While Yahowsha’ volunteered to serve as the Passover Lamb, the sin He bore was ours, and was thus represented by the bull, Satan’s most universal guise
Restored from the Empower Network archive (2011–2017), lightly edited to meet our current advertising standards. Views are the original author’s.
While Yahowsha’ volunteered to serve as the Passover Lamb, the sin He bore was ours, and was thus represented by the bull, Satan’s most universal guise. And that is why par is from parar, addressing the adversary who “seeks to frustrate” God by encouraging men and women “to violate and break, voiding” the Covenant with rhetoric which is “ineffectual and divisive” effectively “splitting and separating” us from God. That then is the symbolism and functionality of this sacrificial animal.
Continuing with His instructions regarding the work of the mashyach, which is to prepare us to enter God’s home, we learn: “And (wa) he shall bring with him (bow’ ‘eth) the bull (ha par) to (‘el) the doorway (petah) of the brilliant Tent (‘ohel – the shining Home and household) of the Meeting Time and Place (mow’ed – the appointed assembly and festival feast) to approach the presence (la paneh) of Yahowah (efei), and he shall sustain and uphold by laying (camak – he will offer support by placing) his hand (yad) upon the head (‘al ro’sh) of the bull (par – that which frustrates and voids, violates and breaks apart, that which is ineffectual and divisive) before Yahowah (paneh efei – from the DSS) and he shall take the life (wa shachat – he shall slaughter) accordingly of the bull (‘eth ha par – therefore of that which is ineffectual and divisive) to approach the presence (la paneh) of Yahowah (efei).
And (wa) the anointed (ha mashyach – the chosen and set-apart servant, the designated, dedicated, and devoted) mediator (ha kohen – priest who ministers by providing reconciliation) shall obtain (laqah – select, accept, grasp hold of, and receive, taking away) some of the blood of the bull (min dam ha par) and he shall bring it with him (wa bow’ ‘eth) to God’s (‘el) radiant Home (‘ohel – the brilliant tent, dwelling place, and household) of the Meeting Time and Place (mow’ed – the appointed assembly and festival feast).
Then (wa) the mediator (ha kohen – priest who ministers by providing reconciliation, the one who acts and serves as an intermediary) shall immerse (sabal – shall plunge and soak, dip and bathe) accordingly his finger (‘eth ‘etsba’) in the blood (ba ha dam) and he shall sprinkle (wa nazah – he shall spatter) out of the blood (min ha dam) seven (sheba’ – as a promise and formula) times (pa’am – occurrences as a pattern of how to conduct one’s life) with his finger (‘eth ‘etsba’ – from the DSS) to approach the presence (la paneh) of Yahowah (efei), while before and facing (‘eth paneh) the curtain (poreketh – the veil or fabric divider) of the set-apart sanctuary (ha qodesh – that which is devoted and dedicated to God).’” (Qara’ / Called-Out / Leviticus 4:4-6)
So from this we learn that the service of the one who is “mashyach – designated, devoted, and dedicated” leads us to the very doorway of Yahowah’s home by way of the Mow’ed, also known as the Miqra’ey. And that when the “mashyach – chosen and set-apart servant” takes the life out of everything which frustrates and voids the covenant, separating us from God, we are prepared to approach God via these same seven Mow’ed Miqra’ey. We also discover that there is a direct correlation between being “mashyach – anointed” and sabal, the act of “immersion and bathing.”
These same atoning and reconciling concepts are reinforced twice more in Qara’, in 4:16 and 6:15. But so that we don’t lose site of the prophecy regarding the “set-apart service of the manifestation of the message,” let’s table our review of mashyach for a moment and return to Dany’el.
The “manifestation of the message” is from nagyd, a masculine noun which can also be rendered “authorized ruler or worthy and valuable individual. Nagyd speaks of a “leader who possesses the official status needed for governing.”
The root of nagyd is nagad, which reveals a great deal more about the word, telling us that this anointed individual is “a conspicuous messenger, standing out in front in plain sight.” He is “straightforward, manifesting and announcing, exposing and predicting, explaining and certifying, making known and acknowledging someone and something.” So the “mashyach – set-apart servant” is a “conspicuous messenger and manifestation” who “announces, exposes, and explains” Yahowah’s Word while making God “known” to us. Sure sounds like a perfect depiction of Yahowsha’ to me.
