The phrase "to him shall be the obedience of the peoples" in Genesis 49:10 can be understood as a reference to the Messiah's universal authority over all nations. Similarly, in John 10:16, Jesus is portrayed as the shepherd who gathers not only the Jewish people but also people from other nations, thus establishing one flock under his leadership. This interpretation suggests that Jesus is the fulfillment of the prophecy in Genesis 49:10, as he brings together people from all nations under his leadership.

Exodus

22.  Ex. 3:13-15 The Great “I AM” John 4:26; 8:58

Exodus 3:13-15 is a passage from the Hebrew Bible in which God speaks to Moses from a burning bush and reveals His name to him. Moses asks God what name he should use when the Israelites ask him who sent him, and God responds, "I am who I am" or "I will be who I will be." God then tells Moses to tell the Israelites that "I AM" has sent him.

In the New Testament, John 4:26 and John 8:58 both contain references to Jesus using the phrase "I am." In John 4:26, Jesus speaks to a Samaritan woman and reveals himself as the Messiah, saying "I who speak to you am he." In John 8:58, Jesus is speaking to a group of Jews and says, "Before Abraham was, I am." This statement causes the Jews to take up stones to throw at him, as they believe he is committing blasphemy by equating himself with God.

The phrase "I am" in these New Testament passages is significant because it echoes the divine name revealed to Moses in Exodus 3:14. By using this phrase, Jesus is making a claim to divinity and identifying himself with the God who revealed himself to Moses. This is particularly clear in John 8:58, where Jesus' use of the phrase "I am" is explicitly tied to his assertion of pre-existence before Abraham, a claim that would be blasphemous if made by anyone who was not divine.

Overall, the references to "I am" in both Exodus 3:14 and the New Testament are significant because they reveal the divine nature of God and Jesus, respectively. The phrase emphasizes the eternal, unchanging, and self-existent nature of the divine, and underscores the profound relationship between God and humanity.

23.  Ex. 12:3-6 The Lamb presented to Israel 4 days before Passover Mark 11:7-11

Exodus 12:3-6 describes the instructions given to the Israelites for the Passover. They were to select a lamb on the tenth day of the first month and keep it until the fourteenth day of the same month, when they were to slaughter it and eat it as part of the Passover meal. This lamb was to be without blemish, a male of the first year, and it was to be kept separate from the rest of the flock.

Mark 11:7-11 describes Jesus' triumphal entry into Jerusalem, which took place a few days before his crucifixion during the week of Passover. In this event, Jesus rode on a donkey and the people shouted, "Hosanna! Blessed is he who comes in the name of the Lord!" and spread palm branches and cloaks on the road before him.

There is no direct connection between these two passages. However, some scholars have noted that Jesus' entry into Jerusalem on a donkey may have been seen as a symbolic reenactment of the selection of the Passover lamb. Just as the Israelites selected a lamb for sacrifice and kept it separate for four days before Passover, Jesus was being "presented" to the people of Jerusalem as the Lamb of God who would be sacrificed for the sins of the world. In this interpretation, the events of the triumphal entry foreshadowed Jesus' sacrificial death on the cross, which would take place a few days later during the Passover festival.

24.  Ex. 12:5 A Lamb without blemish Hebrews 9:14; 1Peter 1:19

Exodus 12:5 refers to the instructions given to the Israelites for the Passover. They were commanded to select a lamb without blemish and to sacrifice it as an offering to God. The blood of the lamb was to be put on the doorposts and lintel of their homes, and when the Lord passed over Egypt to strike down the firstborn, he would "pass over" the houses with the blood on the doorposts and lintel.

Hebrews 9:14 and 1 Peter 1:19 both refer to Jesus Christ as the ultimate sacrificial Lamb without blemish. He is described as the perfect sacrifice who offered himself once and for all to atone for the sins of humanity. Through his death and resurrection, believers are redeemed and reconciled to God.

The Lamb without blemish, therefore, is a symbolic representation of the sinless and perfect nature of Jesus Christ, who willingly gave himself up as a sacrifice for the forgiveness of sins. This image has powerful theological significance in both the Old and New Testaments and is a central element of Christian doctrine.

25.  Ex. 12:13 The blood of the Lamb saves from wrath Romans 5:8

Exodus 12:13 describes the instructions given to the Israelites during the first Passover. They were commanded to take some of the blood from the lamb that had been sacrificed and put it on the two doorposts and the lintel of their houses. This was a sign for the Lord to "pass over" their homes and spare them from the plague of the death of the firstborn.

Romans 5:8 is a verse in which the Apostle Paul speaks about God's love for humanity, saying, "But God demonstrates his own love for us in this: While we were still sinners, Christ died for us." This verse is part of a larger passage in which Paul explains that through Jesus Christ, humanity can be reconciled to God and be saved from the wrath of God that comes as a result of sin.

The connection between these two passages is that they both speak about the idea of salvation through the shedding of blood. In the Passover, the blood of the lamb was a sign of God's protection and salvation from the wrath of God. In the Christian faith, Jesus is seen as the "Lamb of God" whose sacrifice on the cross shed his blood to save humanity from sin and the wrath of God.

Thus, the Passover lamb can be seen as a foreshadowing of Jesus, who would offer himself as the ultimate sacrifice for the sins of the world. Both the Passover lamb and the sacrifice of Jesus show how the shedding of blood is necessary for the salvation of God's people.

26.  Ex. 12:21-27 Christ is our Passover 1Corinthians 5:7

Exodus 12:21-27 describes the instructions given to the Israelites for the Passover. They were commanded to take a lamb without blemish, sacrifice it, and mark their doorposts with its blood. The Lord would then "pass over" their houses and not allow the destroyer to enter and kill their firstborn. This was to be an annual observance for the Israelites to remember their deliverance from slavery in Egypt.

1 Corinthians 5:7 says, "Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed." Here, the apostle Paul is writing to the church in Corinth, instructing them to purify themselves from sin and immorality. He uses the imagery of the Passover lamb to illustrate that just as the Israelites were delivered from slavery and death through the blood of the lamb, so too are believers delivered from sin and death through the sacrifice of Christ.

The phrase "Christ, our Passover lamb" emphasizes the sacrificial nature of Christ's death and the idea that he is the ultimate sacrifice for our sins. Through his death and resurrection, we are reconciled to God and delivered from the penalty of sin. The Passover lamb was a foreshadowing of the sacrifice of Christ, and the parallel between the two emphasizes the continuity of God's plan of salvation throughout history.

27.  Ex. 12:46 Not a bone of the Lamb to be broken John 19:31-36

Exodus 12:46 is part of the instructions given to the Israelites for the Passover. They were commanded to take a lamb without blemish, sacrifice it, and roast it whole. They were also instructed not to break any of its bones.

