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Speaker 1: You come out of a secular Jewish home. You do

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Speaker 1: streat evangelism to Jews all the time, and it's important to.

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Speaker 2: Educate the Jewish people and let them know that this

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Speaker 2: is a promise made to the Jewish people. Jesus said,

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Speaker 2: I've come only for the law sheep of the House

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Speaker 2: of Israel. When jewsh people hear that, they say, wait

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Speaker 2: a second. He came for us, Yes, he came for us,

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Speaker 2: but his message was universal, going to back to Abraham

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Speaker 2: that through his descendancy, through his line, the whole world

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Speaker 2: will be blessed. Jewish people to look at the text

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Speaker 2: as it is, and I want their mind to start

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Speaker 2: thinking about it. I'm not trying to prove that this

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Speaker 2: person is wrong. I'm trying to show them what scripture

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Speaker 2: says and have them come to a conclusion that they

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Speaker 2: can go text. Don't take my word for it, but

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Speaker 2: look at what the text says. Now, go investigate. I

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Speaker 2: trust that God will do the work.

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Speaker 1: What are the top ten prophecies from the Hebrew scriptures

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Speaker 1: that point to Jesus. Our guest today is Street evangelist

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Speaker 1: Jeff Morgan, who grew up in a secular Jewish home,

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Speaker 1: turned to New age practices and then became a follower

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Speaker 1: of Yeshuah Jesus at forty six. He is here to

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Speaker 1: walk us through the top ten prophecies written hundreds of

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Speaker 1: year years before the birth of Jesus, which are fulfilled

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Speaker 1: in his life and his death. We've done shows before,

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Speaker 1: this the first time we've met in person. Thanks for

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Speaker 1: coming to Biola's campus to talk about this.

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Speaker 2: It is so good to be here with you, Sean.

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Speaker 2: And I am I shorter than you thought i'd be.

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Speaker 1: You know what, Actually, I love when I see somebody

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Speaker 1: I to I was like, all right, cool, you know, that's.

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Speaker 2: What happens when you meet someone for the first time.

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Speaker 2: But it's an honor to be here. We've had some

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Speaker 2: great conversations in the past, but we have before we

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Speaker 2: get started.

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Speaker 1: Okay, I have I have something for.

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Speaker 2: You, all right, Okay, straight from Chinatown, all right, authentic

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Speaker 2: with the warning label on the back, with the you know,

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Speaker 2: cancerous chemicals and in know but here, Okay.

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Speaker 1: All right, thank you?

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Speaker 2: Take one?

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Speaker 1: All right? Take one out here? Yeah, I get you

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Speaker 1: in to the middle.

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Speaker 2: You want to.

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Speaker 1: And take that one?

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Speaker 2: This might want this might actually be empty.

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Speaker 1: That's funny.

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Speaker 2: Yeah, we'll throw that back in there, because the only

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Speaker 2: thing you can really be sure of with a fortune cookie,

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Speaker 2: what you're getting, okay, is a cookie.

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Speaker 1: Okay.

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Speaker 2: Yeah, and with that warning label on the back, don't

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Speaker 2: even really know if that's true or not. So okay,

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Speaker 2: So open yours.

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Speaker 1: Up, open it up, all right, this thing is going

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Speaker 1: to go everywhere. Here we go, all right, all right?

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Speaker 2: What is your say?

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Speaker 1: Mine says there are big changes for you, but you

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Speaker 1: will be happy, so it says, Mine says, others see

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Speaker 1: you as a wise person. Wow, that's deep, dude.

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Speaker 2: When I was younger, I would go to Chinese restaurants

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Speaker 2: with my family, okay, and I'd always ask for extra

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Speaker 2: fortune cookies because I'd open them until I found the

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Speaker 2: one I wanted, and then i'd keep that one as

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Speaker 2: kind of like hope for the future. And I think

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Speaker 2: that that's kind of how a lot of people treat

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Speaker 2: biblical prophecy. They look at it and say, well, if

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Speaker 2: this fits my expectation and present moment need, then I'll

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Speaker 2: believe it. But if it doesn't, something has to be

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Speaker 2: different or change. And I think that's the way. You know,

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Speaker 2: a lot of people look at Biblical prophecy and I

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Speaker 2: just want to make sure that we we realize that

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Speaker 2: the to itself for the Old Testament, basically God trains

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Speaker 2: us on what to expect, and the fact that it

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Speaker 2: doesn't happen maybe in our timeline or in our lifetime,

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Speaker 2: doesn't mean that he's not working and that we can't

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Speaker 2: see it. So we can actually go to the text

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Speaker 2: and test it for ourselves.

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Speaker 1: I love that. So rather than pick and choose in

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Speaker 1: the ones we want, if we go to the text

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Speaker 1: and let it speak, Yeah, it's going to paint a picture,

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Speaker 1: so to speak, of the Messiah that we see in

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Speaker 1: Jesus totally.

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Speaker 2: I mean there's categories in there, there's real places, real

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Speaker 2: timing patterns over time, so that we know what to expect.

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Speaker 2: And as we look back into specific prophecies, we can

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Speaker 2: see that not only is the God of Israel working

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Speaker 2: through specific prophecies and Jesus fulfilling them, that it's a process.

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Speaker 2: And I've heard I've heard all the time on the streets,

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Speaker 2: You've heard it from some of your Jewish guests before

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Speaker 2: that you know Jesus can't be the Messiah because he

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Speaker 2: didn't fulfill this and this, he didn't fulfill any prophet.

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Speaker 2: I've heard that too, which is mind blowing, but that

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Speaker 2: it didn't all happen at once, and when you really

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Speaker 2: look into the patterns of the Hebrew scriptures, you realize

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Speaker 2: nothing ever happens.

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Speaker 1: All at once.

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Speaker 2: And so we're gonna we're gonna go through that. I

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Speaker 2: don't know if I have time to get into some

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Speaker 2: of the assumptions that are made within Rabbinic Judaism about prophecy,

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Speaker 2: but it kind of sets the stage for what we're

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Speaker 2: going to be getting.

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Speaker 1: Helpful to set it up, then lay the groundwork we

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Speaker 1: need to have. And I want our audience to know

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Speaker 1: that I had a suspicion of some of these prophecies

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Speaker 1: you might select, but you come out of a secular

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Speaker 1: Jewish home. You do streat evangelism to Jews all the time,

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Speaker 1: so this is really your lane. So kind of set

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Speaker 1: us up with what we need to know before we

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Speaker 1: dive into these ten.

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Speaker 2: Yeah, it sounds good, and you know, yes, I do

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Speaker 2: come from a secular Jewish family, but I had a

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Speaker 2: very very Jewish life, very Jewish upbringing. It wasn't religious

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Speaker 2: per se, but it was very Jewish identity focused, and

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Speaker 2: I have a lot of guests on my show and

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Speaker 2: friends who were Orthodox Jews and ultra Orthodox Jews coming

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Speaker 2: out of Orthodox Judaism to faith in Jesus, not leaving

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Speaker 2: their Jewish identity behind, rather stepping into the promises of

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Speaker 2: God for the Jewish people.

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Speaker 1: I love that one. I had you on the last

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Speaker 1: time I think I referred to as a former Jew

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Speaker 1: and got a million emails as like, I'm so sorry.

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Speaker 1: I will walk that one back and not do it again.

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Speaker 1: It's important, so keep going.

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Speaker 2: It's important because as Jewish people are automatically skeptical about

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Speaker 2: the Gospel and Jesus and those that preach the Gospel

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Speaker 2: simply because of you know, hundreds of years of persecution

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Speaker 2: from the Church in the name of Jesus, and we

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Speaker 2: know that that's not true Christianity, and true followers of

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Speaker 2: Jesus wouldn't do those things. So there's also there's a skepticism,

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Speaker 2: and it's important to educate the Jewish people and let

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Speaker 2: them know that this is a promise made to the

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Speaker 2: Jewish people. Jesus said, I've come only for the last

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Speaker 2: sheep of the House of Israel, and when Jews people

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Speaker 2: hear that, they say, wait a second. He came for us, Yes,

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Speaker 2: he came for us, but his message was universal, going

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Speaker 2: to back to Abraham, that through his descendancy, through his line,

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Speaker 2: the whole world will be blessed. So there's an assumption

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Speaker 2: within Rabbinic Judaism that when the Messiah comes, all prophecies

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Speaker 2: supposed to be filled fulfilled at once, world peace, Israel regathered,

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Speaker 2: the temple rebuilt, and universal knowledge of the Torah. Now

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Speaker 2: we can debate whether those things are some of those

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Speaker 2: things are actually happening, which in my opinion is quite obvious.

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Speaker 2: You have Israel regathered physically first, yeah, and that's happening.