Interestingly, nagad can mean “to stream or flow,” and thus it is suggestive of Howsha’s / Hosea’s prediction that the Ma’aseyah would be a “stream, cistern, fountain, and well of living waters.” Spelled the same way, but vocalized differently, neged is also indicative of the Ma’aseyah, denoting someone who is “upright, conspicuously straight forward in our presence and before our eyes.” It speaks of someone who “corresponds or parallels” another, just as Yahowsha’ represents Yahowah.
By examining all three variations of the Hebrew root ngd we discover that the Ma’aseyah will be “an authorized messenger,” in recognition of the fact that Yahowsha’ is the living witness to the Towrah. He is the “one who possesses the official status needed for governing and leading,” fitting in that the Ma’aseyah is the one who does Yah’s business. The Redeemer described in this passage will be a “manifestation who announces, exposes, and predicts,” all of which fit Yahowsha’s ministry. Yahowah “manifest” Himself in the form of a man to “announce” to men what He is like—to “expose” His nature. And to “certify” His status. Yahowsha’ punctuated His “message” with prophetic “predictions” from the destruction of the Temple to the reconstitution of the nation of Israel. More that any man, the Ma’aseyah “conspicuously stood out in front of men, boldly declaring and explaining” His purpose. He “denounced” religious leaders while “acknowledging and confessing” the Scriptures they claimed to follow. Yahowsha’s words were “bolder” than any ever spoken. We have learned that Yahowah’s shem is His “report,” and that His report is Scripture. Yahowsha’ recited these words, confirming and fulfilling them, just as Gabry’el had predicted.
We also discover that there are similarities between Gabry’el’s use of “nagyd – leader and messenger” and Yasha’yah’s prophecies regarding the Ma’aseyah, tying the predictions together. He famously wrote: “For unto us a child is born, unto us a Son is given, and the authority shall be upon His shoulders, and His name shall be called and summoned Wonderful Counselor, God Almighty, Everlasting Father, Leader of Reconciliation, …and He will govern forever.” (Yasha’yahuw 9:6)
After selecting words that suggest the Ma’aseyah will be the human manifestation of Yahowah, Gabry’el predicts when the “Set-Apart Servant Manifesting the Message” will arrive. From the decree to return to Jerusalem to the arrival of the Ma’aseyah, there shall be “seven weeks (sheba’ shabuwa’) and sixty-two weeks (wa shabuwa’ shishym wa shanaym).” The reason for the split is that seven-sevens, or 49 years will transpire before Jerusalem is rebuilt and another sixty-two sevens, for a total of 69 weeks of years, will pass before the anointed manifestation and messenger arrives.
Before we do the math, dive into history, and try to figure out why this is 69 weeks of years rather than the original 70 times 7 years, let’s finish the passage. The words that follow, at least when amplified, are uncannily similar to Yahowsha’s “I am the way, the truth and the life, no one comes to the Father but by me.” First, the plain reading of Dany’el’s text says: “She will be restored (suwb) and she shall be rebuilt (wa banah): the way to grow (rachab) and the means to being decisive about protection and separation (wa charuwts), even in an oppressive time (wa ba tsowq ha ‘eth).
And (wa) after (‘achar) the sixty-two weeks (ha shabuwa’ shishym wa shanaym), He shall be cut off to establish (karat) anointing (mashyach), but not for Himself (wa ‘ayn la).”
“She” refers to Yaruwshalaim, while “will be restored” is from suwb. It speaks of “returning” to God and of its inhabitants “turning around, changing their direction, attitude, and thinking” so that they too can “return and be restored” to fellowship.
“She shall be rebuilt” is from “banah,” which also conveys “being reestablished firmly and permanently so as to endure.” Yahowsha’s atoning sacrifice on Mount Mowryah was established to serve as the permanent and enduring solution predicted by the Miqra’ey of Passover, Unleavened Bread, and FirstFruits. And speaking of Bikuwrym, consistent with Yahowah’s primary purpose in sending His Son, banah means “to formally create and then build up a family.” God is enabling His Covenant.
Consistent with “standing upright,” the term Yahowah has used repeatedly to describe the Yahowsha’ and His sacrifice, banah conveys “to set up erect.” Banah is “to renew using existing materials” and thus is in complete harmony with Yirmayahuw’s / Jeremiah’s prediction of the future renewal of the Covenant being based upon the existing Towrah.
