JESUS THE NAZARENE IS NOT THE MESSIAH

The Christians say that Jesus the Nazarene is the Messiah, but they are mistaken, because Jesus the Nazarene is not the Messiah.

The Christians mistakenly interpreted the prophecies that are written in the Bible.

THE CORRECT INTERPRETATION OF THE PROPHECY OF THE SEVENTY WEEKS OF DANIEL

The correct interpretation of the prophecy of the seventy weeks of Daniel is the following:

In Daniel 9:24-27 it is written the following:

24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the 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 to build Jerusalem unto the Messiah the Prince shall be seven weeks, and sixty-two weeks: the street shall be built again, and the wall, even in troublous times.

26 And after sixty-two weeks the Messiah shall be cut off, and shall not have: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.

27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and over the wings of the abominations will be the desolator, and until the consummation, and what is determined shall be poured upon the desolator.

In Daniel 9:25 it is written that since the going forth of the command to restore and to build Jerusalem unto the Messiah Prince would be seven weeks and sixty-two weeks.

Messiah means anointed, i.e. someone who was anointed with the holy anointing oil.

In Exodus 30:30 it is written that God commanded that the priests be anointed with the holy anointing oil.

Later, when God commanded that there be king in Israel, He ordered that the man chosen by Him to be king be anointed with the holy anointing oil, as we see in 1 Samuel 9:16, 10:1, 16:1 and 16:13 and in 1 Kings 1:39.

In 1 Kings 1:39 it is written that the anointing of king Solomon was made with oil of the Tabernacle, what proves that the oil used to anoint the king of Israel was the oil of holy anointing, mentioned in Exodus 30:22-33.

Jesus the Nazarene was not anointed with the holy anointing oil, because he was not a priest and was not anointed king.

Therefore, the Messiah mentioned in Daniel 9:25-26 cannot be Jesus the Nazarene.

The passage Daniel 9:24-27 shows that the Messiah Prince there mentioned would appear and would be cut off before the destruction of the Temple of God that occurred in the year 70 CE, because in Daniel 9:25 and in the first part of the verse Daniel 9:26 the Messiah Prince is mentioned and in Daniel 9:26 final part it is said that the people of the prince that shall come shall destroy the city and the sanctuary.

In the period between the time in which God spoke these words to Daniel and the destruction of the Second Temple there was not in Israel any king of the dynasty of David.

Therefore, the Messiah Prince mentioned in Daniel 9:25-26 is not a king of the dynasty of David, but a priest who ruled.

Therefore, the Messiah Prince mentioned in Daniel 9:25-26 was one of the rulers of the dynasty of the Hasmoneans, who were priests and rulers at the same time.

The dynasty of the Hasmoneans began in 164 BCE, when Judah Maccabee, who was of the family of Hasmoneans, won the war against the Greeks of Syria and reconquered Jerusalem and purified the Temple of God, which had been desecrated by the Greeks of Syria. Thenceforth, Israel began to be ruled by priests of the dynasty of Hasmoneus.

The going forth of the command to restore and to build Jerusalem occurred in the year 539 BCE, when king Cyrus, of Persia, commanded the Jews to go back to Jerusalem and to build the Temple of God (Ezra 1:2-3).

The verses Isaiah 44:28 and 45:1 and 45:13 prove that God considered the said command given by king Cyrus of Persia as being a commandment to restore and to build Jerusalem.

Therefore, the counting of the seven weeks and sixty-two weeks mentioned in Daniel 9:25, which give a total of sixty-nine weeks, starts from the year 539 BCE.

The weeks mentioned in Daniel 9:24-27 are sets of seven years, because the Hebrew word "shavua'", which is translated as "week", means a set of seven, because it is derived from the word shiv'ah, which means "seven", and could not be sets of seven days, because, if it were so, the sixty-nine weeks would have ended in an epoch in which there was no Messiah Prince, i.e., no anointed ruler, because there was no king of the dynasty of David, and also there was no priest ruler, and in Genesis 29:27-28 the word "shavua'" (week) is used to designate a set of seven years.