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Speaker 2: You have seven million Jews living in the Land of

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Speaker 2: Israel before nineteen forty eight, that wasn't happening. But I mean,

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Speaker 2: we've been in an exile for two thousand years and

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Speaker 2: here we are once again in our own homeland. You

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Speaker 2: have the universal knowledge of Torah. Come on, come on, man,

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Speaker 2: I mean, there's billions of Christians all over the world

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Speaker 2: throughout the last two millennia who believe in the God

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Speaker 2: of Abrahm, Isaac and Jacob. Because of Jesus, the Jew

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Speaker 2: who born in Bethlehem, came out of Nazareth, fulfilled biblical

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Speaker 2: prophecy and has become the light to the nations. So

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Speaker 2: we can debate whether some of these prophecies are actually

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Speaker 2: happening or not, but that's not really how God works

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Speaker 2: in the Tanach, you know. And if you take examples

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Speaker 2: like Abraham for instance, I love these examples. He gets

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Speaker 2: a massive promise, right, a great nation, your name will

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Speaker 2: be great blessings, not just for you, but for the

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Speaker 2: whole entire world. And what happens his descendants end up

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Speaker 2: enslaved in Egypt. Right, so you have you can almost

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Speaker 2: hear it right from the people. You know, Abraham can't

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Speaker 2: be the one, right, look at us, we're suffering, we're struggling,

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Speaker 2: we're in Egypt, we're in bondage. She couldn't have been

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Speaker 2: the one, you know, where's the great nation? Right? Exactly

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Speaker 2: the opposite happened. So the problem isn't necessarily the promise,

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Speaker 2: it's the expectation of the timing.

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Speaker 1: Same for the distinction.

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Speaker 2: Yeah, same thing with Moses. Right, what should have taken

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Speaker 2: eleven years to get from Egypt to Kideshbarnau or you know,

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Speaker 2: into the promised land, took forty years, you know, because

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Speaker 2: of the people's mistrust of the promise. You know, as

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Speaker 2: it says in Exodus fourteen to eleven, it is because

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Speaker 2: there are no grades in Egypt, that you've taken us

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Speaker 2: away to die here in the wilderness. Would that we

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Speaker 2: have died in Egypt? Let us choose a leader and

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Speaker 2: go back. Right, Listen to what the people of Israel

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Speaker 2: are saying to the chosen One chosen to deliver them

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Speaker 2: out of Egypt. They complain, they resist, and they even

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Speaker 2: talk about replacing Moses and stoning him. Can you believe it?

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Speaker 2: They call Moses our father today, talk about from rejection

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Speaker 2: to acceptance, right, and you can hear the words. You know,

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Speaker 2: this can't be right brought us out of Egypt. It's

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Speaker 2: a disaster. You know, he can't be the chosen One.

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Speaker 2: So you have rejection and then fulfillment. Last, once one

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Speaker 2: believed in the prophecies, King David right, what was he promised?

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Speaker 2: An eternal throne, an eternal kingdom own shall be established forever,

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Speaker 2: you know, tewod Samuel seven, A forever kingdom. And what

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Speaker 2: happens The kingdom divides, the kings fail, and eventually everything

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Speaker 2: falls apart, and the people go into exile and you

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Speaker 2: can almost hear it. Right, David can't be the one

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Speaker 2: given the promise. Look what happened to us. The kingdoms divided,

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Speaker 2: we're in exile, we're suffering, we're struggling. So the same

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Speaker 2: conclusion could be made about David. But again, the promise

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Speaker 2: isn't The problem isn't the promise. It's the expectation of

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Speaker 2: the timing and the unfolding of the fulfillment. And that's

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Speaker 2: exactly what I hear today, Sean on the streets of Israel. Exactly.

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Speaker 2: Jesus can't be the Messiah. He didn't bring world peace,

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Speaker 2: he didn't rebuild the Third Temple, he didn't gather the exiles,

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Speaker 2: and he didn't bring uni versal knowledge of the Torah. Okay,

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Speaker 2: clearly happening. And after he came, things got worse. Right,

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Speaker 2: Rome annihilated us, you know, exiled us. We were dispersed

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Speaker 2: throughout the world. Right, Jesus can't be the Messiah. The

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Speaker 2: opposite happened. But that's the same voice we've heard for

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Speaker 2: two thousand years from our Jewish people. Right. So even Elijah,

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Speaker 2: the prophet that people love and admire, today he says,

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Speaker 2: the people have forsaken your covenant and killed your prophets

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Speaker 2: with the sword. This is our history. So instead of

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Speaker 2: asking like did everything happen all at once, the better

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Speaker 2: question is did the fulfillment begin in the way the

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Speaker 2: text describes? And that's what we're going to be getting

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Speaker 2: into today with these prophecies, because if it did, then

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Speaker 2: rejecting Jesus before it's fullness. It's not a new thing.

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Speaker 2: It's the biblical pattern.

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Speaker 1: Man, that is beautiful. I'm so glad you set it

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Speaker 1: up that way from the scriptures themselves, and if we

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Speaker 1: see it rightly, we would expect to the very things

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Speaker 1: you described, which I think leads us to get into

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Speaker 1: some of the specifics. And this first one is probably

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Speaker 1: one of the most well known fulfilled prophecies, but it

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Speaker 1: makes sense to start here because we're talking about the

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Speaker 1: birth of Jesa. So tell us about Micah five to two.

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Speaker 2: It's a great passage, and I think one that is

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Speaker 2: overlooked by most Jews as something that's just minor and

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Speaker 2: something that's easy to fake. It's something that's easy to

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Speaker 2: make up. But I'm going to read the passage right

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Speaker 2: here in Hebrew. It's Micah five to one, but it says,

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Speaker 2: but you Bethlehem Ephrata, who are too little to be

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Speaker 2: among the clans of Judah. From you shall come forth

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Speaker 2: from me one who is ruler in Israel. Who's coming

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Speaker 2: forth is from old from ancient days. Okay, we have

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Speaker 2: a location, Bethlehem. Okay, it's a small town, David's hometown,

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Speaker 2: kind of inconspicuous, and this is pointing to a dividic ruler, right.

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Speaker 2: But then there's this Hebrew phrase in there that you

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Speaker 2: can't get around, you can't avoid it. It says in

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Speaker 2: Hebrew mikdem miya meolam. And what that actually means is,

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Speaker 2: in most translations, the most animal translation that you can

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Speaker 2: have from that Hebrew to English is from ancient times,

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Speaker 2: from the days of old, Right, that's the most minimum. Right.

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Speaker 2: But this is this can also be translated as the

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Speaker 2: days of eternity, right, And both of those fit and

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Speaker 2: they both can work. And so when you're reading this,

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Speaker 2: you're looking through that and you're like, that's not really

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Speaker 2: typical language of a king. It pushes beyond normal origins

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Speaker 2: for an earthly ruler, a normal earthly ruler. So can

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Speaker 2: we find a Messianic interpretation for this passage in Jewish history?

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Speaker 2: In Rabbinic Judaism, because that's important. And I bring up

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Speaker 2: Rabbinic Judaism not to say that we're in alignment we

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Speaker 2: agree with everything, but that the common objection is that

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Speaker 2: Christian interpretation has never existed within Judaism. And you've heard this, ever,

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Speaker 2: that's and that's not true. It's not true. It's within

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Speaker 2: Jewish history. There may be disagreements between rabbis, but the

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Speaker 2: fact that and I'll just bring up one here. Yeah,

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Speaker 2: his name is Rashik. You've heard that name before. Rabbi

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Speaker 2: Shlomo Yataki, an eleventh century Jewish commentator, one of the

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Speaker 2: most respected voices in traditional Judaism. A lot of times,

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Speaker 2: when when Jewish people read the Old Testament, they're reading

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Speaker 2: it framed by Rashi's interpretation. You have the Old Testament

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Speaker 2: in the middle, framed by Rachi's interpretation. So you go

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Speaker 2: back and forth, what did I read? What does he

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Speaker 2: say it means? And what he says here that this

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Speaker 2: verse Mica of five to two refers to the Messiah

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Speaker 2: son of David. Wow, Yeah, and we know what Jesus

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Speaker 2: was called in the New Testament son of David, you know,

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Speaker 2: And that wasn't even debated during that time whether he

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Speaker 2: was called son of David or whether he was son

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Speaker 2: of David. But this the objection is that it's made,

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Speaker 2: is that this refers to King David. Okay, okay, King

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Speaker 2: David spons is David's never described in this way. You

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Speaker 2: can't choose your birthplace, right and meaning, you can't choose

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Speaker 2: your birthplace. So that the response to the objection is, well, Jesus,

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Speaker 2: you know, put himself there, but you can't choose where

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Speaker 2: you're born. And the language here it stretches beyond lineage. Okay.

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Speaker 2: This is a ruler coming forth from Bethlehem whose origins

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Speaker 2: are of old of ancient days or even eternity, so

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Speaker 2: it stretches beyond normal lineage. So when we look at Jesus,

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Speaker 2: he's born in Bethlehem. Matthew two, verse one says, now,

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Speaker 2: after Jesus was born in Bethlehem of Judea and the

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Speaker 2: King in the days of Herod, the King, you have

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Speaker 2: here a birthplace, but you also have an additional bit

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Speaker 2: of information that gives you a time period that you

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Speaker 2: can actually test. Are there historians scholars that that we're

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Speaker 2: writing at the time of Herod that maybe wrote about

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Speaker 2: him and there are right, and so the fulfillment of

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Speaker 2: this prophecy, you have a specific birthplace, a dividic line,

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Speaker 2: and we can get into you know you've probably heard well, Dave,

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Speaker 2: you know Jesus wasn't from the dividic line because he

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Speaker 2: didn't have an earthly father. That's debatable. But this isn't

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Speaker 2: for this podcast, and I have a great answer for

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Speaker 2: it anyway, kind of want to get into it. But

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Speaker 2: there's an unexpected origin, you know, from this little inconspicuous

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Speaker 2: town and language beyond normal kingship. So that's how Jesus

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Speaker 2: fulfills this prophecy. You could say, oh, it's a simple prophecy.