John 19:31-36 describes the events surrounding the crucifixion of Jesus Christ. When the soldiers came to break the legs of those who were crucified, they found that Jesus was already dead, so they did not break his legs. This fulfilled the prophecy in Psalm 34:20 that says, "He protects all his bones; not one of them will be broken."

The connection between these two passages is that Jesus Christ is the ultimate Passover lamb, and like the Passover lamb, none of his bones were broken. This is significant because the Passover lamb was to be a perfect sacrifice without blemish, and breaking any of its bones would have made it unfit for sacrifice. Similarly, Jesus was without sin, and his body was not marred or broken, making him the perfect sacrifice for the sins of humanity.

The fulfillment of this prophecy emphasizes the divine nature of Jesus and the fact that his death was not the result of a human plan, but rather the fulfillment of God's redemptive plan for humanity. It also serves as a reminder that Jesus is the ultimate sacrifice for our sins, and through faith in him, we can be reconciled to God and receive the gift of eternal life.

J. F. Walvoord (2011): Exodus 12:46; cf. Numbers 9:12. The Passover lamb was a type of Christ. The fact that no bones were broken is a foreshadowing of Christ’s sacrifice without a bone being broken (John 19:36).30

28.  Ex. 15:2 His exaltation predicted as Yeshua Acts 7:55, 56

Exodus 15:2 is a song of praise that Moses and the Israelites sang to the Lord after he had miraculously delivered them from the hands of the Egyptians. The verse says, "The Lord is my strength and my song, and he has become my salvation; this is my God, and I will praise him, my father's God, and I will exalt him."

Acts 7:55-56 describes the vision that Stephen, one of the seven deacons chosen to serve in the early church, had just before he was stoned to death. He saw Jesus standing at the right hand of God and said, "Behold, I see the heavens opened, and the Son of Man standing at the right hand of God."

The connection between these two passages is that the exaltation of Jesus Christ is predicted in Exodus 15:2 as "Yeshua" (which is a Hebrew name that means "salvation" or "deliverance"). In Acts 7:55-56, we see the fulfillment of this prediction as Stephen sees Jesus standing at the right hand of God, which is a position of honor and authority.

This connection emphasizes the continuity of God's plan of salvation throughout history and the fact that Jesus was not just a man, but also the divine Son of God. The exaltation of Jesus demonstrates his power and authority, and through faith in him, believers can receive the gift of salvation and eternal life.

29.  Ex. 15:11 His Character-Holiness Luke 1:35; Acts 4:27

Exodus 15:11 is part of the song of praise that Moses and the Israelites sang to the Lord after he had miraculously delivered them from the hands of the Egyptians. The verse says, "Who is like you, O Lord, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders?"

Luke 1:35 is part of the announcement made to Mary by the angel Gabriel that she would conceive a child who would be the Son of God. The verse says, "And the angel answered her, 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.'"

Acts 4:27 is part of the prayer that the disciples prayed after Peter and John were arrested and threatened by the Jewish leaders for preaching the gospel. The verse says, "For truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel."

The connection between these passages is that they all highlight the holiness of God and of Jesus Christ. In Exodus 15:11, the Israelites praised God for his holiness, which is a key attribute of his character. In Luke 1:35, the angel Gabriel announced that the child to be born to Mary would be called holy, emphasizing the divine nature of Jesus. In Acts 4:27, the disciples prayed to God and referred to Jesus as his "holy servant," recognizing his perfect and sinless nature.

This connection underscores the importance of holiness in the Christian faith and the fact that God's holiness is manifested in the person of Jesus Christ. The holiness of God and of Jesus Christ sets them apart from all other beings, and through faith in Jesus, believers can be reconciled to God and made holy themselves.

Last edited by Otangelo on Tue Mar 28, 2023 4:25 am; edited 3 times in total

Otangelo · 25 Re: Fullfilled prophecies in the bible Sun Feb 19, 2023 6:42 am

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30.  Ex. 17:6 The Spiritual Rock of Israel 1Corinthians 10:4

1 Corinthians 10:4 says, "and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ."
This verse is referring back to the Israelites' experience in the wilderness, as recorded in the Old Testament. The Israelites were led out of slavery in Egypt by Moses and journeyed through the wilderness for forty years before finally entering the Promised Land.

During their time in the wilderness, the Israelites were sustained by God through various miraculous means. One of these means was a rock from which water flowed, providing the Israelites with the water they needed to survive. This rock is first mentioned in Exodus 17:6, which reads, "Behold, I will stand before you there on the rock at Horeb, and you shall strike the rock, and water shall come out of it, and the people will drink."

In 1 Corinthians 10:4, Paul is drawing a comparison between the Israelites' experience in the wilderness and the Christian life. He describes the water that flowed from the rock as a "spiritual drink," and the rock itself as a "spiritual rock." Paul goes on to explain that the rock "followed them," suggesting that it was a continual source of sustenance for the Israelites.

Finally, Paul identifies the rock as Christ, emphasizing the idea that Christ is the ultimate source of sustenance and spiritual nourishment for believers. The water that flowed from the rock in the wilderness is a metaphor for the living water that Christ offers to those who believe in Him, as described in John 4:14: "but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life."

31.  Ex. 33:19 His Character-Merciful Luke 1:72

Exodus 33:19 says, "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." This statement was made by God to Moses when he asked to see God's glory.

Luke 1:72 is a verse from the song of Zechariah, the father of John the Baptist, after his son was born. In this song, Zechariah praises God for the coming of the Messiah and for His faithfulness to His promises to the people of Israel. The verse says, "To show mercy toward our fathers, And to remember His holy covenant."

The connection between these two verses is that both speak of God's character as merciful. In Exodus 33:19, God declares that He will show mercy to those whom He chooses to show mercy, indicating that His mercy is not based on human merit or worthiness, but on His own sovereign choice.

In Luke 1:72, Zechariah praises God for His mercy toward the fathers of Israel, emphasizing God's faithfulness to His promises and His covenant. Throughout the Bible, God's mercy is a central aspect of His character, demonstrated in His compassion and forgiveness towards sinful humanity.

Together, these verses highlight the truth that God is a merciful and compassionate God, who chooses to extend His grace and mercy to those whom He chooses. His mercy is not earned or deserved, but is freely given to all who come to Him in faith and repentance.

Leviticus

32.  Lev. 1:2-9 His sacrifice a sweet smelling savor unto God Ephesians 5:2

Leviticus 1:2-9 provides instructions for the burnt offering, a sacrifice made to atone for sins and express devotion to God. In this passage, God commands the Israelites to bring a male animal, without blemish, and to kill it at the entrance of the tent of meeting. The priests would then sprinkle the blood on the altar, and the animal would be cut into pieces and burnt on the altar. The burnt offering was said to be a "sweet-smelling aroma" to God.

Ephesians 5:2 says, "and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma." Here, Paul is encouraging the Ephesian believers to imitate Christ's sacrificial love by living lives of sacrificial love toward one another.