But that’s not the end of banah, nor its implications. Confirming His role as Redeemer, banah means “to restore, returning to a prior state, by changing one’s status and condition, establishing a firm basis so that they may prosper abundantly.”
The same consonants vocalized differently designate the Yahowsha’s occupation. Boneh denotes a “craftsman, a builder who erects.” Yahowsha’ was a stonemason.
The “way to grow” is from rachab, or more accurately, from its root which is spelled the same way in the text. Here rachab conveys the idea of “becoming larger and greater in every dimension” as well as “having the room to expand.” And from this the notions of “enlarged public plazas where individuals meet” and “broad boulevards and central thoroughfares where people travel more freely” were derived. This is appropriate since the streets of Jerusalem are where mankind met God. It is the place God reestablished the thoroughfare back to Him. The “way” to Yahowah is through Jerusalem.
And as the source of instruction regarding our redemption, reestablishing Yaruwshalaim, restores “the means to being decisive about protection and separation (wa charuwts).” The Hebrew basis for “dividing wall,” which is often featured in English translations is derived from charuwts. But as with so many Hebrew words, there is far more to charuwts than a “defensive barrier and rampart.” It is also a “sharp-pointed cutting instrument” which is often deployed in conjunction with a “threshing sledge.” This is relevant because this is where grain (symbolic of saved souls) is separated from the husks and chaff which are blown by the wind and cast away.
But there is yet another aspect of charuwts which fits this announcement regarding our redemption. It conveys the idea of “being persistently industrious and diligent so as to come to a proper determination and thereby render a decisive decision.”
Charuwts is only translated “wall” in English bibles because a charuwts is a protective device which cuts through the land, dividing and separating. In fact, it is safe to say that “wall” is a poor translation, with “separation” being the preferred for this aspect of the word. Because if Gabry’el had meant to convey the idea of erecting a fortification or partition, he would have used qyrach or chowmah.
But Yah’s messenger selected charuwts specifically because it conveys the concepts of “cutting, sharpening, separating, protecting, and deciding.” He knew that Mattanyah would record Yahowsha’ using the Greek variation. “I came not to bring peace, but instead the sword of division and discord.” (Mattanyah / Matthew 10:34) The Greek word for knife and discord, machaira is derived from mache, meaning “variance, dispute, division, and contention.” In context, Yahowsha’ is saying that each of us must make a decision: trust Yahowah or man. You are either with Him or against Him—on one side of the divide or the other. Both Hebrew and Greek words speak of sharp implements that cause divisions requiring decisions.
There is a foreboding side to charats, also. It means “to decide to issue a decree that maims and mutilates.” The Rabbis did this very thing to their Ma’aseyah. They made a poor decision, placing them on the wrong side of the separation.
Along these lines, charats means “to pierce with a sharp object.” We will read about the Ma’aseyah being pierced in Mizmowr / Psalm 22 and Yasha’yah / Isaiah 53, two of the most vivid, sobering, and profoundly telling predictions in Scripture. Also in Zakaryah / Zechariah we find Yahowah speaking of His final visit to Earth, saying: “And I will pour out on the house of Dowd and on the inhabitants of Yaruwshalaim the Spirit of mercy, favor, and acceptance, a plea for mercy so they will look upon Me whom they have pierced, and they will weep and mourn for Him as one wails for an only begotten son.” (Zakaryah / Remember Yah / Zechariah 12:10)
Since the Mizmowr / Psalm, Yasha’yah / Isaiah, Dany’el / Daniel, and Zakaryah / Zechariah were committed to parchment 500 to 1,000 years before Yahowsha’s fulfillment of Passover, and maintained in the most well-read Scripture of all time, it’s hard to hard to imagine literate people nailing God to a pole, piercing hands, feet, and side.
The next portion of Gabry’el’s message to Dany’el tells us that Yahowsha’ would arrive in Yaruwshalaim during distressful days: “even in an oppressive time (wa ba tsowq ha ‘eth).” Tsowq communicates the “constraints that pressure and anguish, causing distress.” It speaks of the presence of “a troubling oppressor,” in this case the Romans – one of the most repressive and perverted civilizations in the long and ugly history of oppressive human institutions.