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Speaker 2: Came out of Bethlehem. Anyone comes from Bethlehem. Anyone could

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Speaker 2: have come out of Bethlehem. Yes, but but you don't

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Speaker 2: have anyone that came out of Bethlehem that says I'm

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Speaker 2: the Messiah. And that's an important detail.

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Speaker 1: All right, before we move on a second one. We're

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Speaker 1: spending I don't know, five six minutes on each one

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Speaker 1: of these. If our viewers and listeners like you know what,

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Speaker 1: I would love an hour deep dive or so on

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Speaker 1: each one of these, comment and let us know we

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Speaker 1: could come back and do a deep dive series take

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Speaker 1: all the objections you're referring to. But the key of

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Speaker 1: Micah five to two is that there's precedent within rabbinic

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Speaker 1: writers and thinkers, namely rashi Us at eleventh century is

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Speaker 1: about the birth of a somewhat from the lineage of David,

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Speaker 1: and it is referred to in a way that has

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Speaker 1: deeper than just a normal human king references and is

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Speaker 1: specifically in the place of Bethlehem. Piece those together, we're

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Speaker 1: starting to make a pretty good case for Jesus being

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Speaker 1: the Messiah.

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Speaker 2: Yeah, and that's just the beginning, all right, awesome, Okay.

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Speaker 1: So let's jump to another one. Maybe the most famous

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Speaker 1: prophecy from the Old Testament that your ministry is actually

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Speaker 1: named after. Will come back to that, ye Isaiah fifty three.

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Speaker 2: Yes, yes, this is a wonderful one. It actually begins

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Speaker 2: in Isaiah fifty two, verse thirteen, goes through Isaiah fifty

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Speaker 2: three to twelve. This is about the suffering servant. Okay,

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Speaker 2: I'm just going to start by reading some text.

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Speaker 1: Here.

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Speaker 2: Behold, my servants shall act wisely. He shall be high

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Speaker 2: and lifted up. Okay, this is Isaiah fifty two, verse thirteen.

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Speaker 2: Those two words high and lifted up rahm vinissa. Those

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Speaker 2: are Hebrew for high and lifted up, and only used

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Speaker 2: for God in the book of Isaiah. Okay, so this

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Speaker 2: is talking about the servant who will be high and

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Speaker 2: lifted up. Then he was despised and rejected by men,

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Speaker 2: a man of sorrows. Surely he has borne our griefs

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Speaker 2: and carried our sorrows. But he was pierced or wounded

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Speaker 2: for our transgressions. He was crushed for our iniquities, and

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Speaker 2: the Lord has laid on him the iniquity of us.

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Speaker 1: All.

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Speaker 2: Okay, So some people read this and immediately come to

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Speaker 2: faith because they're like, why is he in our Hebrew scriptures?

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Speaker 2: And all of a sudden something changes and shifts in

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Speaker 2: the mindset because the clear reading without the rabbinic interpretation

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Speaker 2: surrounding it, lends the person to simply say, this looks

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Speaker 2: like Jesus. I'll go on the streets Israel and read

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Speaker 2: this passage to Jewish people who've read the Tanah, and

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Speaker 2: they're like, I don't exactly know where that's from, but

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Speaker 2: it sounds like the New Testament, and it sounds like

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Speaker 2: Jesus exactly and so that's I don't tell them where

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Speaker 2: it's from. There's a there's a there's some Hebrew words

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Speaker 2: in here, and and it says meholal mipsha ainu. And

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Speaker 2: what that means is wounded for our transgressions. I'm not

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Speaker 2: even gonna I'm not even going to press on the

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Speaker 2: word pierced, because the word mekholal means wounded, but in

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Speaker 2: this context it can mean pierced, it can mean pierced,

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Speaker 2: but the direct translation is wounded. Still the same context,

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Speaker 2: he was wounded for our transgressions. He was oppressed, yet

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Speaker 2: opened not his mouth for the transgressions of my people.

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Speaker 2: He was stricken. He had done no violence, and there

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Speaker 2: was no deceit in his mouth. Out of the anguish

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Speaker 2: of his soul. He shall see and be satisfied by

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Speaker 2: his knowledge. Shall the righteous one, my servant, make many

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Speaker 2: to be accounted righteous? Okay. This is describing someone very specific. Okay,

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Speaker 2: it's describing a human like figure, singular male. And the objection,

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Speaker 2: which I would say is more of a modern objection.

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Speaker 2: I'm not saying modern as in the last fifty years,

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Speaker 2: you know, the last thousand years. That this is describing

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Speaker 2: Israel as the suffering one. But then you read the

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Speaker 2: text and you say, I can push it into that category,

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Speaker 2: that it's Israel suffering, but it doesn't quite fit. And

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Speaker 2: why doesn't it fit, Because is Isaiah. In the Servant

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Speaker 2: songs Isaiah forty two first through fifty three, there are

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Speaker 2: two servant categories. One you have the suffering servant of

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Speaker 2: Israel failing, and then you have the suffering servant who

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Speaker 2: restores Israel. So in Isaiah forty two you see Israel failing,

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Speaker 2: Israel's in exile, Israel's a sinful nation. And then you

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Speaker 2: have in Isaiah forty nine, for instance, a servant that

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Speaker 2: restores Israel distinct connected to Israel, distinct from Israel as

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Speaker 2: a nation, but from within Israel. So when you look

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Speaker 2: at it, Israel cannot restore Israel and suffer for Israel

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Speaker 2: in the same way. Okay, there are many in the

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Speaker 2: Jewish world that will say, there's nobody that takes my sins.

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Speaker 2: No one dies or suffers from me. And that's why

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Speaker 2: we have to get into some of the Jewish sources. Okay,

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Speaker 2: So we have what's called targum yonatan. You may have

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Speaker 2: heard this before. Targam Jonathan it's an early Aramaic interpretive

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Speaker 2: translation of the heat Bible. It's used in synagogues, and

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Speaker 2: it paraphrases scripture to make it understandable. Okay, this is

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Speaker 2: this is ancient. And in Isaiah fifty three it explicit

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Speaker 2: explicitly connects the servant to Messiah. Wow. Yeah. Sanhedrin ninety

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Speaker 2: eight B, which is a part of the Babylonian Talmud

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Speaker 2: is a it's essentral part of Jewish rabbinic text. And

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Speaker 2: in that discussion, the rabbis connect the Messiah with suffering,

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Speaker 2: calling him the leper scholar in reference to Isaiah fifty three.

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Speaker 2: So the concept of a suffering Messiah is not foreign

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Speaker 2: and it exists within Jewish thought.

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Speaker 1: That's amazing. So both of these, the birth of Jesus

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Speaker 1: Micah five two, which obviously at that time was understood

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Speaker 1: as a messianic figure right LEAs some, and then the

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Speaker 1: suffering of one which will lead to the righteousness of many,

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Speaker 1: also has early ancient attestation of being a messianic figure.

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Speaker 2: Correct. Correct. And in the New Testament we have the

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Speaker 2: fulfillment In one Peter two twenty four, he himself bore

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Speaker 2: our sins in his body on the tree. Okay, so

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Speaker 2: this isn't just suffering, but it's bearing sin and taking

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Speaker 2: on what belonged to us. Right, So the fulfillment you

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Speaker 2: have rejected, suffered for others, bear sins. He's innocent, right done,

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Speaker 2: No violence, no deceit in his mouth. You can't you,

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Speaker 2: Israel cannot be the suffering one, the suffering servant in

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Speaker 2: this passage. Silent dies brings healing, justifies many. Okay, it's

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Speaker 2: pretty clear. Unless it doesn't fit your expectation.

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Speaker 1: M right, unless you want to get a different fortune cookie.

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Speaker 1: It doesn't match exactly. Tex says, arguably exactly from your example. Okay,

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Speaker 1: that's right, all right. In some ways these two could

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Speaker 1: be a sufficient case pointing towards Jesus within themselves, arguably,

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Speaker 1: But we have eight more. So we've gone from a

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Speaker 1: minor prophet to a major prophet. Now we're going to

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Speaker 1: the Psalms. Yes, Psalm twenty.

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Speaker 2: Two very prophetic. The Psalms are very prophetic. We're gonna

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Speaker 2: start with Psalm twenty two where David King David writes,

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Speaker 2: my God, my God, why have you forsaken me? Okay?

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Speaker 2: Twenty two, verse one, and when Jesus is on the cross.

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Speaker 2: He says this, and people can use this against him. Oh,

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Speaker 2: you know, he's he can't be the son of God,

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Speaker 2: he can't be the Messiah. You know, look at him.

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Speaker 2: He's crying out to God, why have you done this

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Speaker 2: to me? As if he didn't understand? Right, But what

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Speaker 2: is he really doing? Right? It's not a cry of distress.

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Speaker 2: As the psalm unfolds, it becomes increasingly specific that Jesus

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Speaker 2: is referring people to this psalm. Why because it says, here,

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Speaker 2: all who seek me, sorry, all who see me mock me.