Therefore, the sixty-nine weeks mentioned in Daniel 9:25 correspond to sixty-nine sets of seven years, which gives a total of 483 years (69 * 7 = 483).

Counting 483 years from the year 539 BCE, one comes to the year 56 BCE (539 - 483 = 56).

Therefore, the Messiah Prince mentioned in Daniel 9:25-26 was the king Antigonus, son of king Aristobulus II, because in the year 63 BCE Antigonus was captured and taken to Rome, together with his father Aristobulus II, and in the year 57 BCE Antigonus escaped and returned to Judea, and in the year 40 BCE Antigonus was officially proclaimed king of Judea and high priest, and in the year 37 BCE Antigonus was defeated by the Romans and was executed by beheading. Antigonus was the last king of the Hasmonean dynasty.

Thus, the prophecy was fulfilled, because after the 69 weeks (483 years) the Messiah Prince was cut off, and he had no successor who was king of Judea.

The interpretation of the Christians, that says that the Messiah Prince mentioned in Daniel 9:25-26 would be cut off and would resurrect and would ascend to the heaven and would sit at the right hand of God and at the end of time will come to be the king of Israel, is a misinterpretation, because it is written in Daniel 9:26 "the Messiah shall be cut off, and shall not have", what shows that the there mentioned Messiah will not have the kingdom, so that he is not the same Messiah son of David who will be the king of Israel at the end of time, who is mentioned in other prophecies.

Moreover, the time of the life and the date of the death of Jesus the Nazarene do not coincide with the ending of the period of 69 weeks mentioned in Daniel 9:25-26, because Jesus the Nazarene was born at the time when Herod was king of Judea (Matthew 2:1 and Luke 1:5) and died when Pontius Pilate was governor of Judea (Mathew 27:2, Mark 15:1 and Luke 23:1), and Herod became king of Judea in 37 BCE, and died in the year 4 BCE, and Pontius Pilate was governor of Judea since the year 26 CE until the year 36 CE, and the 69 weeks mentioned in Daniel 9:25 - 26, if counted from the order given by king Cyrus of Persia for the Jews to go back to Jerusalem and reconstruct the Temple of God, that occurred in 539 BCE, would finish in the year 56 BCE (539 - 483 = 56), and if counted from the date when king Artaxerxes of Persia sent Nehemiah to Jerusalem to build it (Nehemiah 2:5-6), what occurred in the year 445 BCE, would finish in the year 38 CE (445 - 483 = -38), when Pontius Pilate was not governor of Judea anymore.

The Christians say that, if all years are computed as having only 360 days, the 483 years would finish in the year 31 CE. However, the years have 365,25 days, and not 360 days, and in the Jewish calendar, that is the calendar used in the Bible, some years have less than 365,25 days and others have more than 365,25 days, but on average, the years have 365,25 days, because God commanded that the Feast of the Unleavened Breads be celebrated always in the first month of the year (Exodus 12:18), and that the first month of the year be the month of Abib (Exodus 12:2 and 13:4), that is the month of the beginning of the spring, because in Hebrew abib means spring, so that is necessary that the years have 365,25 days on average, in order that the first month always coincide with the beginning of the spring.

The Christians say that the years must be computed as having only 360 days, because in Genesis 7:11 and 7:24 and 8:4 it is written that the flood lasted five months, and that the flood lasted 150 days, what gives 30 days for each month, so that 12 months would have 360 days. However, the fact that those 5 months had 30 days does not mean that all months of that year had 30 days, nor that every year has 12 months, because in the Jewish calendar, that is the biblical calendar, there are months that have 30 days and there are months that have 29 days, because all months must start at the time of the new moon, because month in Hebrew is “chodesh”, that means “new moon”, and there are years that have 13 months, because always the first month must coincide with the beginning of the spring, as already explained above, so that, on average, the years have 365,25.

The second part of the verse Daniel 9:26 was fulfilled when the Romans destroyed the city of Jerusalem and the Temple of God, in the year 70 CE.

After the Temple of God, in Jerusalem, is rebuilt, will be fulfilled what is predicted in the verse Daniel 9:27, i.e., a Roman prince will appear, who will strengthen a covenant with many for one week, i.e. for seven years, and in the half of the week, i.e. after three and a half years, he will cause to cease the sacrifice and the offering in the Temple of God, and the desolator will be over the wing of the abominations, and then God will destroy the desolator.

