jerusalem
Continued from Part 5 Following these forty-nine years is a period of “troubled times” lasting sixty-two weeks or 434 years. During these years many enemies will arise seeking to annihilate the Jewish people either physically or spiritually, or both, and to hinder Jerusalem from taking its rightful place
high priest alexander yannai
Continued from Part 6 The second anointed one Verse 26. And after the sixty-two weeks an anointed one shall be cut off, and he shall have nothing; the people of a leader who is to come shall destroy the city and the Sanctuary; and its end shall be with
anointed one
Continued from Part 7 The second part of verse 26 is a sweeping historical synopsis of events leading to the destruction of the Second Temple. This is the tragedy encapsulated “and the people [the Romans] of the leader [Pompey] who is to come, shall destroy [under Titus]” that is, the
70ce
Continued from Part 8 The last week and its aftermath Verse 27. And it [the Roman government] shall make a strong covenant with many for one week; and during half of the week it [the Roman government on account of its successful military campaigns] shall cause sacrifice and meal offering
jerusalem
Continued from Part 9 The Romans were ever vigilant against a Jewish insurrection. Tenacious in their loyalty to ancestral beliefs and customs Jews presented Rome with a unique security problem, once their religious sensibilities were aroused. Moreover, there was the Jewish refusal to practice the formalities of state worship. This
christian delusion
Continued from Part 10 After the night comes the dawn Daniel’s text is followed by a simple but poignant statement concerning the post-destruction status of the Temple Mount under the control of various Gentile groups during the indeterminate period which will eventually be followed by the building of
isaiah 53
By Gerald Sigal © 2013 by Gerald Sigal All Rights Reserved Also by Gerald Sigal (Many books available in Kindle editions) The Jew and the Christian Missionary: A Jewish Response to Missionary Christianity Anti-Judaism in the New Testament Trinity Doctrine Error: A Jewish Analysis The Blood Atonement Deception: How Christianity
isaiah 52
Continued from Part 1 ISAIAH 52:13-15 52:13: “Behold My servant” The phrase, “My servant,” presents a problem for the trinitarian doctrine: servant and master are two separate entities. A servant by definition is always in an inferior position to his master. John’s Jesus acknowledges: “A slave
52
Continued from Part 2 The rest of the story The fact is that Jesus’ death through crucifixion was no remedy for sin. He did not die in man’s place; his death was not a ransom price paid for all eternity. His death was no sacrifice. Jesus’ death was the
arm of the lord
Continued from Part 3 ISAIAH 53:1 53:1: “Who would have believed our report [literally, “what we have heard”]?” As we enter chapter 53, a change of speakers occurs. In Isaiah 52:13-15 God is the speaker, now in verses 1-8 it is as if it were
christians
Continued from Part 4 ISAIAH 53:2 53:2: “[H]e grew up … a tender plant, and as a root out of a dry land … no form nor comeliness … nor appearance that we should delight in him.” The futile search for Jesus in Isaiah 53:2 The early years: Was
isaiah 53
Continued from Part 5 ISAIAH 53:3 53:3: “He was despised, and rejected of men … and as one from whom men hide their face: he was despised, and we esteemed him not.” Comparing the description of the servant with that of Jesus. Rejection of the servant contrasts greatly with
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