“Time” is from ‘eth, meaning: “a period or occasion where particular events are experienced which change how time is measured and fortunes vary.” Considering the life changing import of Yahowsha’s fulfillment of the Towrah’s promises, this is certainly appropriate.
Amongst all of the acts of redemption contained in Dany’el’s sweeping prophecy, of ending sin’s sting forever and of reestablishing us, we are reminded that charats has a foreboding nature by what comes next: “And then (wa) after (‘achar) the sixty-two weeks (ha shabuwa’ shishym wa shanaym), He shall be cut off to establish (karat) anointing (mashyach), but not for Himself (wa ‘ayn la).”
“Cut off” is a horrible term when it’s being applied to Yahowah, our Creator and our Savior. It is from karat: “to cut off and cut down, to take away and to put asunder.” On the dark side of the divide, karat means: “to eliminate and to kill.” On the bright side, it also means “to cut a deal,” which is why Yahowah routinely uses karat in conjunction with beryth to let us know that He has “cut/established a Covenant” with humankind.
Collectively then, charuwts and karat indicate that Yahowsha’s atoning sacrifice would be costly. His body would be “maimed, wounded, and killed by piercing with a sharp object.” Vivid as this may be, and symbolic of being nailed to an upright pole on Passover as it appears, Dany’el is providing but a hint compared to the horrid and yet glorious prophecies of Yasha’yah / Isaiah 53 and Mizmowr / Psalm 22 (where we will learn from whom Yahowsha’ was karat / cut off, where and when He was separated, and why).
In the Hebrew text, the order of the words literally reads “he shall be cut off / he shall establish (karat) anointed / anointing (mashyach) and not (wa ‘ayn) for him (la).” So this can mean that the Suffering Servant would be cut off, establishing the means to becoming anointed, to be called-out, set-apart, and devoted and dedicated” to God, but not for himself, or we can move mashyach up in the text and replace “he” with the “anointed set-apart servant” and we have the Ma’aseyah being cut off, but not for Himself.
And speaking of the Ma’aseyah, while mashyach was once again scribed as an adjective and not as a title, meaning that it would be inappropriate based upon this application of this modifier to refer to Yahowsha’ as “ha Mashyach – the Messiah,” through this descriptive term we have learned a great deal about the nature and purpose of Yahowsha’. He is “set-apart” from Yahowah, “devoted and dedicated to serving” us.
This known, we cannot be sure what Gabry’el actually told Dany’el, because while much of the prophet’s work is extant in the scrolls found in the caves above Qumran, this discussion isn’t found in those ancient manuscripts. So we are left to wonder whether Gabry’el was the first to use the title which has become so synonymous with Yahowsha’ its Greek variation has become the basis of a religion and now serves as a last name: from ha Mashyach to the Messiah to Christ to Christian and Jesus Christ.
Based upon the evidence, there is only one thing we can say for sure: mashyach is not being used as a title, here or anywhere else in the Torah, Prophets, and Psalms. And that means that there is no Scriptural basis for “ha Mashyach, the Messiah, Christ, Christian, or Jesus Christ.” And since these conclusions are irrefutable, in my quest to find the title most appropriate and supported title for Yahowsha’, I came upon Ma’aseyah – meaning the “Work of Yah.” It is used twenty-three times throughout the Prophets and Writings (in Yirmayahuw / Jeremiah, in 1&2 Chronicles, in Ezra / Ezrah, and in Nachemyah / Nehemiah). As the “servant doing the work of Yah, Ma’aseyah was both appropriate and well attested.
This known, to appreciate the meaning of “but not for himself” we must turn our attention to Yasha’yah / Isaiah 53. There we find that the piercing and wounding were for our sake, not His. “He was pierced through, wounded for ourtransgressions. He was crushed, bruised, and beaten for our perversity and immorality. The punishment fell upon Him for our well-being. By His scourging we are repaired, and made whole.” And through the efforts of the “anointed set-apart service of the manifestation of the message” we are “anointed and set-apart” unto God so that we too can “devote ourselves to serving” with Him.
As challenging to decipher and indeed as revealing as all of this has been thus far, what Gabry’el goes on to tell Dany’el becomes especially difficult to translate and it appears to describe to a character who is the antithesis of the Ma’aseyah. I suspect that this rather abrupt transition is because of scribal error. But since we don’t have a textual witness to any of these passages predating the 11th-century Masoretic, all we can do is translate what we have and interpret what the text suggests.
