Comments by "Jesse Dylan" (@jessedylan6162) on "Corey Gil-Shuster"
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@Bibleapostle The term "new covenant" would be meaningless unless what Jeremiah meant by it was the renewing of the old covenant, which will thereby regain its full original vigor. The covenant of old is of eternal duration, never to be rescinded or to be superseded by a new covenant (Leviticus 26:44-45). The covenant between God and Israel is frequently referred to as everlasting (e.g., Genesis 17:7, 13, 19; Psalms 105:8, 10; 1 Chronicles 16:13-18).
The Christian position concerning Jeremiah's covenant is the complete opposite of what the Jewish Scriptures teach. Hebrews 8:13 states: "In that he says, a new covenant, he has made the first obsolete. Now that which is being made obsolete and growing old is near to vanishing away." In stark contrast to this statement, the Scriptures state: "The works of His hands are truth and justice; and His precepts are sure. They are established forever and ever, they are done in truth and uprightness" (Psalms 111:7-8); "The grass withers, the flower fades; but the word of our God shall stand forever" (Isaiah 40:8).
Jeremiah's "new covenant" is not a replacement of the existing covenant, but merely a figure of speech expressing the reinvigoration and revitalization of the existing covenant. The people of Israel possess an old covenant yet a new covenant, truly an everlasting covenant.
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@Bibleapostle Deuteronomy 13:2-6: ‘If there will arise among you a prophet, or a dreamer of a dream, and he gives you a sign or a wonder, and the sign or the wonder of which he spoke to you happens, [and he] says, "Let us go after other gods which you have not known, and let us worship them," you shall not heed the words of that prophet, or that dreamer of a dream; for HASHEM, your God, is testing you, to know whether you really love HASHEM, your God, with all your heart and with all your soul. You shall follow HASHEM, your God, fear Him, keep His commandments, heed His voice, worship Him, and cleave to Him. And that prophet, or that dreamer of a dream shall be put to death *(Deuteronomy 13 and 18)*; because he spoke falsehood about HASHEM, your God Who brought you out of the land of Egypt, and Who redeemed you from the house of bondage, to lead you astray from the way in which HASHEM, your God, commanded you to go; so shall you clear away the evil from your midst.’
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@Random.sachen1 Deuteronomy 13:2-6: ‘If there will arise among you a prophet, or a dreamer of a dream, and he gives you a sign or a wonder, and the sign or the wonder of which he spoke to you happens, [and he] says, "Let us go after other gods which you have not known, and let us worship them," you shall not heed the words of that prophet, or that dreamer of a dream; for HASHEM, your God, is testing you, to know whether you really love HASHEM, your God, with all your heart and with all your soul. You shall follow HASHEM, your God, fear Him, keep His commandments, heed His voice, worship Him, and cleave to Him. And that prophet, or that dreamer of a dream shall be put to death *(Deuteronomy 13 and 18)*; because he spoke falsehood about HASHEM, your God Who brought you out of the land of Egypt, and Who redeemed you from the house of bondage, to lead you astray from the way in which HASHEM, your God, commanded you to go; so shall you clear away the evil from your midst.’
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MB MB Was Jesus the Messiah?
Was (is) Jesus the Messiah?
Imagine you just convinced the missionary that Jesus was not a prophet, (not that it would be so easy). He may now argue that he is the Messiah. Let’s see if his claim holds any water. (Note: this is very important information to impart to the students, even if you teach nothing else in this curriculum guide)
a. The Messiah According To Judaism
One of the basic premises upon which Christianity rests is that Jesus was the Messiah predicted in the Jewish Bible. Judaism has always rejected this belief. Since the goal of “Hebrew Christian” missionaries is to convince Jews that Jesus did in fact fulfill the requirements of the promised Messiah, it is necessary to examine the Jewish understanding of the Messiah to understand why such claims are simply not true.
b. The Hebrew Roots Of The Word “Messiah”
The Hebrew word for “Messiah” is “Moshiach – .” The literal and proper translation of this word is “anointed,” which refers to a ritual of anointing and consecrating someone or something with oil (I Samuel 10:1-2). It is used throughout the Jewish Bible in reference to a wide variety of individuals and/or objects; for example, a Jewish king (I Kings 1:39), Jewish priests (Leviticus 4:3), prophets (Isaiah 61:1), the Jewish Temple and its utensils (Exodus 40:9-11), unleavened bread (Numbers 6:15), and a non-Jewish king (Cyrus king of Persia, Isaiah 45:1). *
* Some form of the Hebrew word moshiach is used over 150 times in the Jewish bible. Christians consistently translate this word as anointed, except in the ninth chapter of Daniel. In this chapter missionaries deviate from this and other correct translations in an attempt to prove that the messiah came before the destruction of the Second Temple. Rather than speaking about “the messiah,” when read in context and with a correct translation this chapter clearly speaks about two different “anointed” subjects hundreds of years apart. a) The first is the anointed King Cyrus (Isaiah 45:1) who granted permission to the Jews to return and build the Second Temple 52 years “7 weeks of years” after the destruction of the First Temple. b) The second is the anointed priesthood (Leviticus 4:3) that was terminated 434 years “62 weeks of years” later.