THE CORRECT INTERPRETATION OF THE VERSE ZECHARIAH 12:10

The correct interpretation of the verse Zechariah 12:10 is the following:

In Zechariah 12:10 it is written:

10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.

In the majority of the translations to English it is written “and they shall look upon me whom they have pierced”, because in the Masoretic Hebrew text it is written וְהִבִּיטוּ אֵלַי אֵת אֲשֶׁר דָּקָרוּ vehibitu elai et to asher daqaru, what means “and they will look upon me whom they have pierced”.

However, the correct punctuation (vocalization) of the Hebrew word אלי, in this case, is אֱלֵי (elei), and not אֵלָי (elai), because in this verse it is God who is speaking, so that the punctuation (vocalization) that the Masoretes have placed in the word אלי, in this in case, leads to absurdity, because אֵלָי (elai) means “upon me”, so that, with this punctuation (vocalization), it would be written that God said “and they will look upon me whom they have pierced”, what is an absurdity, because God cannot be pierced by anybody, because He is the Almighty, and He is not flesh, so that it is obvious that in this in case that the correct punctuation (vocalization) is אֱלֵי (elei), that means “upon”, so that the correct translation is “and they will look upon him whom they have pierced”.

The Hebrew alphabet, originally, only had consonants, and it was only from the century V EC on that the Masoretes invented the punctuation system (niqud, or nikud) to represent the vowels.

The sacred and divinely inspired text of the Hebrew Bible (Tanakh) is composed only of consonants, because when the prophets wrote the sacred books (from the century XV AEC to the century V AEC) the Hebrew alphabet was composed only of consonants, and the Masoretic system of punctuation (niqud), to indicate the vowels, had not yet been invented.

The Masoretes, who have placed the vocalic signals in the text of the Tanakh (Hebrew Bible), were not prophets, so that the vocalic signals that are found in the editions of the Tanakh (Hebrew Bible) occasionally can be mistaken, so that, when the vocalization (punctuation) that is in the Masoretic text is not correct, we must modify the punctuation (vocalization), correcting the error.

In the case of the verse Zechariah 12:10, the correct vocalization (punctuation) of the word אלי is אֱלֵי (elei), and not אֵלָי (elai), as demonstrated above, so that we must modify the punctuation of the word אלי, in order that it be אֱלֵי (elei) (that means “upon”) instead of אֵלָי (elai) (that means upon me).

So, the correct Hebrew text of the mentioned passage is וְהִבִּיטוּ אֱלֵי אֵת אֲשֶׁר דָּקָרוּ vehibitu elei et asher daqaru, that it means “and they will look upon him whom they have pierced”.

Therefore, the correct translation is “and they will look upon him whom they have pierced”.

Be noticed that in the Gospel according to John 19:37 the mentioned passage is translated as “they will look upon him whom they have pierced” (in Greek Ὄψονται εἰς ὃν ἐξεκέντησαν (ópsontai eis hon exekéntesan), what shows that in the verse Zechariah 12:10 the vocalization of word אלי as אֵלָי (elai) is so much absurd that even the author of the Gospel according to John, who wrote the mentioned book to try to convince the people that Jesus is God, vocalized the word אלי as אֱלֵי (elei) (that means “upon”) and not as אֵלָי (elai) (that means “upon me”).

The correct interpretation of the verse Zechariah 12:10 is the following one:

The verses Zechariah 12:1-9 show that there will be a war of all nations against Israel, and the verse Zechariah 12:10 shows that, in that war, a Jewish leader will be pierced by the armies of the nations and will die, and all the people of Israel will mourn for him, making a very great mourning.

It is obvious that the people who will pierce that man will not be the same people who will mourn his death, because the people who will pierce him will be his enemies, who will be wanting to kill him, so that, for those who will pierce him his death will be reason for rejoicing and not for mourning, and only for the people of Israel the death of that man will be reason for mourning.