In the order the words have been retained, the next sentence reads: “And then the city (wa ha ‘iyr) and the sanctuary (wa ha qodesh) he will corrupt and destroy (shachath) the people (‘am) of the coming leader (nagyd ha bow’).”
Before we rearrange the order of the words to make sense of this statement, let’s review the meaning of the pivotal term. Nagyd, which can convey many things including depicting most every type of “leadership” from bad to good, from politician to shepherd, from cleric to general, and also denotes most every “manifestation of a message,” from a “conspicuous and forthright messenger” to a complete charlatan, was previously modified by the adjective “mashyach – anointed set-apart servant.” But this time nagyd was accompanied by the verb “bow’ – to come,” which in the participle form is a verbal adjective. So it appears as if we have two different leaders, one who will restore and rebuild and the other who “will arrive later” to corrupt and destroy.
Since this overall prophecy covers the arrival and mission of a redeeming Ma’aseyah in the aftermath of Yaruwshalaim being restored, and is now addressing the city’s and temple’s subsequent destruction, let’s reorder the words in this sentence to reflect this enlarged swath of time. “Then (wa) the people (‘am) of the coming leader (nagyd ha bow’) will corrupt and destroy (shachath) the city (wa ha ‘iyr) and the sanctuary (wa ha qodesh).”
This “coming leader” is the antithesis of the Ma’aseyah, and thus is known as the “Antichrist.” His people, the V Macedonica, XII Fulminata, and XV Apollinaris Legions under the command of the future Emperor Titus, besieged Jerusalem and destroyed the temple in 70 CE. And as an interesting comparison in character, the precious metals contained in Yahowah’s Temple were used to fund the construction of the Coliseum in Rome – the ultimate showcase for all that ails humankind.
Since the “people” who destroyed the city and temple are “of the coming leader,” it behooves us to probe a little deeper if we want to know the country or region from which the “Antichrist” will emerge. So consider this quick historical review of the V Macedonica, XII Fulminata, and XV Apollinaris Legions.
Beginning with the V Macedonica Legion, it was created by Octavian in 43 BCE. As the name implies, it was originally stationed Macedonia, the home of Alexander the Great. Its symbol was the bull, identifying its spiritual allegiance. Around in 6 CE, the V Legion was moved slightly northeast to Moesia, the Roman Province situated in the Balkans along the south bank of the Danube. This included the territories of the modern-day Republic of Macedonia, Serbia, Bulgaria, Southern Moldova, and the Black Sea coastal region of Romania.
In 66 CE, Nero assigned the Macedonica Legion to Titus Flavius Vespasianus to counter the revolt in the Iudaea Provence. After Galilee surrendered without a fight, the Vth conquered the Samaritans before camping in Emmaus, where tombstones dedicated to Macedonian soldiers remain to this day. Then after Nero’s suicide, and the proclamation of Vespasian as Emperor, his son Titus concluded the final siege and utter destruction of the city and temple. The Macedonian Legion returned home, eventually falling under the command of Emperor Hadrian. Ultimately the Vth Legion would be incorporated into the Byzantine army. But it is safe to say that its “people” at the time designated in the prophecy were principally Macedonians under the control of Rome.
The XII Fulminata Legion, whose emblem was the thunderbolt, was created by Julius Caesar in 58 BCE, and it supported him during the Gallic wars. Sixty years later, the XIIth was deployed to guard the Euphrates River crossing near Melitene, in what is today Eastern Turkey. Six hundred years before Muhammad and his creation of Islam, and twelve-hundred years before the Mongol subjugation of Anatolia gave rise to the Ottoman Empire, this particular region was populated by Assyrians and Kurds. A hotly contested swath of earth along a great river at the intersection of Asia, Africa, and Europe, this land was controlled over the centuries by the Hittites, Babylonians, Assyrians, Persians, Greeks, and then Romans. But eventually the Byzantines, Ottomans, and now Turkey would claim dominion – oppressing both Armenians and Kurds.