c. The Criteria To Be Fulfilled By The Jewish Messiah
In accurate translations of Jewish Scriptures, the word “Moshiach” is never translated as “Messiah,” but as “anointed.” Nevertheless, Judaism has always maintained a fundamental belief in a Messianic figure. Since the concept of a Messiah is one that was given by God to the Jews, Jewish tradition is best qualified to describe and recognize the expected Messiah. This tradition has its foundation in numerous biblical references, many of which are cited below. Judaism understands the Messiah to be a human being (with no connotation of deity or divinity) who will bring about certain changes in the world and who must fulfill certain specific criteria before being acknowledged as the Messiah.
These specific criteria are as follows:
1) He must be Jewish. (Deuteronomy. 17:15, Numbers 24:17)
2) He must be a member of the tribe of Judah (Genesis 49:10) and a
direct male descendent of King David (I Chronicles 17:11, Psalms 89:29-38, Jeremiah 33:17, II Samuel 7:12-16) and King Solomon.
(I Chronicles 22:10, II Chronicles 7:18)
3) He must gather the Jewish people from exile and return them to Israel. (Isaiah 27:12-13, Isaiah 11:12)
4) He must rebuild the Jewish Temple in Jerusalem. (Micah 4:1)
5) He must bring world peace. (Isaiah 2:4, Isaiah 11:6, Micah 4:3)
6) He must influence the entire world to acknowledge and serve one G-d. (Isaiah 11:9, Isaiah 40:5, Zephaniah 3:9)
All of these criteria for the Messiah are best stated in chapter 37:24-28 of the book of Ezekiel:
“and My servant David will be a king over them, and they will all have one shepherd, and they will walk in My ordinances, and keep My statutes, and observe them, and they shall live on the land that I gave to Jacob My servant…and I will make a covenant of peace with them; it will be an everlasting covenant and I will set my sanctuary in their midst forever and My dwelling place shall be with them, and I will be their G-d and they will be My people. And the nations will know that I am the Lord who sanctifies Israel, when My sanctuary is in their midst forever.” (Ezekiel 37:24-28)
Emphasis: If an individual fails to fulfill even one of these conditions, then he cannot be the Messiah!
d. Why Jesus Could Not Have Been The Jewish Messiah
A careful analysis of these criteria shows us that, although Jesus was Jewish, he did not fulfill any of the other criteria. An examination of the contradictory accounts of Jesus’ genealogy demonstrates a number of difficulties with the fulfillment of the second criterion. Specifically, the New Testament claims that Jesus did not have a physical father. The Jewish Scriptures, however, clearly states that a person’s genealogy and tribal membership is transmitted exclusively through one’s physical father (Numbers 1:18, Jeremiah 33:17). Therefore, Jesus cannot possibly be a descendent of the tribe of Judah nor of King David and King Solomon.
There are even further problems with any attempts to use the Jewish Scriptures to prove Jesus’ genealogy through Joseph, the husband of Mary (Jesus’ mother).
For the New Testament claims that Joseph was a descendent of King Jeconiah, who in the Hebrew Bible was cursed to never have a descendent “sitting on the throne of David and ruling any more in Judah” (Jeremiah 22:30). Joseph’s genealogy, even if it were transmittable to Jesus, would only serve to further disqualify Jesus as the Messiah.
Finally, there is the problem of the contradictory accounts of Jesus’ genealogy in Matthew, Chapter 1 and Luke, Chapter 3. The common Christian explanation of this contradiction claims that Luke’s genealogy is that of Jesus’ mother, Mary. However, this is unfounded, even according to the Greek original. In addition, it has already been established that genealogy is transferred solely through the father, making this attempted explanation completely irrelevant. Even if one could trace one’s genealogy through one’s mother, there would be the additional problem in that Luke 3:31 lists Mary as a descendent of David through Nathan, Solomon’s brother, and not through Solomon himself as is prophesied in I Chronicles 22:10 of the Jewish Bible.
The third, fourth, fifth and sixth criteria have obviously not been fulfilled, either during Jesus’ time or since. Any Christian claims that these final criteria will be fulfilled in a “Second Coming” are irrelevant because the concept of the Messiah coming twice has no scriptural basis.
To summarize, we cannot know that someone is the Messiah until he fulfills all of the above criteria.