The Christians interpret the verse Zechariah 12:10 saying that the one who was pierced is Jesus the Nazarene, who was pierced when he was crucified, and that the Jews will look upon resurrected Jesus and will mourn for him, but this interpretation is not logical, because if Jesus is already resurrected, there will be no reason to mourn for him. People only mourn those who died and are still dead. If the dead resurrects, there is no more reason for mourning, but for rejoicing over the resurrection.

Moreover, the Christians take advantage of the error of punctuation (vocalization) committed by the Masoretes, when they punctuated (vocalized) the word אלי as אֵלָי (elai) instead of אֱלֵי (elei), to say that Jesus the Nazarene is God, because, with this mistaken punctuation, it would be written that God said, "and they shall look upon me whom they have pierced". However, as was demonstrated above, the correct punctuation is אֱלֵי (elei), which means “upon", because the punctuation אֵלָי (elai), which means “upon me" leads to absurd, because God cannot be pierced by anyone, because He is the Almighty, and He is not flesh.

Furthermore, it is absurd to say that Jesus the Nazarene is God, because God is the Creator of all things, and Jesus is a man, who is a creature, and it is completely impossible for the creature to be the Creator.

In addition, God said that He is one (Deuteronomy 6:4), so that the doctrine that says that God is two, or three, is a false doctrine.

For more details on this topic, see the page http://www.caraita.teo.br/is_jesus_god.htm .

THE CORRECT INTERPRETATION OF THE PASSAGE ISAIAH 52:13 TO 53:12

The correct interpretation of the passage Isaiah 52:13 to 53:12 is the following:

In Isaiah 52:13 to 53:12 it is written the following:

13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.

14 As many were astonished at thee; his visage was so marred more than any man, and his form more than the sons of men:

15 So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.

53 Who hath believed our report? and to whom is the arm of the Lord revealed?

2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.

3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.

4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

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.

6 All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all.

7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.

8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.

9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.

10 Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt 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 of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

In this passage, God speaks about His servant.

In order to know who is this servant of God to whom He refers, we need to read the previous chapters of the book of the prophet Isaiah.

It is written in Isaiah 41:8-9:

8 But you, Israel, my servant, Jacob, whom I have chosen, you descendants of Abraham my friend,

9 I took you from the ends of the earth, from its farthest corners I called you. I said, ‘You are my servant’; I have chosen you and have not rejected you.

And it is written in Isaiah 44:21-22:

21 Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me.

22 I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee.

And in Isaiah 49:1-3 it is written:

49 Listen, O isles, unto me; and hearken, ye people, from far; The Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name.

2 And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me;

3 And said unto me, Thou art my servant, O Israel, in whom I will be glorified.

Therefore, we see that the person to whom God, in the book of Isaiah, calls “my servant” is the people of Israel, the nation of Israel, the State of Israel, considered as a whole, throughout the centuries, from its origin until the end of time.

In Isaiah 52:13 to 53:12, we see that God refers at the same time to His servant, the people of Israel, and to the individual Israelites (or Jews), and says that, due to the sins committed by the individual Israelites (or Jews), His servant, the people of Israel (or the nation of Israel, or the State of Israel) suffered very much, to the point of even to die, when losing its territory, when the Israelites (or Jews) were expelled from the Land of Israel, by the Assyrians and the Babylonians, in the centuries VII and VI AEC, and later by the Romans in the centuries I and II EC.

In this passage, God spoke in figurative language, and made a personification of the people, nation and State of Israel as if it were a man, whom He refers to as “my servant”, and said that in the end of time His servant, the people (nation and State) of Israel, will be very much exalted, and that His servant, the people (nation and State) of Israel, will first suffer very much, to the point of even to die when losing its territory, and said that these sufferings of the people (nation and State) of Israel will occur as punishment for the sins committed by the individual Israelites (or Jews), and that these sufferings and death of the people (nation and State) of Israel will serve as atonement for the sins of the individual Israelites (or Jews), and also said that in the end of time the State of Israel will resurge and will be very much exalted, and will divide the spoil with the powerful ones, and will see seed, and will prolong days, and the will of God in its hand will prosper.