427
00:23:53,560 --> 00:23:57,159
Speaker 2: They make mouths at me, they wag their heads. He

428
00:23:57,240 --> 00:23:59,520
Speaker 2: trusts in the Lord. This is the people looking on

429
00:23:59,720 --> 00:24:02,320
Speaker 2: saying he trusts in the Lord. Let him deliver him,

430
00:24:02,840 --> 00:24:05,840
Speaker 2: let him rescue him, for he delights in him. So

431
00:24:05,880 --> 00:24:11,080
Speaker 2: you have a public mocking centered on trust in God. Okay,

432
00:24:11,440 --> 00:24:14,439
Speaker 2: let God deliver him, you know, if he delights in

433
00:24:14,480 --> 00:24:17,120
Speaker 2: the Lord. No, let the Lord deliver him. It goes

434
00:24:17,119 --> 00:24:20,680
Speaker 2: on to say, dogs encompass me, a company of evildoers

435
00:24:21,040 --> 00:24:26,040
Speaker 2: encircles me. And then this debated phrase here it comes.

436
00:24:26,480 --> 00:24:27,960
Speaker 2: They've pierced my hands and feet.

437
00:24:28,119 --> 00:24:28,840
Speaker 1: That's the phrase.

438
00:24:29,000 --> 00:24:33,560
Speaker 2: That's the phrase. Now in Hebrew, we have cau. Yeah,

439
00:24:33,640 --> 00:24:41,480
Speaker 2: die verra glai. Now kau is they've dug pierced, dug

440
00:24:41,480 --> 00:24:44,439
Speaker 2: out right, this is the word for carou. They have

441
00:24:45,040 --> 00:24:53,160
Speaker 2: it's past plural. They have dug my hands and feet,

442
00:24:53,400 --> 00:24:56,680
Speaker 2: or they have pierced my hands and feet. Now, in

443
00:24:57,600 --> 00:25:02,760
Speaker 2: some dead see scrolls, it's debated whether the word is

444
00:25:02,840 --> 00:25:05,600
Speaker 2: k a u or k a ri. And if you

445
00:25:05,680 --> 00:25:09,960
Speaker 2: change it to karri, it means like a lion. And

446
00:25:10,080 --> 00:25:12,480
Speaker 2: that if you insert like a lion, it takes away

447
00:25:12,480 --> 00:25:17,800
Speaker 2: the whole pierced reference and it becomes like a lion

448
00:25:18,480 --> 00:25:22,440
Speaker 2: my hands and feet. And that's the modern Jewish objection

449
00:25:22,840 --> 00:25:25,120
Speaker 2: to this part, pointing to Jesus.

450
00:25:25,119 --> 00:25:26,640
Speaker 1: Interesting that it.

451
00:25:26,600 --> 00:25:28,680
Speaker 2: Doesn't mean pierce my hands and feet. Guys, get over

452
00:25:28,680 --> 00:25:31,240
Speaker 2: the cross thing, get over the you know, stop doing

453
00:25:31,280 --> 00:25:33,320
Speaker 2: this in these you know, weird metaphors that Christians are

454
00:25:33,320 --> 00:25:37,880
Speaker 2: inserting into the text. But this is very very highly debated. Okay,

455
00:25:37,920 --> 00:25:40,359
Speaker 2: this word is because it because this shift in word,

456
00:25:40,640 --> 00:25:43,440
Speaker 2: because you have ku and the final letter of k

457
00:25:43,720 --> 00:25:46,960
Speaker 2: u is above and it's it's a symbol. It's a symbol.

458
00:25:47,000 --> 00:25:51,600
Speaker 2: It's a simple line. Now k ari ends in a yud,

459
00:25:51,920 --> 00:25:55,160
Speaker 2: which is a little line. Is it the little line

460
00:25:55,240 --> 00:25:59,080
Speaker 2: or the bigger line. We don't exactly know, however, the

461
00:26:00,600 --> 00:26:04,360
Speaker 2: au they've pierced my hands and feet. You have a subject,

462
00:26:04,359 --> 00:26:05,960
Speaker 2: you have a verb, and you have an action of

463
00:26:06,000 --> 00:26:10,920
Speaker 2: what's happening. Okay, in like a lion my hands and feet.

464
00:26:10,920 --> 00:26:14,320
Speaker 2: There's a verb missing there, and so if anyone's gonna,

465
00:26:14,400 --> 00:26:17,560
Speaker 2: you know, accuse someone of pushing something into the text,

466
00:26:18,040 --> 00:26:20,520
Speaker 2: it would have to be more on that line, because

467
00:26:20,920 --> 00:26:25,399
Speaker 2: it doesn't quite fit grammatically or syntax wise. Okay, So

468
00:26:25,800 --> 00:26:31,000
Speaker 2: some later masoretic readings or traditional Jewish Hebrew Scripture readings

469
00:26:31,040 --> 00:26:32,680
Speaker 2: would read it as like a lie in my hands

470
00:26:32,680 --> 00:26:37,040
Speaker 2: and feet. But what if we grant that that sounds

471
00:26:37,040 --> 00:26:40,240
Speaker 2: pretty traumatic? There are lions at my hands and feet,

472
00:26:40,320 --> 00:26:42,760
Speaker 2: so okay, was he mauled by lions? And hew? Okay,

473
00:26:42,760 --> 00:26:45,399
Speaker 2: so it's still pretty dramatic. It doesn't change the context

474
00:26:46,040 --> 00:26:50,240
Speaker 2: of this part. So the septuagen you're familiar with the

475
00:26:50,240 --> 00:26:55,120
Speaker 2: Septuagen the Hebrew Scriptures translated into Greek by Jewish scholars

476
00:26:55,160 --> 00:26:57,240
Speaker 2: before the time of Jesus. Some people debate was was

477
00:26:57,280 --> 00:27:01,119
Speaker 2: that finished before Jesus came. There's evidence that it is,

478
00:27:01,160 --> 00:27:04,080
Speaker 2: because it's quoted in the New Testament, and I believe

479
00:27:04,080 --> 00:27:07,800
Speaker 2: it's also quoted by historians before the time of Jesus,

480
00:27:07,880 --> 00:27:10,920
Speaker 2: the septuagen Right, not just the Torah, but the entire

481
00:27:11,560 --> 00:27:14,879
Speaker 2: Old Testament. It was you know, completed over centuries. And

482
00:27:14,880 --> 00:27:17,119
Speaker 2: that matters because it's not a Christian translation. It reflects

483
00:27:17,160 --> 00:27:19,639
Speaker 2: a Jewish reading before the time of Jesus. Right, David

484
00:27:19,680 --> 00:27:22,119
Speaker 2: continues on, and it says, I can count all my bones.

485
00:27:22,160 --> 00:27:24,680
Speaker 2: They stare and gloat over me. They divide my garments

486
00:27:24,680 --> 00:27:29,640
Speaker 2: among them, and for my clothing they cast lots. Okay,

487
00:27:29,680 --> 00:27:36,399
Speaker 2: this isn't general suffering. This is tremendous detail. Okay. The

488
00:27:36,440 --> 00:27:39,159
Speaker 2: objection to this, This is just David. It's describing his

489
00:27:39,240 --> 00:27:44,440
Speaker 2: own suffering poetically. Yeah, okay, but there's so much detail here.

490
00:27:45,680 --> 00:27:50,280
Speaker 2: King David certainly suffered, right, was rejected, he hid, he

491
00:27:50,359 --> 00:27:53,879
Speaker 2: was hunted. But this language goes beyond anything recorded in

492
00:27:53,920 --> 00:27:56,240
Speaker 2: his life. Right, there's no account of King David having

493
00:27:56,359 --> 00:27:59,760
Speaker 2: his hands and feet maled or pierced, his garments being

494
00:27:59,800 --> 00:28:02,879
Speaker 2: di I did casting lots, and this exact combination of

495
00:28:02,920 --> 00:28:06,840
Speaker 2: public humiliation. It doesn't. It doesn't fit David's life. No,

496
00:28:07,200 --> 00:28:11,320
Speaker 2: So either this is like a hyper specific poetic exaggeration

497
00:28:12,480 --> 00:28:15,480
Speaker 2: or it's pointing beyond David, and then we get into

498
00:28:15,520 --> 00:28:16,080
Speaker 2: the fulfillment.

499
00:28:16,359 --> 00:28:19,320
Speaker 1: Oh, I love it. Okay, So this one is less

500
00:28:19,400 --> 00:28:24,960
Speaker 1: that there was early Messianic expectation tied to this passage.

501
00:28:25,080 --> 00:28:28,159
Speaker 1: But we know Jesus was from the line of David,

502
00:28:28,520 --> 00:28:31,440
Speaker 1: and there's specifics given to David that we don't see

503
00:28:31,480 --> 00:28:34,040
Speaker 1: to match up in his life that we do see

504
00:28:34,200 --> 00:28:38,640
Speaker 1: described in the life of Jesus. So minimally, very suggestive

505
00:28:38,720 --> 00:28:42,240
Speaker 1: beyond the psalm itself. So let's go to the next one,

506
00:28:42,520 --> 00:28:46,400
Speaker 1: Zachariah twelve ten. Back to a minor prophet tell us

507
00:28:46,400 --> 00:28:47,000
Speaker 1: about that one.