The Christian understanding of the Messiah and Jesus differs greatly from the Jewish biblical view. These differences developed as a result of the Church’s influence during the time of the Emperor Constantine* and the Council of Nicaea that issued the Nicene Creed in 325 CE.
Emphasis: The Messiah was never meant to be an object of worship. His primary mission and accomplishment is to bring world peace and to fill the world with the knowledge and awareness of one G-d.
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@johnrooney507 Was Jesus the Messiah?
Was (is) Jesus the Messiah?
Imagine you just convinced the missionary that Jesus was not a prophet, (not that it would be so easy). He may now argue that he is the Messiah. Let’s see if his claim holds any water. (Note: this is very important information to impart to the students, even if you teach nothing else in this curriculum guide)
a. The Messiah According To Judaism
One of the basic premises upon which Christianity rests is that Jesus was the Messiah predicted in the Jewish Bible. Judaism has always rejected this belief. Since the goal of “Hebrew Christian” missionaries is to convince Jews that Jesus did in fact fulfill the requirements of the promised Messiah, it is necessary to examine the Jewish understanding of the Messiah to understand why such claims are simply not true.
b. The Hebrew Roots Of The Word “Messiah”
The Hebrew word for “Messiah” is “Moshiach – .” The literal and proper translation of this word is “anointed,” which refers to a ritual of anointing and consecrating someone or something with oil (I Samuel 10:1-2). It is used throughout the Jewish Bible in reference to a wide variety of individuals and/or objects; for example, a Jewish king (I Kings 1:39), Jewish priests (Leviticus 4:3), prophets (Isaiah 61:1), the Jewish Temple and its utensils (Exodus 40:9-11), unleavened bread (Numbers 6:15), and a non-Jewish king (Cyrus king of Persia, Isaiah 45:1). *
* Some form of the Hebrew word moshiach is used over 150 times in the Jewish bible. Christians consistently translate this word as anointed, except in the ninth chapter of Daniel. In this chapter missionaries deviate from this and other correct translations in an attempt to prove that the messiah came before the destruction of the Second Temple. Rather than speaking about “the messiah,” when read in context and with a correct translation this chapter clearly speaks about two different “anointed” subjects hundreds of years apart. a) The first is the anointed King Cyrus (Isaiah 45:1) who granted permission to the Jews to return and build the Second Temple 52 years “7 weeks of years” after the destruction of the First Temple. b) The second is the anointed priesthood (Leviticus 4:3) that was terminated 434 years “62 weeks of years” later.
c. The Criteria To Be Fulfilled By The Jewish Messiah
In accurate translations of Jewish Scriptures, the word “Moshiach” is never translated as “Messiah,” but as “anointed.” Nevertheless, Judaism has always maintained a fundamental belief in a Messianic figure. Since the concept of a Messiah is one that was given by God to the Jews, Jewish tradition is best qualified to describe and recognize the expected Messiah. This tradition has its foundation in numerous biblical references, many of which are cited below. Judaism understands the Messiah to be a human being (with no connotation of deity or divinity) who will bring about certain changes in the world and who must fulfill certain specific criteria before being acknowledged as the Messiah.
These specific criteria are as follows:
1) He must be Jewish. (Deuteronomy. 17:15, Numbers 24:17)
2) He must be a member of the tribe of Judah (Genesis 49:10) and a
direct male descendent of King David (I Chronicles 17:11, Psalms 89:29-38, Jeremiah 33:17, II Samuel 7:12-16) and King Solomon.
(I Chronicles 22:10, II Chronicles 7:18)
3) He must gather the Jewish people from exile and return them to Israel. (Isaiah 27:12-13, Isaiah 11:12)
4) He must rebuild the Jewish Temple in Jerusalem. (Micah 4:1)
5) He must bring world peace. (Isaiah 2:4, Isaiah 11:6, Micah 4:3)
6) He must influence the entire world to acknowledge and serve one G-d. (Isaiah 11:9, Isaiah 40:5, Zephaniah 3:9)
All of these criteria for the Messiah are best stated in chapter 37:24-28 of the book of Ezekiel:
“and My servant David will be a king over them, and they will all have one shepherd, and they will walk in My ordinances, and keep My statutes, and observe them, and they shall live on the land that I gave to Jacob My servant…and I will make a covenant of peace with them; it will be an everlasting covenant and I will set my sanctuary in their midst forever and My dwelling place shall be with them, and I will be their G-d and they will be My people. And the nations will know that I am the Lord who sanctifies Israel, when My sanctuary is in their midst forever.” (Ezekiel 37:24-28)
Emphasis: If an individual fails to fulfill even one of these conditions, then he cannot be the Messiah!
d. Why Jesus Could Not Have Been The Jewish Messiah
A careful analysis of these criteria shows us that, although Jesus was Jewish, he did not fulfill any of the other criteria. An examination of the contradictory accounts of Jesus’ genealogy demonstrates a number of difficulties with the fulfillment of the second criterion. Specifically, the New Testament claims that Jesus did not have a physical father. The Jewish Scriptures, however, clearly states that a person’s genealogy and tribal membership is transmitted exclusively through one’s physical father (Numbers 1:18, Jeremiah 33:17). Therefore, Jesus cannot possibly be a descendent of the tribe of Judah nor of King David and King Solomon.