This personification of the people (nation and State) of Israel, as if he were a man, is found in many passages of the Holy Scriptures, as, for example, in Isaiah 42:19, where God refers to the people of Israel as His servant, and says that he is blind and deaf, and in Daniel 7:13, where God refers to the people (nation and State) of Israel as a son of man, and in Daniel 7:27 God clarifies that the son of man who appears in the vision is the people of the saints of the most High, that is, the people of Israel.

The Christians say that the passage Isaiah 52:13 to 53:12 refers to the Messiah, but this is not truth, because it refers to the people (nation and State) of Israel, as demonstrated above.

THE CORRECT INTERPRETATION OF THE VERSES DANIEL 7:13 -14

In Daniel 7:13 -14 it is written the following:

13 I saw in the night visions, and behold, there came with the clouds of heaven [one] like a son of man, and he came up even to the Ancient of days, and they brought him near before him.

14 And there was given him dominion, and glory, and a kingdom, that all peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom [that] which shall not be destroyed.

The Christians say that the son of man mentioned in this passage is the Messiah.

However, it is written in Daniel 7:27 that God said that the son of man who appeared in that vision symbolizes the people of the saints of the Most High, which is the people of Israel.

In order to correctly interpret the verses Daniel 7:13 -14, it is necessary to read the entire chapter 7 of the book of the Prophet Daniel, in which is written the following:

1 In the first year of Belshazzar king of Babylon, Daniel saw a dream and visions of his head upon his bed: then he wrote the dream; he told the sum of the matters.

2 Daniel spoke and said, I saw in my vision by night, and behold, the four winds of the heavens broke forth upon the great sea.

3 And four great beasts came up from the sea, different one from another.

4 The first was like a lion, and had eagle's wings: I beheld till its wings were plucked; and it was lifted up from the earth, and made to stand upon two feet as a man, and a man's heart was given to it.

5 And behold, another beast, a second, like unto a bear, and it raised up itself on one side; and [it had] three ribs in its mouth between its teeth; and they said thus unto it: Arise, devour much flesh.

6 After this I saw, and behold, another, like a leopard, and it had four wings of a bird upon its back; and the beast had four heads; and dominion was given to it.

7 After this I saw in the night visions, and behold, a fourth beast, dreadful and terrible, and exceeding strong; and it had great iron teeth: it devoured and broke in pieces, and stamped the rest with its feet; and it was different from all the beasts that were before it; and it had ten horns.

8 I considered the horns, and behold, there came up among them another, a little horn, before which three of the first horns were plucked up by the roots; and behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things.

9 I beheld till thrones were set, and the Ancient of days did sit: his raiment was white as snow, and the hair of his head like pure wool; his throne was flames of fire, [and] its wheels burning fire.

10 A stream of fire issued and came forth from before him; thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.

11 I beheld therefore, because of the voice of the great words that the horn spoke; I beheld till the beast was slain, and its body destroyed, and it was given up to be burned with fire.

12 As for the rest of the beasts, their dominion was taken away; but their lives were prolonged for a season and a time.

13 I saw in the night visions, and behold, there came with the clouds of heaven [one] like a son of man, and he came up even to the Ancient of days, and they brought him near before him.

15 As for me Daniel, my spirit was grieved in the midst of my body, and the visions of my head troubled me.

16 I came near unto one of them that stood by, and asked him the certainty of all this. And he told me, and made me know the interpretation of the things:

17 These great beasts, which are four, are four kings, [that] shall arise out of the earth.

18 But the saints of the Most High shall receive the kingdom, and they shall possess the kingdom for ever, even to the ages of ages.

19 Then I desired to know the certainty concerning the fourth beast, which was different from them all, exceeding dreadful, whose teeth were of iron, and its nails of brass; which devoured, broke in pieces, and stamped the rest with its feet;

20 and concerning the ten horns that were in its head, and the other that came up, and before which three fell: even that horn that had eyes, and a mouth speaking great things, and whose look was more imposing than its fellows.

21 I beheld, and that horn made war with the saints, and prevailed over them;

22 until the Ancient of days came, and judgment was given to the saints of the Most High; and the appointed time arrived, and the saints possessed the kingdom.