The connection between these two passages is that both speak of sacrifices that are pleasing to God. The burnt offering in Leviticus was a physical sacrifice that was pleasing to God when done according to His instructions. Similarly, Christ's sacrifice on the cross was a spiritual sacrifice that was pleasing to God and satisfied the debt of sin for all who believe in Him.

The phrase "sweet-smelling aroma" or "fragrant aroma" is used in both passages to describe the sacrifices. This language communicates the idea that the sacrifices are pleasing to God in the same way that a pleasant scent is pleasing to our senses. The aroma of the burnt offering represents the pleasing obedience of the Israelites, while the aroma of Christ's sacrifice represents the pleasing obedience of Christ on behalf of all who believe in Him.

Together, these passages emphasize the importance of obedience and sacrificial love in our relationship with God. Just as the burnt offering was a physical act of obedience and devotion to God, Christ's sacrifice was the ultimate act of love and obedience to God that brings salvation to all who believe in Him.

33.  Lev. 14:11 The leper cleansed-Sign to priesthood Luke 5:12-14; Acts 6:7

Leviticus 14:11 describes the ritual for the cleansing of a leper. In the Old Testament, leprosy was a serious disease that not only affected a person's health, but also made them ritually unclean and separated them from the community. The cleansing process required a priest to examine the leper and declare them clean if the disease had healed. The priest would then perform a series of rituals involving blood, oil, and water to purify the person and restore them to the community.

Luke 5:12-14 describes an incident in which Jesus healed a man with leprosy. The man approached Jesus, asking to be healed, and Jesus touched him, saying, "I am willing, be cleansed." The man was instantly healed, and Jesus instructed him to go and show himself to the priest, in accordance with the law.

Acts 6:7 is a verse that describes the growth of the early Christian church. It says, "The word of God kept on spreading; and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith."

The connection between these three passages is that they all relate to the theme of cleansing and restoration. In Leviticus, the cleansing of the leper was a sign of restoration to the community and a return to a state of ritual purity. In Luke, the healing of the leper by Jesus was a physical restoration that allowed the man to return to the community. And in Acts, the conversion of the priests to the faith of the early Christians represents a spiritual restoration and a return to the community of believers.

Together, these passages demonstrate the power of God to cleanse and restore those who are separated from the community due to disease, sin, or other factors. The cleansing of the leper in Leviticus and Luke, and the conversion of the priests in Acts, show that God's restorative power extends to both physical and spiritual dimensions of human experience, and that He desires to bring healing and wholeness to all who come to Him in faith.

34.  Lev. 16:15-17 Prefigures Christ’s once-for-all death Hebrews 9:7-14

Leviticus 16:15-17 describes the Day of Atonement, which was the annual ritual where the high priest would enter the Holy of Holies in the tabernacle or temple to make atonement for the sins of the people. The high priest would take the blood of a bull and sprinkle it on the mercy seat, the cover of the Ark of the Covenant, and then do the same with the blood of a goat, representing the sins of the people. The blood was used to make atonement for the sins of the people and to cleanse the sanctuary.

Hebrews 9:7-14 draws a comparison between the Day of Atonement described in Leviticus and the once-for-all sacrifice of Jesus Christ. The passage describes how the high priest entered the Most Holy Place once a year, but Jesus, as the high priest of the new covenant, entered the Most Holy Place in heaven to offer His own blood to atone for the sins of the people. The author of Hebrews explains that the blood of animals, which was used in the Old Testament sacrifices, could not permanently remove sin, but that Jesus' sacrifice of Himself on the cross was sufficient to cleanse us from all sin.

The connection between these two passages is that the Day of Atonement in Leviticus foreshadows the ultimate atonement that Jesus provided through His death on the cross. The blood of the animals used in the Old Testament sacrifices was a temporary covering for sin, but Jesus' sacrifice of Himself was a once-for-all sacrifice that permanently removed the penalty of sin. The sprinkling of blood on the mercy seat and the cleansing of the sanctuary in Leviticus point to the ultimate cleansing of sin through the sacrifice of Christ.

Furthermore, Hebrews 9:14 states that Jesus' sacrifice not only cleanses us from sin, but also purifies our consciences from dead works to serve the living God. This means that Christ's sacrifice not only removes the penalty of sin, but also frees us to live a life of service to God. The sacrifice of Christ is a complete and final sacrifice that provides not only forgiveness but also transformation and empowerment to live for God.

In summary, Leviticus 16:15-17 and Hebrews 9:7-14 demonstrate that the Old Testament sacrifices were a foreshadowing of the ultimate atonement that Jesus provided through His death on the cross, which is a once-for-all sacrifice that cleanses us from sin and empowers us to serve God.

35. Lev. 16:27 Suffering outside the Camp Matthew 27:33; Heb. 13:11, 12

Leviticus 16:27 describes the ritual for the Day of Atonement in which the high priest would make atonement for the sins of the people by offering a bull for his own sins and a goat for the sins of the people. The blood of these animals would be taken into the Holy of Holies, and the carcasses would be burned outside the camp.

Matthew 27:33 describes the crucifixion of Jesus Christ, in which He was led outside the city of Jerusalem to be crucified. The verse states, "And when they came to a place called Golgotha, which means Place of a Skull."

Hebrews 13:11-12 draws a connection between the animal sacrifices in Leviticus and the sacrifice of Jesus on the cross. The author of Hebrews writes, "For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate."

The connection between these three passages is that they all speak to the idea of suffering and sacrifice outside the camp or outside the city. In Leviticus, the carcasses of the bull and goat were burned outside the camp as a way of symbolizing the removal of sin from the community. In Matthew, Jesus was led outside the city of Jerusalem to be crucified, identifying with the sinners and outcasts who were executed outside the city walls. In Hebrews, Jesus' sacrifice outside the gate of the city is presented as a way of sanctifying the people through His own blood.

Together, these passages show that the idea of suffering and sacrifice outside the camp or outside the city has important symbolic significance in the context of atonement and sanctification. Jesus' willingness to suffer outside the gate of the city demonstrates His identification with sinners and His willingness to take on the penalty of their sins. This act of sacrifice is presented as the ultimate way of making atonement and sanctifying the people.

36.  Lev. 17:11 The Blood-the life of the flesh Matthew 26:28; Mark 10:45

Leviticus 17:11 states, "For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement."

In Matthew 26:28, Jesus is sharing the Passover meal with His disciples before His crucifixion. He takes the cup and says, "This is My blood of the covenant, which is poured out for many for forgiveness of sins."

In Mark 10:45, Jesus is speaking to His disciples about the nature of His mission. He says, "For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

The connection between these passages is that they all speak to the idea of the blood being the means of atonement for sin. In Leviticus, the blood of animals was offered on the altar as a means of atoning for the sins of the people. The life of the animal was in its blood, and the blood represented the sacrifice of life as a means of atonement.