508
00:28:47,040 --> 00:28:49,920
Speaker 2: Okay, So Zachariah twelve ten is wonderful. I use this

509
00:28:49,960 --> 00:28:51,880
Speaker 2: on the streets of Israel as well. I will read

510
00:28:51,920 --> 00:28:55,200
Speaker 2: this to people and they'll say it sounds like Jesus

511
00:28:55,240 --> 00:28:58,080
Speaker 2: talking about you know, from the New Testament, right. And

512
00:28:58,120 --> 00:29:00,120
Speaker 2: I will pour out on the house of David and

513
00:29:00,120 --> 00:29:02,880
Speaker 2: the inhabitants of Jerusalem a spirit of grace and please

514
00:29:03,000 --> 00:29:07,240
Speaker 2: for mercy, so that when they look upon me, on

515
00:29:07,440 --> 00:29:11,760
Speaker 2: him who they've pierced, they shall mourn for him as

516
00:29:11,800 --> 00:29:15,320
Speaker 2: one mourns for an only son, and weep bitterly over

517
00:29:15,400 --> 00:29:19,600
Speaker 2: him as one weeps over a first Bornay common Jewish objection.

518
00:29:19,640 --> 00:29:21,960
Speaker 2: God doesn't have a son. And and if it is

519
00:29:21,960 --> 00:29:24,680
Speaker 2: a son, they're talking about Israel is Israel's referred to

520
00:29:24,720 --> 00:29:28,800
Speaker 2: as his son. Right. So here's the Hebrew, the Hibitu

521
00:29:28,840 --> 00:29:33,120
Speaker 2: el at asher the Caru. Okay, they will look upon

522
00:29:33,280 --> 00:29:38,520
Speaker 2: me whom they've pierced. Okay, anyone that reads Hebrew and

523
00:29:38,640 --> 00:29:43,080
Speaker 2: understands Hebrew, the Hibitu e at scher the Caru, they

524
00:29:43,120 --> 00:29:46,719
Speaker 2: will look upon me whom they've pierced. This is God speaking.

525
00:29:47,600 --> 00:29:49,920
Speaker 2: The first question I ask is how do you pierce God?

526
00:29:50,200 --> 00:29:50,960
Speaker 1: That's a good question.

527
00:29:51,040 --> 00:29:54,720
Speaker 2: Hey, And the text is really really interesting here. Okay,

528
00:29:54,880 --> 00:29:56,680
Speaker 2: Like I said, this is God speaking, and he says,

529
00:29:56,720 --> 00:29:59,760
Speaker 2: I will pour out and they will look upon me.

530
00:30:00,560 --> 00:30:05,560
Speaker 2: But then it shifts to him whom they've pierced, him

531
00:30:05,600 --> 00:30:08,400
Speaker 2: whom they've pierced. So you have God speaking yet describing

532
00:30:08,440 --> 00:30:12,760
Speaker 2: a pierced figure who is distinct yet still somehow identified

533
00:30:12,840 --> 00:30:13,400
Speaker 2: with him.

534
00:30:13,560 --> 00:30:14,440
Speaker 1: Okay, okay.

535
00:30:14,640 --> 00:30:16,320
Speaker 2: We have this happening a lot in the Tanakha the

536
00:30:16,360 --> 00:30:18,560
Speaker 2: Angel of the Lord, but that's not today. Yeah. Yeah,

537
00:30:19,120 --> 00:30:23,280
Speaker 2: And what's the response national mourning? Right? Like mourning for

538
00:30:23,320 --> 00:30:27,400
Speaker 2: an only son? Like mourning for a first born. Okay,

539
00:30:27,880 --> 00:30:31,960
Speaker 2: This passage is very pregnant with symbolism. It's very specific,

540
00:30:33,040 --> 00:30:39,440
Speaker 2: and the main objection this is a symbolic of Israel's suffering. Okay,

541
00:30:39,440 --> 00:30:43,080
Speaker 2: it's the main objection. So my response to that, or

542
00:30:43,120 --> 00:30:46,960
Speaker 2: the text's response to that, don't believe me, is that

543
00:30:47,040 --> 00:30:50,280
Speaker 2: the text is describing it's not describing collective suffering. It

544
00:30:50,360 --> 00:30:53,640
Speaker 2: focus on a specific figure whom.

545
00:30:53,400 --> 00:30:58,840
Speaker 3: They've pierced, who the people of Israel have pierced, and

546
00:30:58,880 --> 00:31:03,160
Speaker 3: the mourning is direct toward that individual, not towards the

547
00:31:03,240 --> 00:31:04,520
Speaker 3: nation itself.

548
00:31:05,240 --> 00:31:06,880
Speaker 2: And in this one, we are Jewish.

549
00:31:06,560 --> 00:31:08,920
Speaker 1: Forces as well, oh we do. Yeah, yeah.

550
00:31:08,960 --> 00:31:12,440
Speaker 2: So in Sukkah fifty two A, which is a tractate

551
00:31:12,480 --> 00:31:15,920
Speaker 2: in the Babylonian Talmud, it discusses this very first verse,

552
00:31:16,960 --> 00:31:20,200
Speaker 2: and one of the interpretations given is that the mourning

553
00:31:20,520 --> 00:31:25,840
Speaker 2: is for a slain Messiah, often referred to as Messiah

554
00:31:25,960 --> 00:31:31,960
Speaker 2: son of Joseph. Okay, why son of Joseph? Because in

555
00:31:32,000 --> 00:31:35,479
Speaker 2: the Jewish mindset you have to make sense of we

556
00:31:35,560 --> 00:31:39,080
Speaker 2: do have a suffering figure here, we do have a

557
00:31:39,240 --> 00:31:42,920
Speaker 2: killed figure here. That only makes sense if we push

558
00:31:42,960 --> 00:31:46,680
Speaker 2: it into a different category of Okay, well, the family

559
00:31:47,000 --> 00:31:51,480
Speaker 2: Joseph suffered. He was from the tribe of Ephraim, you know,

560
00:31:51,520 --> 00:31:55,560
Speaker 2: they relate the suffering Messiah killed from the tribe of Ephriam,

561
00:31:55,960 --> 00:31:57,760
Speaker 2: and so that's why he's the son of Joseph. So

562
00:31:57,760 --> 00:32:01,160
Speaker 2: they have to deal in the text with this suffering one,

563
00:32:01,640 --> 00:32:03,200
Speaker 2: and that's one of the ways that they deal with it.

564
00:32:03,240 --> 00:32:06,280
Speaker 2: So even in Jewish tradition, this verse is connected to

565
00:32:06,280 --> 00:32:09,480
Speaker 2: a Messianic figure who is killed. Okay, so we have

566
00:32:09,520 --> 00:32:12,520
Speaker 2: the fulfillment now in the Gospel account. Okay. The New

567
00:32:12,560 --> 00:32:17,120
Speaker 2: Testament applies this directly in John nineteen, where after Jesus pierced,

568
00:32:17,160 --> 00:32:20,000
Speaker 2: it says they will look on him whom they've pierced.

569
00:32:20,280 --> 00:32:23,720
Speaker 2: And then in Revelation one it picks up again, pointing

570
00:32:23,760 --> 00:32:28,040
Speaker 2: forward to a future moment of recognition and mourning. And

571
00:32:30,200 --> 00:32:35,360
Speaker 2: the idea isn't just the act in itself, it's also

572
00:32:35,480 --> 00:32:40,920
Speaker 2: the recognition, the mourning and turning to God, which fits

573
00:32:41,120 --> 00:32:44,320
Speaker 2: a broader pattern right, rejection first, like we talked about

574
00:32:44,320 --> 00:32:48,560
Speaker 2: in the beginning in the intro, then recognition later. And

575
00:32:48,640 --> 00:32:51,240
Speaker 2: so the fulfillment is we have a specific pierced individual

576
00:32:51,600 --> 00:32:55,560
Speaker 2: language connected to God himself, not collective, but personal focus,

577
00:32:56,000 --> 00:32:58,920
Speaker 2: deep mourning for an only son. Jewish sources link it

578
00:32:58,960 --> 00:33:01,720
Speaker 2: to a slain Messiah. New Testament applies this directly to

579
00:33:01,760 --> 00:33:05,040
Speaker 2: the crucifixion and it leads to repentance and recognition.

580
00:33:05,280 --> 00:33:07,720
Speaker 1: That's amazing. So there's at least two sources we've seen

581
00:33:07,760 --> 00:33:11,480
Speaker 1: so far that are understood within Jewish sources to a

582
00:33:11,640 --> 00:33:17,360
Speaker 1: suffering and or slain Messiah. To the refer to piercing

583
00:33:17,400 --> 00:33:20,400
Speaker 1: at least one clearly in Zachari, which maybe adds some

584
00:33:20,440 --> 00:33:24,200
Speaker 1: credence to the interpretation Psalms twenty two. Maybe that's a

585
00:33:24,240 --> 00:33:26,680
Speaker 1: severate debate that we could have, but let's move on now.

586
00:33:26,720 --> 00:33:29,160
Speaker 1: To me, this is one of the most fascinating ones.

587
00:33:29,160 --> 00:33:32,200
Speaker 1: My dad actually wrote an entire book on some of

588
00:33:32,240 --> 00:33:35,600
Speaker 1: the prophecy from the Book of Daniel years ago, Daniel

589
00:33:35,680 --> 00:33:38,440
Speaker 1: nine twenty four through twenty seven. And if you will

590
00:33:38,840 --> 00:33:42,040
Speaker 1: tie in Haggee I five six, because there's a connection here.