23 He said thus: The fourth beast shall be a fourth kingdom upon the earth, which shall be different from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.

24 And as to the ten horns, out of this kingdom shall arise ten kings; and another shall arise after them; and he shall be different from the former, and he shall subdue three kings.

25 And he shall speak words against the Most High, and shall wear out the saints of the Most High, and think to change seasons and the law; and they shall be given into his hand until a time and times and a half time.

26 And the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end.

27 But the kingdom and the dominion, and the greatness of the kingdoms under the whole heavens, shall be given to the people of the saints of the Most High. His kingdom is an everlasting kingdom, and all dominions shall serve and obey him.

28 So far is the end of the matter. As for me Daniel, my thoughts much troubled me, and my countenance was changed in me; but I kept the matter in my heart.

In the Chapter 7 of the book of Daniel it is written that God gave to the Prophet Daniel a vision, in which appeared four animals and then appeared one like a son of man coming with the clouds of heaven, which came to the Ancient of days, and they brought him near before him, and he was given the dominion, and the honor, and the Kingdom, that all people, nations and languages should serve him, and was told that his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.

It is written also in Chapter 7 of the book of Daniel, from verse 16, that Daniel asked one of the angels who were nearby to explain the meaning of the vision, and he explained that those four beasts are four kings that would arise out of the earth (Daniel 7:17), and that afterwards the kingdom and dominion, and the greatness of the kingdoms under the whole heaven will be given to the people of the saints of the Most High and his kingdom will be an everlasting kingdom, and all dominions shall serve and obey him (Daniel 7:18 and 7:27).

Therefore, we see that the son of man (or son of the man) that appears in the vision in Daniel Chapter 7 is not the Messiah, but the people of the saints of the Most High, that is the people of Israel.

In the Bible, the phrase "son of man", or "son of the man", which in Hebrew is BEN ADAM, and in Aramaic is BAR ENOSH, simply means "man".

In Hebrew the phrase BEN ADAM (son of man, or son of the man, or son of Adam) is used to mean "man" or "person", or "human being".

THE CORRECT INTERPRETATION OF THE VERSE ZECHARIAH 13:6

In Zechariah 13:6 it is written the following:

“6 And one shall say unto him, What are those wounds in thy hands? And he will say, Those with which I was wounded in the house of my friends.”

In order to correctly interpret the verse Zechariah 13: 6, it is necessary to read the entire passage in Zechariah 13:1-6, in which it is written the following:

“1 In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.

2 And it shall come to pass in that day, saith Jehovah of hosts, [that] I will cut off the names of the idols out of the land, and they shall no more be remembered; and also I will cause the prophets and the unclean spirit to pass out of the land.

3 And it shall come to pass, if any shall yet prophesy, that his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of Yahveh; and his father and his mother that begat him shall pierce him when he prophesieth.

4 And it shall come to pass in that day, [that] the prophets shall be ashamed every one of his vision, when he prophesieth; neither shall they wear a hairy mantle to deceive.

5 And he shall say, I am no prophet, I am a tiller of the ground; for man acquired me [as bondman] from my youth.

6 And one shall say unto him, What are those wounds in thy hands? And he will say, Those with which I was wounded in the house of my friends.”

In this passage, we see that God said that in the future He will cause that there is no false prophet, and that at that time, if any false prophet still prophesy falsely, his father and his mother will pierce him, and the false prophets will be ashamed of having been false prophets, and they will say that they are not prophets, and if someone ask a false prophet who was pierced by his father and his mother what are the wounds in his hands, he will say that he was wounded in the house of his friends, to avoid that they discover that he was a false prophet who was pierced by his parents for having prophesied falsely.

Christians say the verse Zechariah 13: 6 refers to Jesus the Nazarene, who suffered wounds in his hands injuries when he was crucified, but this interpretation of theirs is mistaken, because the context shows that in this passage God spoke about the false prophets, and said that in the future He will cause the false prophets to pass out of the land, and that, if anyone still prophesy falsely, he will be pierced by his parents when he prophesy falsely, and that those who were false prophets will be ashamed of having been false prophets, and they will say that they are not prophets, and if someone ask a false prophet who was pierced by his parents what are those wounds in his hands, he will say that he was wounded in the house of his friends, to avoid that they discover that he was a false prophet who was pierced by his parents for having prophesied falsely.