In the New Testament, Jesus presents Himself as the ultimate sacrifice, whose blood is poured out for the forgiveness of sins. He identifies His blood as the means of establishing a new covenant between God and humanity. His life is given as a ransom for many, representing the ultimate sacrifice for the sins of the world.

Together, these passages demonstrate the continuity between the Old Testament sacrificial system and the ultimate sacrifice of Jesus Christ. The blood of the animals in Leviticus prefigured the blood of Jesus, which would be poured out as a means of atoning for the sins of humanity. The life of the flesh is in the blood, and the shedding of blood represents the sacrifice of life as a means of atonement. Jesus' willingness to give His life as a ransom for many demonstrates the ultimate act of sacrifice and love, and provides the means for forgiveness and reconciliation between God and humanity.

37.  Lev. 17:11 It is the blood that makes atonement Rom. 3:23-24; 1John 1:7

Leviticus 17:11 says, "For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life that is in it." This passage is referring to the Old Testament practice of animal sacrifices as a way of atoning for sin. According to the law, the shedding of an animal's blood was necessary to atone for the sins of the people.

Romans 3:23-24 says, "for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus." This passage in the New Testament is speaking of the atonement for sin that comes through faith in Jesus Christ. It is not the blood of animals that makes atonement for sin, but rather the sacrifice of Jesus on the cross.

1 John 1:7 says, "But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin." This passage is also speaking of the atonement for sin that comes through faith in Jesus Christ. The blood of Jesus is the only means of atonement that is effective in cleansing us from all sin.

In summary, Leviticus 17:11 speaks of the Old Testament practice of animal sacrifices, while Romans 3:23-24 and 1 John 1:7 speak of the atonement for sin that comes through faith in Jesus Christ and the shedding of his blood on the cross.

38.  Lev. 23:36-37 The Drink-offering: “If any man thirst” John 7:37

Leviticus 23:36-37 is a passage from the Old Testament that describes the drink offering that was to be made during the Feast of Tabernacles. The passage reads:

"For seven days present food offerings to the Lord, and on the eighth day hold a sacred assembly and present a food offering to the Lord. It is the closing special assembly; do no regular work. (36) Present as an aroma pleasing to the Lord a food offering consisting of a burnt offering of one bull, one ram and seven male lambs a year old, all without defect. (37) With the bull offer a grain offering of three-tenths of an ephah of the finest flour mixed with oil; with the ram, two-tenths; (37) and with each of the seven lambs, one-tenth."

This passage describes the offering of food and drink that was to be made during the Feast of Tabernacles, which was one of the most important feasts in the Jewish calendar. The drink offering was a symbolic act of pouring out a portion of wine as an offering to God.

John 7:37, on the other hand, is a passage from the New Testament in which Jesus speaks to a crowd of people during the Feast of Tabernacles. The passage reads:

"On the last and greatest day of the festival, Jesus stood and said in a loud voice, 'Let anyone who is thirsty come to me and drink.'"

This passage has been interpreted by many Christians to mean that Jesus is the source of spiritual sustenance, and that those who come to him will find satisfaction for their spiritual thirst.

While these two passages may seem to be connected due to their mention of thirst and the Feast of Tabernacles, they are actually quite different in their meaning and significance. The drink offering described in Leviticus was a physical act of offering wine to God, while the invitation given by Jesus in John 7:37 is a spiritual invitation to come to him for salvation and eternal life.

Numbers

39.  Num. 9:12 Not a bone of Him broken John 19:31-36

Numbers 9:12 refers to the Passover lamb which was to be eaten by the Israelites during their exodus from Egypt. God commanded that none of the bones of the lamb were to be broken. This was to be a sign of the lamb's purity and integrity, and also served to fulfill the ritual requirements of the Passover feast.

John 19:31-36 is a passage from the New Testament which speaks of the crucifixion of Jesus Christ. After Jesus died on the cross, the Roman soldiers who were responsible for his execution broke the legs of the two criminals who were crucified alongside him. However, when they came to Jesus, they found that he was already dead and did not break his legs. This was done to fulfill the prophecy from Numbers 9:12 that none of the bones of the Passover lamb would be broken.

This parallel between the Passover lamb and Jesus Christ as the sacrificial lamb of God is significant. Jesus is often referred to as the Lamb of God, and his sacrifice on the cross was seen as the ultimate fulfillment of the sacrificial system established in the Old Testament. By not allowing Jesus' bones to be broken, God was once again demonstrating the purity and integrity of the sacrifice that Jesus made for the sins of the world.

40.  Num. 21:9 The serpent on a pole-Christ lifted up John 3:14-18; 12:32

Numbers 21:9 is a passage from the Old Testament that tells the story of the Israelites who were wandering in the wilderness and were being bitten by poisonous snakes. The passage reads:

"So Moses made a bronze snake and put it up on a pole. Then when anyone was bitten by a snake and looked at the bronze snake, they lived."

This passage describes the method that God used to heal the Israelites from the poisonous snake bites. God instructed Moses to make a bronze serpent and put it on a pole, and anyone who looked at it would be healed.
In the New Testament, Jesus referred to this story in his conversation with Nicodemus, a Pharisee and a ruler of the Jews. In John 3:14-18, Jesus said:

"Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him. For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life."

Jesus used the story of the serpent on a pole to teach Nicodemus about the significance of his own death on the cross. Just as the Israelites were healed by looking at the bronze serpent, Jesus would provide healing and eternal life to all who believe in him.

In John 12:32, Jesus again referred to his own death on the cross, saying, "And I, when I am lifted up from the earth, will draw all people to myself." This statement reinforces the idea that Jesus' death on the cross was an act of redemption that would draw all people to him.

In summary, the story of the serpent on a pole in Numbers 21:9 was used by Jesus in the New Testament to illustrate the significance of his own death on the cross, which provides healing and eternal life to all who believe in him.
The serpent that was made of bronze and elevated on a pole is a type of Christ crucified (John 3:14–15).

41.  Num. 24:17 Time: “I shall see him, but not now.” John 1:14; Galatians 4:4

M. Rydelnik (2019): Balaam’s fourth discourse is placed in the prophetic context of “the last days”—a period of time that is defined elsewhere in the Torah as a period long after the rule of David. Also noted was the literary relationship of the third and fourth discourses, a relationship that makes explicitly clear that the rising star of the fourth discourse is the coming king of the third discourse, the Messiah King of whom Jacob prophesied in Gn 49:1, 8-12. Finally, the numerous allusions to earlier promises in the Pentateuch suggest that the fourth discourse, like the third, provides the climactic expression of God’s promises to Abraham and his seed. God’s purposes for Adam, His prophecy in Gn 3:15, and His promises to Abraham would all be fulfilled in the coming Messiah. In a very real sense, Paul’s interpretation of God’s promises to the seed of Abraham in Gal 3:16 is neither novel, nor creative, but well-rooted in the promises’ literal, grammatical-historical meaning.2

Deuteronomium

42.  Deut. 18:15 “This is of a truth that prophet.” John 6:14

Deuteronomy 18:15 is a prophecy spoken by Moses to the Israelites, in which he tells them that God will raise up a prophet like him from among their brothers. This prophet will speak the words of God and the people should listen to him. This prophecy is seen by many as a reference to the coming of Jesus Christ, as he is considered to be the ultimate prophet who speaks the words of God.