591
00:33:42,120 --> 00:33:46,480
Speaker 2: Okay, So that's great. This is one of the most

592
00:33:46,520 --> 00:33:51,040
Speaker 2: structured prophecies in the Tanach and I love it because

593
00:33:51,080 --> 00:33:56,760
Speaker 2: it gives us a timeline. Right. Sometimes I'll hear this, Sean,

594
00:33:56,800 --> 00:33:58,280
Speaker 2: this is the truth. I speak to a lot of

595
00:33:58,720 --> 00:34:03,120
Speaker 2: Orthodox Jews, we are not allowed to read this passage

596
00:34:03,280 --> 00:34:11,200
Speaker 2: because we're not allowed to know when the Messiah comes. Interesting, okay, right, Okay,

597
00:34:11,280 --> 00:34:14,760
Speaker 2: this is not just description, it's a timeline. Daniel says,

598
00:34:15,480 --> 00:34:18,760
Speaker 2: seventy weeks are decreed about your people and your holy city,

599
00:34:19,080 --> 00:34:21,719
Speaker 2: to finish the transgression, to put an end to sin,

600
00:34:22,160 --> 00:34:28,880
Speaker 2: and to atone for iniquity. Okay. Then it gets very specific. No, therefore,

601
00:34:28,880 --> 00:34:31,320
Speaker 2: and understand that from the going out of the word

602
00:34:31,400 --> 00:34:34,279
Speaker 2: to restore and build Jerusalem, you have a decree right

603
00:34:34,920 --> 00:34:38,680
Speaker 2: to the coming of an anointed one, a prince or

604
00:34:38,800 --> 00:34:42,920
Speaker 2: mashiach Messiah, a prince, there shall be seven weeks and

605
00:34:43,000 --> 00:34:46,759
Speaker 2: sixty two weeks. Okay. This is Daniel nine, verse twenty five.

606
00:34:47,239 --> 00:34:51,000
Speaker 2: So first here you have a decree to rebuild Jerusalem. Right,

607
00:34:52,040 --> 00:34:55,640
Speaker 2: then a measured period excuse me, a measured period of time.

608
00:34:56,280 --> 00:34:59,400
Speaker 2: When did this decree come? Most scholars believe that this

609
00:34:59,480 --> 00:35:01,960
Speaker 2: was in the mid four hundreds from Art Exerxes from

610
00:35:02,000 --> 00:35:07,879
Speaker 2: Persia gives a decree to rebuild the temple in Jerusalem.

611
00:35:08,520 --> 00:35:10,759
Speaker 2: Now this is a measured period of time. Then the

612
00:35:10,800 --> 00:35:15,759
Speaker 2: Messiah appears an anointed one. Okay. Then Daniel says, and

613
00:35:15,800 --> 00:35:19,120
Speaker 2: after sixty two weeks, an anointed one shall be cut

614
00:35:19,160 --> 00:35:24,280
Speaker 2: off and shall have nothing. Now here's the Hebrew. Okay,

615
00:35:24,960 --> 00:35:30,560
Speaker 2: y carrette mashiach, and that means Messiah will be cut off.

616
00:35:31,080 --> 00:35:35,560
Speaker 2: And we know that in a Jewish tradition, in Biblical tradition,

617
00:35:35,640 --> 00:35:38,759
Speaker 2: cut off means killed. Okay, So the Messiah will be

618
00:35:38,840 --> 00:35:41,840
Speaker 2: cut off, not crowned, you know, not coming in glory

619
00:35:42,440 --> 00:35:45,439
Speaker 2: at this time, but will be cut off and killed. Now,

620
00:35:45,480 --> 00:35:47,880
Speaker 2: when this timeline is worked out, and you know this,

621
00:35:48,000 --> 00:35:51,400
Speaker 2: and you know your dad knows this, these seven weeks

622
00:35:51,440 --> 00:35:56,800
Speaker 2: are understood as seven weeks of years, okay, or seven

623
00:35:56,960 --> 00:36:02,880
Speaker 2: seventy sevens seventy weeks of years, which leads to a

624
00:36:02,960 --> 00:36:07,480
Speaker 2: span often calculated as one hundred and seventy three eight

625
00:36:07,600 --> 00:36:13,200
Speaker 2: hundred and eighty three days roughly sure, sure, from the

626
00:36:13,200 --> 00:36:16,399
Speaker 2: decreator rebuilt Jerusalem from arti Zerxees in the mid four hundred.

627
00:36:16,520 --> 00:36:21,800
Speaker 2: So where does this prophecy land right in the first century,

628
00:36:22,239 --> 00:36:27,560
Speaker 2: some say even around thirty eighty Okay, and then Daniel continues,

629
00:36:28,320 --> 00:36:31,520
Speaker 2: and the people of the prince who is to come? Okay,

630
00:36:31,600 --> 00:36:34,280
Speaker 2: you have the prince that's being cut off. He's already

631
00:36:34,320 --> 00:36:36,239
Speaker 2: dealt with and the people of the Prince who is

632
00:36:36,280 --> 00:36:39,440
Speaker 2: to come, shall destroy the city and the sanctuary, and

633
00:36:39,480 --> 00:36:43,120
Speaker 2: its end shall come with a flood. Okay, now here's

634
00:36:43,120 --> 00:36:48,920
Speaker 2: what's clear. Romans. The Rome destroyed Jerusalem and the Temple

635
00:36:49,280 --> 00:36:52,520
Speaker 2: in seventy eighty Okay, forty years after Jesus was born,

636
00:36:52,719 --> 00:36:57,239
Speaker 2: thirty seven years whatever after his crucifixion resurrection. So the

637
00:36:57,280 --> 00:37:01,240
Speaker 2: sequence here is unmistakable. Okay, the Messiah comes, the Messiah

638
00:37:01,239 --> 00:37:03,920
Speaker 2: is cut off and killed, then Jerusalem and the Temple

639
00:37:03,920 --> 00:37:07,000
Speaker 2: are destroyed, and that anchors this prophecy to the Second

640
00:37:07,000 --> 00:37:09,800
Speaker 2: Temple period before seventy a d. When the Temple in

641
00:37:09,880 --> 00:37:15,200
Speaker 2: Jerusalem was destroyed by the Romans. Okay, we have objections, yes,

642
00:37:15,280 --> 00:37:18,879
Speaker 2: and we have fulfillment. Okay, what are some of those objections. Well,

643
00:37:19,440 --> 00:37:22,239
Speaker 2: machiach is the word for anointed one, just means an

644
00:37:22,239 --> 00:37:25,160
Speaker 2: anointed one could refer to anyone, right, A lot of

645
00:37:25,160 --> 00:37:29,359
Speaker 2: people were called anointed ones. But even religious Judaism knows

646
00:37:29,360 --> 00:37:34,680
Speaker 2: the difference between a Messiah and the Messiah, and even

647
00:37:35,000 --> 00:37:39,359
Speaker 2: King Messiah, which they call melechmach King Messiah. So what

648
00:37:39,440 --> 00:37:42,560
Speaker 2: is its fulfillment? It's tied to a specific countdown, a

649
00:37:42,560 --> 00:37:45,960
Speaker 2: specific location, Jerusalem and tied to the destruction of the

650
00:37:46,000 --> 00:37:49,480
Speaker 2: Second Temple. So this is not just any figure. This

651
00:37:49,640 --> 00:37:56,760
Speaker 2: is historical. It's a pinpoint timeline. Now, what's amazing about

652
00:37:56,800 --> 00:38:01,319
Speaker 2: that is that Jesus comes in his earthly ministry and

653
00:38:02,080 --> 00:38:09,759
Speaker 2: what's this. This is really really fascinating. Okay. Within Jewish

654
00:38:10,239 --> 00:38:15,960
Speaker 2: Talmudic literature, they'll say this wasn't this, wasn't Jesus right

655
00:38:16,040 --> 00:38:19,120
Speaker 2: that They'll they'll say, you know, this is not you know,

656
00:38:19,200 --> 00:38:22,080
Speaker 2: the timeline is not doesn't line up. The timeline means

657
00:38:22,080 --> 00:38:25,160
Speaker 2: something else. There was a different decree. It wasn't him right.

658
00:38:25,960 --> 00:38:29,480
Speaker 2: But within Jewish literature, in the Talmud, you have a

659
00:38:29,600 --> 00:38:34,440
Speaker 2: period of time forty years before the destruction of the

660
00:38:34,440 --> 00:38:39,560
Speaker 2: Second Temple, Okay, from thirty to seventy Strange things were

661
00:38:39,600 --> 00:38:43,440
Speaker 2: happening in the temple, Okay, you know, Yom Kipur, the

662
00:38:43,520 --> 00:38:46,960
Speaker 2: day of Atonement. Certain things happened that showed the people

663
00:38:47,000 --> 00:38:50,600
Speaker 2: that God accepted the atoning sacrifice for sin and that

664
00:38:50,640 --> 00:38:54,719
Speaker 2: the people were forgiven. Those signs were not happening for

665
00:38:54,719 --> 00:38:59,160
Speaker 2: forty years between the time of Jesus the destruction of

666
00:38:59,200 --> 00:39:01,879
Speaker 2: the Second Temple. The lot that was supposed to rise

667
00:39:01,920 --> 00:39:03,480
Speaker 2: in the hand of the high priest in the right

668
00:39:03,480 --> 00:39:06,480
Speaker 2: hand that showed God's favor and acceptance was not rising.