THE CORRECT INTERPRETATION OF THE VERSE PSALMS 110:1

In Psalms 110:1 is written as follows: Yahveh said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.

In order to correctly interpret the verse Psalms 110:1, we need to read the entire chapter 110 of the book of Psalms, where is written the following:

1 Yahveh said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.

2 Yahveh shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.

3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.

4 Yahveh hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.

5 The Lord at thy right hand shall crush kings in the day of his wrath.

6 He shall judge among the nations, he shall fill the places with corpses; he shall crush the head over a great country.

7 He shall drink of the brook in the way: therefore shall he lift up the head.

In Psalms 110 God talks about the Messiah, the King of Israel, descendant of David.

In Psalms 110:1, David calls the Messiah my Lord because, from the moment when David abdicated the kingdom in favor of his son Solomon, as we see in 1 Kings 1:32-40, he became a subject of King Solomon, and so began to call him "Lord", and in the future, when the Messiah, a descendant of David, becomes the King of Israel, David will also be his subject, and that's why he calls him Lord.

In Psalms 110:1 it is written that God said to the Messiah, the King of Israel, descendant of David: “Sit thou at my right hand, until I make thine enemies thy footstool”. This means that God will be by the side of the Messiah, the King of Israel, to give him victory in the wars against all their enemies. We see this also in the verses 5 and 6 of Psalms 110, where it is written that God will be at the right hand of the Messiah, the King of Israel, and shall crush Kings on the day of his wrath, and shall judge among the Nations and shall fill the places with corpses, and shall crush the head over a great country.

Christians say that the verse Psalms 110:1 means that the Messiah should ascend to heaven and there sit at the right hand of God, but this interpretation is not correct, because in Psalms 110:1 it is written that God commanded the Messiah to sit at His right hand until God makes his enemies his footstool, which shows that the Messiah will sit at the right hand of God at the same time that he makes war against his enemies, and in order to make war against his enemies he has to be on earth. We see in Psalms 110:5-6 that God will be at the right hand of the Messiah, the King of Israel, while he makes war against the kings of the nations, which also shows that the Messiah will be on earth when he will sit at the right hand of God, and God will be at his right hand. Moreover, in Psalms 110:2 it is written that God will send out of Zion, that is, out of Jerusalem, the rod of the strength of the Messiah, and will command him to rule in the midst of his enemies, which also shows that the Messiah will be on earth, and not in heaven, when he will sit at the right hand of God.

God said that the Messiah will sit at His right hand because God will be by the side of the Messiah, in order to give him victory in the wars against all his enemies, and also because the Palace of the King of Israel, in Jerusalem, is situated near the Temple of God in Jerusalem, so that the King of Israel, when sitting on his throne, is sitting at the right hand of God.

Moreover, in Psalms 110:7 it is written that the Messiah, during these wars, in the way will drink of the brook, which also proves that the Messiah will be on earth, and not in heaven, when he will sit at the right hand of God and wage war against his enemies.

WHO WILL BE THE MESSIAH?

According to the prophecies that are in the Bible (the real Bible, which is the Hebrew Bible, or Tanakh), the Messiah will be a man descendent of King David, who will become King of Israel and will rule according to the law of God (Torah). This is what we infer from what is written in 2 Samuel 7:8-16 and 1 Chronicles 17:7-15 and 2 Samuel 23:3 and Isaiah 9:5-6 (in the Christian Bibles it is Isaiah 9:6-7) and 11:1-5 and Psalms 89:4-5 and 89:20-38 (in the Christian Bibles it is Psalms 89:3-4 and 89:19-37) and Jeremiah 23:5-6.

Yahveh bless you.

João Paulo Fernandes Pontes (Hebrew name: Yochanan Ben Yosef).

Published in April 24, 2015.

Updated in September 27, 2020.

HOME

IN ENGLISH

EN FRANÇAIS EN ESPAÑOL EM PORTUGUÊS בעיברית