There are even further problems with any attempts to use the Jewish Scriptures to prove Jesus’ genealogy through Joseph, the husband of Mary (Jesus’ mother).
For the New Testament claims that Joseph was a descendent of King Jeconiah, who in the Hebrew Bible was cursed to never have a descendent “sitting on the throne of David and ruling any more in Judah” (Jeremiah 22:30). Joseph’s genealogy, even if it were transmittable to Jesus, would only serve to further disqualify Jesus as the Messiah.
Finally, there is the problem of the contradictory accounts of Jesus’ genealogy in Matthew, Chapter 1 and Luke, Chapter 3. The common Christian explanation of this contradiction claims that Luke’s genealogy is that of Jesus’ mother, Mary. However, this is unfounded, even according to the Greek original. In addition, it has already been established that genealogy is transferred solely through the father, making this attempted explanation completely irrelevant. Even if one could trace one’s genealogy through one’s mother, there would be the additional problem in that Luke 3:31 lists Mary as a descendent of David through Nathan, Solomon’s brother, and not through Solomon himself as is prophesied in I Chronicles 22:10 of the Jewish Bible.
The third, fourth, fifth and sixth criteria have obviously not been fulfilled, either during Jesus’ time or since. Any Christian claims that these final criteria will be fulfilled in a “Second Coming” are irrelevant because the concept of the Messiah coming twice has no scriptural basis.
To summarize, we cannot know that someone is the Messiah until he fulfills all of the above criteria.
The Christian understanding of the Messiah and Jesus differs greatly from the Jewish biblical view. These differences developed as a result of the Church’s influence during the time of the Emperor Constantine* and the Council of Nicaea that issued the Nicene Creed in 325 CE.
Emphasis: The Messiah was never meant to be an object of worship. His primary mission and accomplishment is to bring world peace and to fill the world with the knowledge and awareness of one G-d.
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@johnrooney507 Get EDUCATED Rooney:
The Tanakh is composed of the Torah, Nevi’im, and Ketuv’im. The Tanakh is the basis of
understanding the laws, philosophy, and history of Judaism. As such, studying the Tanakh is the
first step to understanding the whole of Judaism.
The Torah is made up of five books that were given to Moshe directly from God shortly after
the Exodus from Mitzrayim around 1230BCE. The Torah was handed down through the
successive generations from the time of Moshe.
The Nevi’im covers the time period from the death of Moshe through the Babylonian exile
(ca.1200BCE-587BCE) and contains 19 books. The Nevi’im covers the time from the
Hebrews entering Eretz Yisrael, conquest of Yericho, conquest of Eretz Yisrael and division
among the tribes, judicial system, Era of Saul and David, Solomon’s wisdom and the
construction of the First Beit HaMikdash, kings of Eretz Yisrael, prophecy, messianic
prophecies, and the Babylonian exile.
The Ketuv’im covers the period after the return from the Babylonian exile (6th century
BCE) and contains 12 books. The Ketuv’im is made up of various writings that do not have an
overall theme. This section of the Tanakh includes poems and songs, the stories of Job, Ruth, and
Esther, the writings and prophecies of Daniel, and the history of the kings of Eretz Yisrael.
The Tanakh is also called Miqra (meaning “reading” or “that which is read”). The three-part
division reflected in the acronym “Tanakh” is well attested to in documents from the Second
Beit HaMikdash period. During that period, however, “Tanakh” was not used as a word or term.
Instead, the proper title was Miqra, because the biblical texts were read publicly. Miqra
continues to be used in Hebrew to this day alongside Tanakh to refer to the Hebrew scripture. In
modern spoken Hebrew both are used interchangeably.
According to Rabbinical Judaism after the destruction of Yerushalayim Rabbi Zakkai asked for
permission from the Romans to set up a school in Yavneh (Gittin 56b).1
It is at this place that
the school at Yavneh canonized the Tanakh.2
This teaching is rejected by Karaite Judaism
because the Tanakh was already “codified” by the time the Second Beit HaMikdash was
destroyed. All the books contained in the Tanakh were already well-known to the Yisraelites
and were established as the authoritative and divine texts for the Yisraelites.
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