669
00:39:06,680 --> 00:39:08,759
Speaker 2: The crimson thread that was supposed to turn white, that

670
00:39:08,800 --> 00:39:12,080
Speaker 2: showed that the sins were forgiven, was not turning white.

671
00:39:12,719 --> 00:39:15,600
Speaker 2: The doors of the temple were open, and the closed

672
00:39:15,600 --> 00:39:19,399
Speaker 2: doors meant you know, security, safety, and the temple doors

673
00:39:19,440 --> 00:39:23,480
Speaker 2: were open. The westernmost candelab or the light on the

674
00:39:23,520 --> 00:39:27,640
Speaker 2: minora was not continuously lit. Okay, these are all signs

675
00:39:27,640 --> 00:39:30,960
Speaker 2: showing God's favor and God was accepting sacrifice for forty years.

676
00:39:32,160 --> 00:39:35,200
Speaker 2: These were not happening until the destruction of the Second Temple.

677
00:39:35,239 --> 00:39:41,640
Speaker 2: Now you could say that that's coincidence. I'm not going

678
00:39:41,760 --> 00:39:46,160
Speaker 2: to say that traditional Judaism says that Jesus was the

679
00:39:46,200 --> 00:39:50,320
Speaker 2: Messiah because this happened. But it's evidence that within Jewish

680
00:39:50,440 --> 00:39:53,840
Speaker 2: history and Jewish tradition, something very strange was happening in

681
00:39:53,880 --> 00:39:56,839
Speaker 2: the temple, showing that the traditional Jewish sacrifice was not

682
00:39:56,920 --> 00:39:59,960
Speaker 2: accepted after jesus sacrifice in resurrection.

683
00:40:00,239 --> 00:40:01,840
Speaker 1: That's fascinating. It is fascinating.

684
00:40:01,880 --> 00:40:04,200
Speaker 2: So we're gonna move straight into hagi because you wanted

685
00:40:04,200 --> 00:40:07,040
Speaker 2: to talk about that. Yeah, and you know, Daniel gives

686
00:40:07,120 --> 00:40:10,440
Speaker 2: us a timing. But Hagi adds something very crucial about

687
00:40:10,480 --> 00:40:14,000
Speaker 2: the same temple. Okay, Hagui says, the later glory of

688
00:40:14,040 --> 00:40:17,440
Speaker 2: this house shall be greater than the former, says the

689
00:40:17,480 --> 00:40:20,040
Speaker 2: Lord of Hosts. And in this place I will give

690
00:40:20,080 --> 00:40:24,200
Speaker 2: you peace, declares the Lord of host Now he's speaking

691
00:40:24,800 --> 00:40:29,560
Speaker 2: about the Second Temple. Okay, but you know, historically was

692
00:40:29,600 --> 00:40:33,000
Speaker 2: the second Temple greater? Nope, no, it wasn't greater. There's

693
00:40:33,000 --> 00:40:36,520
Speaker 2: no arc of the covenant, there's no we what Christians

694
00:40:36,560 --> 00:40:39,920
Speaker 2: would call the chakaina glory or the sharina in Hebrew,

695
00:40:40,600 --> 00:40:43,160
Speaker 2: which is, you know, the same manifestation of God's presence,

696
00:40:43,640 --> 00:40:48,040
Speaker 2: and even within Jewish tradition this is acknowledged. So how

697
00:40:48,040 --> 00:40:54,400
Speaker 2: could this temple be greater than the first temple?

698
00:40:54,680 --> 00:40:55,360
Speaker 1: Great question?

699
00:40:55,640 --> 00:41:00,839
Speaker 2: Right. So if you combine Hagi with Daniel, Daniel says,

700
00:41:00,840 --> 00:41:04,640
Speaker 2: the Messiah comes before the temple is destroyed. Hagui says

701
00:41:04,680 --> 00:41:08,160
Speaker 2: that same temple will have greater glory. Right. So the

702
00:41:08,160 --> 00:41:11,160
Speaker 2: only way that both of these are true is that

703
00:41:11,280 --> 00:41:14,440
Speaker 2: the glory of the temple isn't a structural glory. It's

704
00:41:14,480 --> 00:41:18,160
Speaker 2: not gold and jewels and you know, more beautiful to

705
00:41:18,239 --> 00:41:23,400
Speaker 2: the eye. But that it's a personal visit by the

706
00:41:23,400 --> 00:41:28,240
Speaker 2: living God. Right, Jesus enters that temple, Okay, he teaches

707
00:41:28,239 --> 00:41:32,640
Speaker 2: in it, He confronts the leadership in it, he identifies

708
00:41:32,719 --> 00:41:38,280
Speaker 2: himself in it from within its authority structure. He's asked,

709
00:41:38,360 --> 00:41:41,640
Speaker 2: are you the Messiah son of David? Come?

710
00:41:41,719 --> 00:41:41,840
Speaker 1: You know?

711
00:41:41,880 --> 00:41:45,880
Speaker 2: And he says, yes, I am, And you will see

712
00:41:46,040 --> 00:41:50,360
Speaker 2: the son of Man coming on the clouds. And they

713
00:41:50,480 --> 00:41:53,000
Speaker 2: knew exactly what he was talking about. They tore their garments,

714
00:41:53,120 --> 00:41:57,000
Speaker 2: blasphemy and they wanted him killed. So this temple is

715
00:41:57,040 --> 00:41:59,960
Speaker 2: greater not because of gold, but because of a press

716
00:42:00,080 --> 00:42:05,080
Speaker 2: since of someone. And I wanted to stop for a second,

717
00:42:05,120 --> 00:42:07,839
Speaker 2: relate this to my own personal testimony, please, because I

718
00:42:07,880 --> 00:42:11,400
Speaker 2: was in New Age spirituality for twenty years, two decades, meditating,

719
00:42:11,440 --> 00:42:14,359
Speaker 2: clearing my mind, trying to find peace, enlightenment, because I

720
00:42:14,440 --> 00:42:18,840
Speaker 2: was horribly anxious, horrible anxiety, and all I was looking

721
00:42:18,840 --> 00:42:22,239
Speaker 2: for was peace. And what I thought that peace was

722
00:42:22,239 --> 00:42:26,439
Speaker 2: was the absence of someone, sorry, absence of something. Got

723
00:42:26,600 --> 00:42:28,240
Speaker 2: get rid of the thoughts, get rid of the location,

724
00:42:28,320 --> 00:42:30,840
Speaker 2: get rid of the relationships. You'll find peace, get rid

725
00:42:30,880 --> 00:42:33,239
Speaker 2: of the noise. But what I realized was that peace

726
00:42:33,320 --> 00:42:36,240
Speaker 2: wasn't the absence of something. It was the presence of someone,

727
00:42:37,239 --> 00:42:39,320
Speaker 2: and that blew my mind. And when we talk about

728
00:42:40,840 --> 00:42:46,600
Speaker 2: that in this time, the Messiah will bring peace to

729
00:42:46,719 --> 00:42:50,840
Speaker 2: the temple, I instantly felt peace. When I came to

730
00:42:50,840 --> 00:42:53,160
Speaker 2: faith in Jesus, I was filled with God's spirit. I

731
00:42:53,200 --> 00:42:55,640
Speaker 2: felt peace. I realized the peace of peace was a

732
00:42:55,640 --> 00:43:01,720
Speaker 2: presence of someone, not an absence of something. So here's historical,

733
00:43:01,920 --> 00:43:05,319
Speaker 2: a cool historical note from within Jewish tradition itself. In

734
00:43:05,360 --> 00:43:09,920
Speaker 2: the Talmud tractate Yoma thirty nine B, which discuss discusses

735
00:43:09,960 --> 00:43:13,839
Speaker 2: temple practices, it records, like we said, before that forty

736
00:43:13,920 --> 00:43:17,400
Speaker 2: year period, Okay, that's where it is in the Talmud

737
00:43:17,520 --> 00:43:21,920
Speaker 2: where all these strange things were happening. So these were

738
00:43:21,920 --> 00:43:24,000
Speaker 2: seen as signs that something was not functioning as it

739
00:43:24,040 --> 00:43:30,799
Speaker 2: had before. And when Jesus shows up, right, he makes

740
00:43:30,920 --> 00:43:34,040
Speaker 2: very prophetic claims, He makes very powerful claims about who

741
00:43:34,080 --> 00:43:41,239
Speaker 2: he is, and he is visiting and within this temple structure. Right,

742
00:43:41,440 --> 00:43:46,600
Speaker 2: how is this temple more glorious than the first temple? Well,

743
00:43:46,880 --> 00:43:49,040
Speaker 2: we believe that the presence of God was there in

744
00:43:49,120 --> 00:43:50,439
Speaker 2: human form. Do you have anything you want to add

745
00:43:50,480 --> 00:43:50,680
Speaker 2: to that?