John 6:14 is a passage from the New Testament that describes the reaction of the people who witnessed Jesus feed the 5,000 with only five loaves of bread and two fish. The people recognized the power and authority of Jesus and saw him as a prophet. They even went so far as to say that he was the prophet that was foretold by Moses in Deuteronomy 18:15.

In this way, John 6:14 connects the prophecy of Deuteronomy 18:15 with the ministry of Jesus Christ. The people saw Jesus as a prophet who spoke the words of God, and many recognized him as the fulfillment of the prophecy given by Moses. This recognition of Jesus as a prophet was an important step in the development of the people's understanding of his identity as the Messiah, the Son of God.

43.  Deut. 18:15-16 “Had ye believed Moses, ye would believe me.” John 5:45-47

Deuteronomy 18:15-16 is a passage from the Old Testament in which Moses prophesies about a future prophet who would come after him. The passage reads:

"The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him. For this is what you asked of the Lord your God at Horeb on the day of the assembly when you said, ‘Let us not hear the voice of the Lord our God nor see this great fire anymore, or we will die.'"

This passage is a reference to the coming of Jesus Christ, who was the prophet that Moses prophesied about. Jesus is often referred to as the "prophet like Moses" because he performed miracles, delivered God's message, and led his followers like Moses did.

In John 5:45-47, Jesus is speaking to the Jews who were questioning his authority, and he refers to Moses' prophecy in Deuteronomy. The passage reads:

"But do not think I will accuse you before the Father. Your accuser is Moses, on whom your hopes are set. If you believed Moses, you would believe me, for he wrote about me. But since you do not believe what he wrote, how are you going to believe what I say?"

Jesus is essentially telling the Jews that if they truly believed what Moses had written in Deuteronomy about the coming of a prophet like him, they would also believe in Jesus. However, because they did not believe what Moses wrote, they were not able to believe in Jesus.

In summary, Deuteronomy 18:15-16 is a prophecy about the coming of Jesus Christ, who is referred to as the "prophet like Moses." In John 5:45-47, Jesus references this prophecy and tells the Jews that if they truly believed what Moses wrote, they would also believe in him.

J. F. Walvoord (2011): Deuteronomy 18:15–18. The coming of a great prophet, who would be like Moses, was revealed. They should listen to Him, or God would hold them to account. This was fulfilled by Christ (John 1:21–45; 6:14; Acts 3:22–23; 7:37).30

44.  Deut. 18:18 Sent by the Father to speak His word John 8:28, 29

Deuteronomy 18:18 is another prophecy spoken by Moses in which he says, "I will raise up for them a prophet like you from among their brothers. And I will put my words in his mouth, and he shall speak to them all that I command him." This prophecy is a promise that God will send a prophet who will speak His word to the people.

In John 8:28-29, Jesus speaks of his relationship with the Father and his mission to speak the Father's word to the people. Jesus says, "When you have lifted up the Son of Man, then you will know that I am he, and that I do nothing on my own authority, but speak just as the Father taught me. And he who sent me is with me. He has not left me alone, for I always do the things that are pleasing to him."

This passage in John 8:28-29 highlights the idea that Jesus was sent by the Father to speak His word to the people. Jesus is speaking of his obedience to the Father's will and his willingness to do what the Father has commanded him to do. This passage reinforces the idea that Jesus was not speaking on his own authority, but rather was sent by the Father to speak His word.

Thus, there is a connection between Deuteronomy 18:18 and John 8:28-29 in that both speak of a prophet who is sent by God to speak His word. Jesus is seen as the fulfillment of the prophecy in Deuteronomy, and in John's gospel, Jesus is depicted as the one who is sent by the Father to speak His word and do His will.

45.  Deut. 18:19 Whoever will not hear must bear his sin Acts 3:22-23

Deuteronomy 18:19 is a passage from the Old Testament that speaks about the importance of heeding the words of the prophet that God will raise up. The passage reads:

"Whoever does not listen to my words that the prophet speaks in my name, I myself will call to account."

In this passage, God warns that those who do not listen to the words of the prophet will be held accountable for their actions.

In Acts 3:22-23, Peter refers to this passage when he is speaking to the people after healing a lame man. The passage reads:

"For Moses said, ‘The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you. Anyone who does not listen to him will be completely cut off from their people.'"
Peter uses this passage to emphasize the importance of listening to Jesus, who is the prophet that Moses prophesied about. He warns the people that if they do not listen to Jesus, they will be cut off from their people, just as Deuteronomy 18:19 warned that those who do not listen to the prophet will be held accountable for their actions.

In summary, Deuteronomy 18:19 warns that those who do not listen to the words of the prophet will be held accountable for their actions. In Acts 3:22-23, Peter uses this passage to emphasize the importance of listening to Jesus, the prophet that Moses prophesied about, and warns the people that those who do not listen to Jesus will be cut off from their people.

M.Rydelnik (2019): The prophecy of the Prophet like Moses, found in Dt 18:15-19, is a messianic prophecy that speaks directly and solely of the coming Deliverer, later known as the Messiah. Isaiah’s prophecies of the Servant of the Lord provide evidence of this. Moreover, as Paul says, “when the time came to completion, God sent His Son, born of a woman, born under the law, to redeem those under the law, so that we might receive adoption as sons” (Gal 4:4-5). Isaiah’s prophecy of the coming messianic reign (Isa 2:1-4) looks to the time when the Lord will teach all the nations of His ways. Those who were the human instruments in the production of the books that comprise the Scriptures of the new covenant were not ignorant of the original intent of Torah, neither did they twist Scripture to conform to their faith in Jesus. When they saw fulfillment of this prophecy in Jesus, it was because they were reading Torah correctly. Unlike the prognostications of the false prophets, this prophecy of Moses has come true! This is a witness, not only concerning Jesus’ identity, but also Moses’ validity as a true prophet of God. The unjustified abandonment of a messianic reading of this passage not only robs believers in Jesus of precious truth, but also concedes valuable ground to those who oppose the gospel altogether. To paraphrase a remark of Allison: I do acknowledge that in more than one recent work the directly messianic interpretation of the prophecy of the Prophet like Moses has in fact, for whatever reason, suffered interment. But the burial is premature.71 It is to be hoped that a restored confidence in the directly messianic interpretation will revive the messianic hope that first animated the remnant of Israel—and later the early believers in Jesus.2

46. Deut. 21:23 Cursed is he that hangs on a tree Galatians 3:10-13

Deuteronomy 21:23 is part of the Old Testament law and refers to the practice of hanging a criminal's body on a tree after they had been executed. It was seen as a sign of the ultimate disgrace and curse for the individual and their family.