The Fulminata Legion’s most famous battle was Caesars campaign against Pompey and the Roman Senate in Pharsalus, Greece in 48 BCE during the Roman Civil War. It was by way of the XIIth that General Julius Caesar defeated the Roman Republic. A century later in 58 CE the XIIth Legion was used by Nero to defeat the Parthians, restoring Armenia to Roman control. But just four years later, the Fulminata was defeated by the Parthians and Armenians and forced to retreat from the region.
Then in 66 CE, after the Zealot revolt had destroyed the Roman garrison in Jerusalem, XIIth Legion was sent to retaliate. But it was immediately rejected by Gaius Gallus, the Legatus of Syria, when he saw that the XIIth Legion was too weak to fight. Proving him right, while marching out of the region, the Legion was ambushed and defeated by the Galilean Zealot Eleazar ben Simon at Beit-Horon (named after a Canaanite deity) in Yisra’el. However, the XIIth would be reformed and rearmed, ultimately fighting so ruthlessly in support of Flavious Vespasian in the war, its soldiers avenged their defeat and thereby facilitated their general’s successful bid for the imperial throne. To a large degree, this fateful outcome occurred because the Jews were divided as various religious parties, landlords, and warlords vied for power.
After the destruction of the city and its temple, the Fulminata Legion was briefly sent back to guard the Euphrates border at Melitene once again, before being reclaimed by Vespasian, this time in the Caucasus to support the allied kingdoms of Iberia and Albania. The XIIth was deployed again by Trajan to annex Armenia. So the “people” marching under the banner of the Lightning Bolt were originally Romans who were gradually outnumbered by Assyrians and Kurds.
This brings us to the third and final Legion used to destroy Jerusalem: the XV Apollinaris. It also was recruited by Octavian, shortly after having founded the V Macedonian. They bore the emblem of Apollo. The XVth was initially deployed in Sicily but was garrisoned in Illyricum – a Roman Province which overlapped much of Macedonia and occupied today’s Albania, Croatia, Bosnia Herzegovina, Montenegro, and Kosovo. In 6 BCE the Legion fought for Emperor Tiberius against the Marcomanni in Pannonia – a region that is now Southern Hungary, Eastern Austria, Northern Croatia, Northwestern Serbia, Slovenia, and Bosnia. The Apollinaris remained in this region, fighting in Carnuntum along the Danube not far from Vienna until with was deployed to Syria by Nero in 61 CE to battle the Parthians.
The XVth Legion was deployed to Alexandria briefly before engaging in the First Jewish Revolt. The XV Apollinaris defeated the towns of Jotapata in Northern Israel and Gamla in the Golan Heights. Under Titus’s command they captured the Jewish traitor turned historian Josephus. Then after successfully suppressing the Jewish Revolt, the XVth returned to Carnuntum along the shores of the Danube. Therefore, the “people” of Apollo were a blend of Macedonians, Albanians, Serbs, Bosnians, and Croats.
Collectively then as a result of this review, Macedonians are the most prevalent among the “people of the coming leader.” But we cannot exclude Romans, Armenians, and Kurds, or to a lesser degree completely discount the possibility of Albanians, Serbs, Bosnians, and Croats. All together, this scenario fits beautifully with other revelations found in Dany’el which suggest that Satan’s destructive messenger will hail from the intersection of the areas conquered by Alexander of Macedonia and later controlled by Imperial Rome. While the ultimate bad boy of history might emerge from the Balkans, it is likely that the man known as the “Antichrist” will call Macedonia home, before he rises up to also control the contiguous nations of Greece, Albania, Serbia and Kosovo, Bulgaria, Montenegro, Bosnia and Herzegovina, Croatia, Slovenia, and Italy, en route to beguiling the whole world to submit to his influence.