Galatians 3:10-13 is part of the New Testament and was written by the Apostle Paul. In this passage, Paul is arguing that no one can be justified by keeping the law, but only by faith in Jesus Christ. He uses the phrase "cursed is everyone who hangs on a tree" to show that Jesus Christ became a curse for us by dying on the cross.

In other words, Paul is saying that Jesus took on the curse that was meant for us and redeemed us from it through His death on the cross. This passage highlights the central message of Christianity, which is salvation through faith in Jesus Christ and not by works of the law.

The fact that one hanging on a tree is under divine curse is symbolic of Christ’s dying on a tree bearing the sins of the world (Gal. 3:13).

Joshua

47.  Joshua 5:14-15 The Captain of our salvation Hebrews 2:10

Joshua 5:14-15 is a passage from the Old Testament that speaks about Joshua's encounter with the commander of the Lord's army. The passage reads:

"He said, 'No, but I am the commander of the army of the Lord. Now I have come.' And Joshua fell on his face to the earth and worshiped and said to him, 'What does my lord say to his servant?' And the commander of the Lord's army said to Joshua, 'Take off your sandals from your feet, for the place where you are standing is holy.' And Joshua did so."

In this passage, the commander of the Lord's army is identified as the Lord himself, and Joshua falls down to worship him.

In Hebrews 2:10, Jesus is referred to as the "captain of our salvation." The passage reads:

"For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering. For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers."

This passage is referring to Jesus as the one who brings salvation to his followers and who suffered in order to make them perfect. He is described as the "founder of their salvation" and the one who sanctifies them. The term "captain" can also be translated as "leader" or "pioneer," and it emphasizes Jesus' role as the one who leads his followers to salvation.

In summary, Joshua 5:14-15 speaks about Joshua's encounter with the commander of the Lord's army, who is identified as the Lord himself. In Hebrews 2:10, Jesus is referred to as the "captain of our salvation," emphasizing his role as the one who leads his followers to salvation and sanctifies them.

Ruth

48.  Ruth 4:4-10 Christ, our kinsman, has redeemed us Ephesians 1:3-7

Ruth 4:4-10 tells the story of Boaz, who was a wealthy relative of Naomi and Ruth. Boaz redeemed Ruth by purchasing her as his wife, thus providing for her and Naomi's future. This act of redemption was based on the principle of the kinsman-redeemer, which was a custom in ancient Israel that allowed a relative to redeem a family member who was in financial or social distress.

In the New Testament, Ephesians 1:3-7 refers to the spiritual redemption that is available through faith in Jesus Christ. In this passage, Paul praises God for the spiritual blessings that believers have received through Christ, including redemption through His blood. Paul explains that we have been redeemed from our sins and forgiven by God's grace through faith in Jesus Christ.

The idea of redemption in both Ruth and Ephesians highlights the concept of a kinsman-redeemer, which is a theme that runs throughout the Bible. In the Old Testament, the kinsman-redeemer was a physical relative who provided financial and social support to family members in distress. In the New Testament, Jesus is seen as the ultimate kinsman-redeemer who has redeemed us from sin and death by His sacrifice on the cross.

Samuel

49.  1 Sam. 2:35 A Faithful Priest Heb. 2:17; 3:1-3, 6; 7:24-25

1 Samuel 2:35 is a passage from the Old Testament that speaks about the promise of God to raise up a faithful priest who will do according to what is in God's heart and mind. The passage reads:

"I will raise up for myself a faithful priest, who will do according to what is in my heart and mind. I will firmly establish his priestly house, and they will minister before my anointed one always."

In this passage, God promises to raise up a faithful priest who will be devoted to him and will serve in the way that pleases him.

In the book of Hebrews, several references are made to Jesus as a faithful priest who fulfills this promise. Hebrews 2:17 states:

"For this reason he had to be made like them, fully human in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people."

Hebrews 3:1-3, 6 also speaks of Jesus as a faithful high priest, comparing him to Moses who was faithful in God's house:

"Therefore, holy brothers and sisters, who share in the heavenly calling, fix your thoughts on Jesus, whom we acknowledge as our apostle and high priest. He was faithful to the one who appointed him, just as Moses was faithful in all God’s house. Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself. But Christ is faithful as the Son over God’s house. And we are his house, if indeed we hold firmly to our confidence and the hope in which we glory."

Finally, Hebrews 7:24-25 states:

"But because Jesus lives forever, he has a permanent priesthood. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them."

In summary, 1 Samuel 2:35 speaks about the promise of God to raise up a faithful priest who will do according to what is in his heart and mind. In the book of Hebrews, Jesus is referred to as a faithful high priest who fulfills this promise, and he is able to save completely those who come to God through him.

It ultimately will be fulfilled by Jesus Christ, who is a priest forever (Ps. 110; Heb. 5:6; Rev. 19:16).

50.  1 Sam. 2:10 Shall be an anointed King to the Lord Mt. 28:18, John 12:15

1 Samuel 2:10 is a prophecy spoken by Hannah, the mother of the prophet Samuel. In this verse, Hannah declares that God will raise up a king who will be anointed to the Lord. This king would be a powerful ruler who would serve God's purposes and bring glory to His name.

In the New Testament, Matthew 28:18 and John 12:15 both refer to Jesus Christ as a king. In Matthew 28:18, Jesus tells his disciples that all authority in heaven and on earth has been given to Him. This statement emphasizes Jesus' position as a powerful ruler who has been given ultimate authority over all things.

Similarly, in John 12:15, Jesus is described as a king who enters Jerusalem riding on a donkey, fulfilling the prophecy of Zechariah 9:9. This event is often referred to as Jesus' triumphal entry and is seen as a significant moment in His ministry, where He is acknowledged as a king by the people.

Overall, the connection between 1 Samuel 2:10 and Matthew 28:18 and John 12:15 highlights the fulfillment of prophecy in Jesus Christ. He is seen as the anointed king who has come to save His people and establish His kingdom on earth.

51.  2 Sam. 7:12 David’s Seed Matthew 1:1

2 Samuel 7:12 is a prophecy that was given to King David by the prophet Nathan. In this verse, God promises David that his descendants will continue to reign over Israel and that one of his descendants will build a house for God. This promise of a future ruler from the line of David is known as the Davidic Covenant.

In the New Testament, Matthew 1:1 begins with a genealogy of Jesus Christ, tracing His lineage back to King David. This establishes Jesus' rightful place as the heir to the Davidic throne and fulfills the prophecy of 2 Samuel 7:12.