There is yet another potential interpretation of the previous prophetic statement which could be equally valid. It is worth considering because “‘am – people” usually refers to God’s “family” rather than to foreigners. Nagyd has already been deployed in this passage to identify the Ma’aseyah, someone who was both the “mashyach – anointed and set-apart as a servant” and “bow’ – coming.” Moreover, ‘iyr is also “inhabitant” and “inner shrine,” the “holy of holies” or “most set-apart” aspect of the Temple. And qodesh speaks of the “One Who Is Set-Apart.” From this perspective then please ponder the possibility of…
“Then (wa) the people related to (‘am – the nation, family and kinsmen) the manifestation of the message (nagyd – the leader with official status who serves as a messenger) who shall come (ha bow’ – who shall arrive, return, and pursue a harvest), shall corrupt and ravage (shachath– shall become corrupted, batter and cast off, become decayed and perverted, negating the value of while devastating) the interior of the temple (ha ‘iyr – the inhabitant’s inner shrine, the “holy of holies,” or “most set-apart,” depicting God’s presence on the Ark of the Covenant; from ‘ur – one who is laid bare and exposed, who awakens and arises, the triumphant one who stirs up others by opening eyes) and the Set-Apart One (wa ha qodesh – and the Most Set-Apart).” (Dany’el / God Judges and Vindicates / Daniel 9:26)
Yahuwdym and Yisra’el, known as “Jews” and “Israelis” today, were Yahowsha’s “‘am – people, His kinsmen, His nation, and His family. Not only did they became corrupted, decayed and perverted, in Yasha’yah we discover that their “perversions and corruptions” were cast upon Him. These people saw to it that their Ma’aseyah was battered after they rejected Him, casting Him off, calling for His crucifixion, the sacrifice of the Upright One, Yahowah’s Qodesh / Set-Apart One. And they did this right on schedule, immediately upon Yahowah’s arrival as Yahowsha’ in Yaruwshalaim to observe Passover, Unleavened Bread, and FirstFruits. Yet to their dismay, but in keeping with this prophecy, the Miqra’ey, and the root of ‘iyr, they witnessed a spiritual rebirth, one that opened eyes and awakened others. And while it was the Romans and their Legions which destroyed the Temple building, Yahuwdym and Yisra’elites had long since “shachath – corrupted and perverted, effectively negating the value of” Yahowah’s presence and His Covenant in the inner sanctum of the Temple.
One of the keys to interpreting the verse in this way lies in properly translating both ‘iyr and qodesh. The Theological Wordbook of the Old Testament says of ‘iyr: “frequently has God as its subject, showing His involvement in the flow of history. It means to arouse and awaken, to excite.” This definition augments all of the other positive aspects of the Ma’aseyah’s arrival. Moreover, since Yahowsha’ was the living embodiment of the Temple of Yahowah who was cast off and battered, laid bare and exposed on a pole, only to arise, opening eyes of many, ‘iyr is more profoundly rendered in this way as opposed to “city.”
Likewise, while qodesh is sometimes translated “sanctuary,” there are two more apt and oft used Hebrew terms to denote the Temple: “miqdash – the consecrated place” and “beyth – the Home and Temple” of Yahowah. Additionally, we find that heykal is commonly used to describe “a large public building or temple.” So since these words were not chosen, I’m convinced that the duplicity with regard to ‘iyr and qodesh was deliberate and intended—providing two equally valid insights for us to consider. Even the dual variations of nagyd supply further evidence that this passage was designed to be understood from two different perspectives.
Adding a degree of credibility to these dual musings, Yahowsha’ replayed the exact same riddle hours before He would embody it. Yahowsha’ said, “I am able to destroy the Temple of God and rebuild it in three days.” (Mattanyah / Matthew 26:61) The Ma’aseyah was thereby telling us that He represented the Temple of Yahowah on earth, or more accurately, that the Temple foreshadowed His nature and purpose on earth. Further, while His physical body was destroyed on Pesach, while His soul was separated and suffered on Matsah, on Bikuwrym the relationship was restored and Yahowsha’ was reunited with Yahowah.
Most of those who heard Yahowsha’ proclaim this riddle thought that He was speaking merely of the building on Mount Mowryah and its construction. And in a way He was. Yahowah would see to it that the Temple itself would be destroyed by a ruler who would come, and within a short time of His celebration of Passover, Unleavened Bread, and FirstFruits because with His perfect and enduring sacrifice, Temple atonements were now and forever in full effect.
As for rebuilding the edifice, I’m confident of two things. The earthquake that will accompany Yahowsha’s return will destroy the Anti-Ma’aseyah’s temple, while at the same time reforming the Temple Mount to its former condition at the time of Abraham and Yitschaq. Once the mountain is reestablished, Yahowsha’ will construct His Temple Himself directly over the place He fulfilled the promise of Pesach, Matsah, and Bikuwrym. Sentimental as He is, I’ll bet that the process from destruction to perfection takes three days – although with Sukah approaching, He can take no more than five days to pitch His tent.