Through the lineage of David, Jesus fulfills the promise of a future ruler who would establish an eternal kingdom. He is seen as the long-awaited Messiah, who would bring salvation to His people and establish God's reign on earth. The connection between 2 Samuel 7:12 and Matthew 1:1 highlights the fulfillment of prophecy in Jesus Christ and His role as the promised Savior and King.

52.  2 Sam. 7:13 His Kingdom is everlasting 2Peter 1:11

2 Samuel 7:13 is a passage from the Old Testament that speaks about the promise that God made to David regarding his kingdom. The passage reads:

"He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. I will be his father, and he will be my son. When he does wrong, I will punish him with a rod wielded by men, with floggings inflicted by human hands."

In this passage, God promises that David's kingdom will be established forever, and that his descendants will continue to rule on the throne.

In 2 Peter 1:11, the everlasting kingdom is referenced as a promise to Christians who have been saved through faith in Jesus Christ. The passage reads:

"And you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ."

This passage emphasizes that the kingdom of Jesus Christ is eternal and that those who have put their faith in him will enter into it.

The reference to the everlasting kingdom in 2 Peter 1:11 echoes the promise that God made to David in 2 Samuel 7:13. The promise made to David regarding his kingdom was fulfilled in Jesus Christ, who is the descendant of David and who established an eternal kingdom through his death and resurrection.

In summary, 2 Samuel 7:13 speaks about the promise that God made to David regarding his kingdom, which would be established forever. In 2 Peter 1:11, the everlasting kingdom is referenced as a promise to Christians who have been saved through faith in Jesus Christ. The promise made to David is fulfilled in Jesus Christ, who established an eternal kingdom through his death and resurrection.

53.  2 Sam. 7:14 The Son of God Luke 1:32, Romans 1:3-4

2 Samuel 7:14 is a prophecy given to King David by the prophet Nathan. In this verse, God promises to raise up a descendant of David who will be His son and who will establish an everlasting kingdom. This promise of a future ruler from the line of David is known as the Davidic Covenant.

In the New Testament, Luke 1:32 and Romans 1:3-4 both refer to Jesus Christ as the Son of God. In Luke 1:32, the angel Gabriel tells Mary that her son Jesus will be great and will be called the Son of the Most High. This statement emphasizes Jesus' divine nature and His unique relationship with God as His Son.

Similarly, in Romans 1:3-4, Paul declares that Jesus Christ, who was descended from David according to the flesh, was declared to be the Son of God with power by His resurrection from the dead. This statement emphasizes Jesus' dual nature as both fully human and fully divine.

The connection between 2 Samuel 7:14 and Luke 1:32 and Romans 1:3-4 highlights the fulfillment of prophecy in Jesus Christ. He is seen as the long-awaited descendant of David who has come to establish an everlasting kingdom, and also as the Son of God who has come to reveal God's love and salvation to the world.

54.  2 Sam. 7:16 David’s house established forever Luke 3:31; Rev. 22:16

2 Samuel 7:16 is a prophecy that God gave to King David through the prophet Nathan, promising that David's dynasty would be established forever: "Your house and your kingdom will endure forever before me; your throne will be established forever."

Luke 3:31 and Revelation 22:16 both reference David's lineage as they list the genealogy of Jesus Christ. In Luke 3:31, it states that Jesus was the son of Nathan, who was the son of David. And in Revelation 22:16, Jesus is referred to as "the Root and the Offspring of David."

These verses affirm the fulfillment of the prophecy given to David in 2 Samuel 7:16, which was ultimately realized through Jesus Christ, who came from the line of David and established a kingdom that will last forever.

M. Rydelnik (2019):  Second Samuel 7 and 1 Chronicles 17 are two of the most pivotal chapters in all of the OT; in fact, they could be referred to as the real powerhouse chapters of Scripture. Both of these chapters build upon the Abrahamic promise made first in Gn 12:1-3 and 15:1-6, and then repeated to Isaac and Jacob. Three key promises were given to Abram (later to be called Abraham) to announce to all his descendants: he and they together were to receive a “land,” a “seed” that had a male representative of the whole nation to come, and a “gospel,” that all the nations of the earth would receive through Abram and his genealogical line spiritual blessing of enormous benefit. Second Samuel 7 and 1Chr 17 set forth the Davidic covenant that leads directly to Christ the Messiah. Just as God earlier had given His everlasting promise-plan to Abraham in Gn 12 and 15, God later further built into that ancient word additional promises He then gave to David. The ancient trilogy of the promise of a “land,” a “seed,” and a “gospel” in which all nations would be blessed (Gn 12:2-3) was now to be enhanced by another trilogy of promises in this same plan of God: a “throne,” a “dynasty,” and a “kingdom” (2Sm 7:16) that would endure forever. David’s promise would conclude with Jesus the Messiah coming in His first advent to fulfill part of the divine plan, but Messiah would return a second time to bring the plan to completion. 2

J. F. Walvoord (2011): The ultimate person to sit on the throne of David would be Jesus Christ. Mary’s genealogy (Luke 3:23–38) was traced to Nathan, the son of David, instead of Solomon (v. 31). By contrast, Joseph’s genealogy was traced to Solomon (Matt. 1:2–16), whose line was cursed, but Joseph provided the legal basis for Jesus Christ to claim the throne of David. The language of the covenant in 2 Samuel 7 and 1 Chronicles 17, as it was certainly understood by David, referred to his physical lineage and to his political kingdom, not to an entity such as the elect, the saved, or the church. .30

Kings

55.  2 Ki. 2:11 The bodily ascension to heaven illustrated Luke 24:51

2 Kings 2:11 tells the story of the prophet Elijah's departure from earth. In this verse, Elijah is taken up into heaven in a whirlwind, carried away in a chariot of fire. This event is seen as a miraculous and divine moment, demonstrating God's power and Elijah's special relationship with Him.

In the New Testament, Luke 24:51 describes the bodily ascension of Jesus Christ into heaven after His resurrection. In this verse, it is said that Jesus was lifted up into heaven and taken from the sight of His disciples. This event is seen as a miraculous and divine moment, demonstrating Jesus' power and His unique relationship with God.

The connection between 2 Kings 2:11 and Luke 24:51 highlights the continuity of the divine plan throughout history. Both events demonstrate God's power and His ability to intervene in human affairs. Elijah's ascension foreshadows the bodily ascension of Jesus Christ, emphasizing Jesus' divine nature and His unique role in God's plan of salvation.

Chronicles

56.  1 Chr. 17:11 David’s Seed Matthew 1:1; 9:27

1 Chronicles 17:11 is a verse from the Hebrew Bible (Old Testament) which reads:

"When your days are fulfilled to go to be with your fathers, I will raise up your offspring after you, one of your own sons, and I will establish his kingdom."