This then brings us to the final phrase of the 26th verse. It reads: “And his end and demise (wa qets – his completion of a duration; from qatsats – to cut off and cut down) in this overwhelming torrent (ba ha sheteph – by being engulfed, washed, and swept away by an overwhelming force) when in a future era time approaches its conclusion (wa ‘ad qets – meanwhile at the limit, completion, and finish), war (milchamah) is certain to be devastating with appalling lifelessness and stunning deforestation (charats shamem – determined to lay waste, stupefying the masses, causing them to become awestruck, astonished, and grow numb, is determined to be cut out for abandonment and desolation, is decided to ravage, and will be decisive, leaving many destitute).” (Dany’el / God Judges and Vindicates / Daniel 9:26)
And so it would be. From the time the Ma’aseyah was cut off to this very day the world has been astonished by the fate of the Jews. Their land has been laid waste, left desolate and they have been destitute, stunned, and stupefied. But sadly, that is the good news. During the Tribulation there will be a “an outburst of overwhelming force” brought to bare on Israel, “a time of fighting so devastating, the weapons of war will deforest the earth, laying waste.” People accustomed to war will be awestruck. But even that has a purpose. At the very end of mankind’s six millennial rule on earth, some people will “charats – focus on what is important.” The events themselves will cause them to “charats – pay attention and to think,” and as a result, many will decide to trust Yahowah and His “Anointed and Set-Apart Servant,” the Ma’aseyah—the Implement Doing the Work of Yah.
Bringing this all together, Gabry’el told Dany’el:
“Seventy sevens (shabuwa’ shib’iym) are determined and decreed (chathak) for your people (‘al ‘am) and for your set-apart city (wa ‘al ‘iyr qodesh) to bring an end to rebellion (la kalah pesha’), to sign a document which seals up the guilt associated with sin (wa la chatham chata’ah), to completely perfect sinners (wa la tamam chata’ah), to provide reconciliation for the wrongdoing caused by perverse distortions (wa la kaphar ‘awon), to bring forth everlasting vindication and righteousness (wa la bow’ tsedeq ‘owlam), to provide a personal seal and signature to revelation and to prophecy (wa la chatham chazown wa naby’), and to anoint the Most Set-Apart (wa la mashach qodesh qodesh).
And so (wa) you should actually come to realize (yada’) and (wa) you should choose to actually understand (sakal) that from (min) the act of conveying the word (mowtsa’ dabar) to restore (la suwb) and to rebuild (wa la banah) Yaruwshalaim (Yaruwshalaim) until (‘ad) the anointed manifestation of the message (mashyach nagyd), seven weeks (sheba’ shabuwa’) and sixty-two weeks (wa shabuwa’ shishym wa shanaym).
She will be restored (suwb) and she shall be rebuilt (wa banah): the way to grow (rachab) and the means to being decisive about protection and separation (wa charuwts), even in an oppressive time (wa ba tsowq ha ‘eth).
And (wa) after (‘achar) the sixty-two weeks (ha shabuwa’ shishym wa shanaym), He shall be cut off to establish (karat) anointing (mashyach), but not for Himself (wa ‘ayn la).
Then (wa) the people (‘am) of the coming leader (nagyd ha bow’) will corrupt and destroy (shachath) the city (wa ha ‘iyr) and the sanctuary (wa ha qodesh).
And his end and demise (wa qets) in this overwhelming torrent (ba ha sheteph) when in a future era time approaches its conclusion (wa ‘ad qets), war (milchamah) is certain to be devastating with appalling lifelessness and stunning deforestation (charats shamem).” (Dany’el 9:24-26)
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Yada Yah
Was Writen by Craig of
“An Introduction to God” found at
All Glory be to Yahweh!
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- Yahowsha’ is quoted three times saying the He came as a sword to bring division. He said that His message would divide families, as individuals chose whether to trust man or God, religion or the Covenant. This is also reminiscent of Yahowah asking Abram to walk away from his country, from Babylon, and away from his family before engaging in the Covenant.
- Religion typically renders individuals incapable of thinking. The faithful reject evidence and reason as if they were poison.
- Yahowah desires a loving, personal, relaxed, conversational, engaged, especially friendly family oriented, relationship with us. While those who live and die outside of these familial bonds will bow down to Him in judgment, those He has redeemed will sit by His side and call him Father.