This verse is part of a promise that God made to King David, stating that his dynasty would continue through his descendants and that one of his offspring would be chosen to establish an eternal kingdom.

Matthew 1:1 and 9:27 are verses from the New Testament that refer to the fulfillment of this promise through the birth of Jesus Christ. Matthew 1:1 reads:

"The book of the genealogy of Jesus Christ, the son of David, the son of Abraham."

This verse establishes Jesus' lineage as descending from King David, and therefore fulfilling the promise made to him in 1 Chronicles 17:11. Matthew 9:27 records an incident where two blind men called out to Jesus as "Son of David," acknowledging him as the rightful heir to David's throne and the fulfillment of God's promise.

57.  1 Chr. 17:12-13 To reign on David’s throne forever Luke 1:32, 33

1 Chronicles 17:12-13 is a prophecy given to King David by the prophet Nathan. In these verses, God promises David that one of his descendants will establish an eternal kingdom and reign on his throne forever. This promise of a future ruler from the line of David is known as the Davidic Covenant.

In the New Testament, Luke 1:32-33 describes the angel Gabriel's announcement to Mary about her son Jesus. In these verses, Gabriel tells Mary that her son will be great, will be called the Son of the Most High, and will reign over the house of Jacob forever, and of His kingdom there will be no end. This statement emphasizes Jesus' divine nature and His unique role as the promised Messiah.

The connection between 1 Chronicles 17:12-13 and Luke 1:32-33 highlights the fulfillment of prophecy in Jesus Christ. He is seen as the long-awaited descendant of David who has come to establish an eternal kingdom, fulfilling the promise of the Davidic Covenant. Through His life, death, and resurrection, Jesus has proven Himself to be the promised Messiah, who has come to redeem His people and reign over them forever.

58.  1 Chr. 17:13 “I will be His Father, He…my Son.” Hebrews 1:5

Both 1 Chronicles 17:13 and Hebrews 1:5 are referring to the same prophetic statement made by God regarding the Messiah. In 1 Chronicles 17:13, God is speaking to David through the prophet Nathan, promising him that one of his descendants will build a temple for God and establish his throne forever. God declares that He will be a father to this future king and that the king will be His son.

In Hebrews 1:5, the author of the book is quoting this same prophecy and applying it to Jesus Christ, who is the ultimate fulfillment of this promise. The author of Hebrews is using this verse to demonstrate the superiority of Jesus over the angels, stating that God never called any of the angels His son, but only Jesus.

So, in summary, both 1 Chronicles 17:13 and Hebrews 1:5 are referring to the same prophetic statement made by God regarding the future Messiah. 1 Chronicles 17:13 is the original context in which the prophecy was given to David, and Hebrews 1:5 is an application of this prophecy to Jesus Christ, who is the ultimate fulfillment of this promise.

Job

59.  Job 9:32-33 Mediator between man and God 1 Timothy 2:5

Job 9:32-33 is a passage in which Job laments his inability to approach God and plead his case before Him. In these verses, Job wishes for a mediator who could lay his hand on both God and him, bridging the gap between them.
In the New Testament, 1 Timothy 2:5 describes Jesus Christ as the one and only mediator between God and mankind. In this verse, Paul tells Timothy that there is one God and one mediator between God and men, the man Christ Jesus. This statement emphasizes Jesus' unique role as the bridge between God and humanity, enabling us to approach God and receive salvation.

The connection between Job 9:32-33 and 1 Timothy 2:5 highlights the continuity of the divine plan throughout history. Job longed for a mediator who could bridge the gap between him and God, and in Jesus Christ, that longing is fulfilled. Jesus is seen as the promised mediator who has come to reconcile humanity to God and provide a way for us to approach Him.

60.  Job 19:23-27 The Resurrection predicted John 5:24-29

Job 19:23-27 is a passage in the Old Testament that has been traditionally understood to contain a prediction of the resurrection of the dead. The passage reads as follows:

"Oh, that my words were recorded, that they were written on a scroll, that they were inscribed with an iron tool on lead, or engraved in rock forever! I know that my Redeemer lives, and that in the end he will stand on the earth. And after my skin has been destroyed, yet in my flesh I will see God; I myself will see him with my own eyes—I, and not another. How my heart yearns within me!"

This passage expresses Job's hope in a future bodily resurrection, even after his skin has been destroyed. He declares his belief that his Redeemer lives and that he will see God with his own eyes.

In John 5:24-29, Jesus speaks about the future resurrection of the dead:

"Very truly I tell you, whoever hears my word and believes him who sent me has eternal life and will not be judged but has crossed over from death to life. Very truly I tell you, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live. For as the Father has life in himself, so he has granted the Son also to have life in himself. And he has given him authority to judge because he is the Son of Man. Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice and come out—those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned."

In this passage, Jesus promises that those who believe in him will not be judged but will have eternal life. He also speaks about a future resurrection of the dead, in which all who are in their graves will hear his voice and come out. Those who have done good will rise to live, and those who have done evil will rise to be condemned.

Both Job 19:23-27 and John 5:24-29 express the hope and belief in a future bodily resurrection of the dead. Job's words are often interpreted as a prediction of the resurrection, while Jesus' words in John 5 provide further insight into the nature of the resurrection and the judgment that will follow.

M.Rydelnik (2019): Written by an unknown author, and possibly the most ancient literary account in the Bible, the book of Job is a mixture of prose and poetry that both distresses and comforts the reader. Samuel E. Balentine observes, “Job is clearly part of Judaism’s Scripture.”1 Most evangelical scholars see Job as a real historical character. For instance, August H. Konkel states, “There is no reason to doubt that Job was a historical individual whose story was well known. The prophet Ezekiel (Ezk 4:14) refers to Noah, Daniel, and Job as three historical individuals.” James also recognizes Job as a historical person (Jms 5:11). Not only is Job a historical character, but also “a heroic figure in the mold of Noah and Adam … patriarchal, or better, prepatriarchal.” Although Job’s confession as interpreted does not explicitly support the [full] doctrine of resurrection, it is built on the same logic that will lead to that doctrine becoming the cornerstone of NT faith.” The same hope that Job is expressing here is expressed by the writers of the NT. Job and the authors of Scripture hold that even when God permits terrible injustices and undeserved suffering in the lives of those He loves, He is still just and fair. “God, himself, identified with Job’s sufferings in the sufferings of his Son, Jesus Christ, who suffered unto death even though he was innocent. Jesus overcame his ignominious death by rising from the grave. In his victory he, as God’s Son and mankind’s kinsman-redeemer, secured redemption for all who believe on him.” God the Son is the Redeemer of all who suffer in this life for His sake. Regardless of how one interprets these eternal words of Job, his “confidence in God as his Redeemer amidst excruciating suffering stands as a model for all Christians. 2

Last edited by Otangelo on Sun Feb 19, 2023 7:04 am; edited 1 time in total

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