746
00:43:50,760 --> 00:43:53,040
Speaker 1: Oh, I love that I would just I would say,

747
00:43:53,080 --> 00:43:55,040
Speaker 1: so far, we've been looking at some clues like the

748
00:43:55,080 --> 00:43:59,200
Speaker 1: birthplace of the Messiah, that the Messiah would suffer, we

749
00:43:59,280 --> 00:44:03,120
Speaker 1: have references to when the Messiah would come. Now we're

750
00:44:03,160 --> 00:44:06,160
Speaker 1: kind of shifting into some evidence that the Messiah may

751
00:44:06,200 --> 00:44:10,680
Speaker 1: be divine. Now this doesn't really suggest this, it fits

752
00:44:10,880 --> 00:44:13,799
Speaker 1: with the larger case that we're making. Some of the

753
00:44:13,800 --> 00:44:17,399
Speaker 1: prophecies we'll get into, like namely Isaiah Chapter nine go

754
00:44:17,520 --> 00:44:21,120
Speaker 1: even further in this regard, but we've done five before

755
00:44:21,160 --> 00:44:23,960
Speaker 1: we move to six. Maybe just kind of sum up

756
00:44:23,960 --> 00:44:26,719
Speaker 1: for us in like a longer tweet of here's the

757
00:44:26,840 --> 00:44:30,320
Speaker 1: key things that we know from the Old Testament about

758
00:44:30,360 --> 00:44:33,440
Speaker 1: the Messiah coming from these first five passages.

759
00:44:33,520 --> 00:44:37,640
Speaker 2: Okay, So we have the birthplace of a messianic figure

760
00:44:37,760 --> 00:44:41,200
Speaker 2: yep in Bethlehem, right, we have the fact that he

761
00:44:41,400 --> 00:44:45,879
Speaker 2: was a bruised read, we have a suffering servant who

762
00:44:45,960 --> 00:44:51,400
Speaker 2: is from Israel, but distinct from Israel, a righteous one,

763
00:44:51,600 --> 00:44:55,480
Speaker 2: had no violence in his mouth, who was suffering for

764
00:44:55,640 --> 00:44:59,680
Speaker 2: the sins of the people. Okay, taking upon himself the

765
00:44:59,719 --> 00:45:01,960
Speaker 2: trend disgressions of the people, and when the people has

766
00:45:02,000 --> 00:45:05,520
Speaker 2: mentioned has talked about Israel, you have a specific timeline

767
00:45:05,560 --> 00:45:07,600
Speaker 2: by which the Messiah is supposed to come. I often

768
00:45:07,640 --> 00:45:11,600
Speaker 2: say this, Sean, if it's not Jesus, we don't have

769
00:45:11,600 --> 00:45:15,080
Speaker 2: a Messiah. We don't have one because there are specific

770
00:45:15,760 --> 00:45:21,279
Speaker 2: prophecies that must be fulfilled while genealogical records are available,

771
00:45:21,680 --> 00:45:24,520
Speaker 2: and before the destruction of the Second Temple. If he's

772
00:45:24,520 --> 00:45:27,839
Speaker 2: not the one, we don't have one. There's really only

773
00:45:27,880 --> 00:45:31,400
Speaker 2: one candidate for that. And so that's kind of what

774
00:45:31,440 --> 00:45:34,680
Speaker 2: brings us here, and that the Second Temple is more

775
00:45:34,680 --> 00:45:38,319
Speaker 2: glorious than the First Temple. Okay, it's destroyed, it no

776
00:45:38,400 --> 00:45:42,920
Speaker 2: longer exists. The first Temple was probably mind blowing far.

777
00:45:43,280 --> 00:45:45,600
Speaker 2: You know, you think of Solomon, if he was alive today,

778
00:45:45,600 --> 00:45:49,600
Speaker 2: he would be a trillionaire, the most rich, the richest

779
00:45:49,600 --> 00:45:53,320
Speaker 2: man on the planet. Right, So obviously the Second Temple

780
00:45:53,440 --> 00:45:55,239
Speaker 2: is more glorious. It can only really be in one

781
00:45:55,280 --> 00:45:59,080
Speaker 2: way that the presence of God was actually there as Jesus.

782
00:46:00,239 --> 00:46:01,600
Speaker 2: So that's what we have up until this point.

783
00:46:01,719 --> 00:46:03,320
Speaker 1: I love it now before we jump into the sticks,

784
00:46:03,360 --> 00:46:06,000
Speaker 1: when you were saying that, like, I felt this emotion

785
00:46:06,160 --> 00:46:07,920
Speaker 1: go over my body in this sense of like I

786
00:46:08,040 --> 00:46:12,040
Speaker 1: believe Jesus is the Messiah. But just piecing it together

787
00:46:12,160 --> 00:46:15,680
Speaker 1: with such clarity. The way that you did is powerful,

788
00:46:15,760 --> 00:46:19,240
Speaker 1: God like goosebumps just seeing it's I think it's clear.

789
00:46:19,800 --> 00:46:21,680
Speaker 1: Brothers with eyes to see it in years to hear.

790
00:46:21,760 --> 00:46:23,719
Speaker 1: But we're only halfway there on these ten, and there's

791
00:46:23,760 --> 00:46:26,520
Speaker 1: more than the ten we're going to us. Yeah, let's

792
00:46:26,600 --> 00:46:29,520
Speaker 1: keep going, all right. So Zachariah nine to nine, back

793
00:46:29,560 --> 00:46:32,520
Speaker 1: to a minor prophet, take it away.

794
00:46:32,320 --> 00:46:34,799
Speaker 2: All right? So zach Hyn nine nine, Rejoice greatly, O,

795
00:46:34,920 --> 00:46:38,400
Speaker 2: daughter of Zion, shout aloud, O, daughter of Jerusalem. Behold,

796
00:46:38,440 --> 00:46:41,760
Speaker 2: your king is coming to you, righteous and having salvation.

797
00:46:41,960 --> 00:46:46,960
Speaker 2: Is he humble and mounted on a donkey on a cult?

798
00:46:47,400 --> 00:46:50,600
Speaker 2: Excuse me, the foal of a donkey? Okay. I love

799
00:46:50,680 --> 00:46:53,839
Speaker 2: when the word salvation is used, because you look up

800
00:46:53,840 --> 00:46:56,120
Speaker 2: in the Hebrew and what does it say, Yeshua? Okay,

801
00:46:56,120 --> 00:46:59,160
Speaker 2: the name of Jesus. Right. That doesn't mean that this

802
00:46:59,280 --> 00:47:01,399
Speaker 2: is the name of jess. They're saying this is Jesus here.

803
00:47:02,000 --> 00:47:04,160
Speaker 2: I just love that word in there. Humble and mounted

804
00:47:04,200 --> 00:47:06,000
Speaker 2: on a donkey on a cult, the fall of a donkey. Okay.

805
00:47:06,000 --> 00:47:09,840
Speaker 2: So this is a public, visible scene. It's not symbolic language.

806
00:47:09,840 --> 00:47:13,120
Speaker 2: But a moment people would recognize, Okay, your king is

807
00:47:13,160 --> 00:47:17,759
Speaker 2: coming to you into Jerusalem, and the description of the

808
00:47:17,880 --> 00:47:21,120
Speaker 2: king is unexpected. Right, what are the people expecting at

809
00:47:21,120 --> 00:47:26,440
Speaker 2: that time when they're being oppressed by Rome? A conqueror,

810
00:47:26,760 --> 00:47:31,320
Speaker 2: a deliverer, free us from our enemies. Right. But he's righteous,

811
00:47:31,680 --> 00:47:35,960
Speaker 2: he brings salvation, he's humble. Not on a war horse

812
00:47:36,080 --> 00:47:38,920
Speaker 2: coming in, but on a donkey. Right. And in the

813
00:47:38,920 --> 00:47:42,080
Speaker 2: biblical world, horses are tied to war and conquest, while

814
00:47:42,120 --> 00:47:45,320
Speaker 2: donkeys were used by kings in a time of peace.

815
00:47:45,320 --> 00:47:47,800
Speaker 2: So when Zachari describes a king coming on a donkey,

816
00:47:47,800 --> 00:47:52,680
Speaker 2: it's not weakness. It's a deliberate picture of a non militaristic,

817
00:47:53,000 --> 00:47:58,920
Speaker 2: peace bringing king. Okay, that's what these two animals represent.

818
00:47:59,080 --> 00:48:02,920
Speaker 2: So it's a different kind of kingship. Sometimes we go

819
00:48:02,920 --> 00:48:05,160
Speaker 2: on the streets and we ask people, what, to you

820
00:48:05,239 --> 00:48:07,640
Speaker 2: is the perfect king? Well, that he would take my

821
00:48:08,280 --> 00:48:11,480
Speaker 2: life into consideration, that he would go on the battlefield

822
00:48:11,719 --> 00:48:14,440
Speaker 2: and defend me and die for me. Does that usually

823
00:48:14,440 --> 00:48:15,680
Speaker 2: happen with kings?

824
00:48:15,880 --> 00:48:15,960
Speaker 1: No?

825
00:48:16,080 --> 00:48:18,879
Speaker 2: Through history, No, they think for themselves and they send

826
00:48:18,960 --> 00:48:20,759
Speaker 2: other people out to do that work for them. So

827
00:48:21,080 --> 00:48:23,239
Speaker 2: the objection here is that this could be staged, right,

828
00:48:23,320 --> 00:48:27,239
Speaker 2: someone could deliberately ride a donkey, right, And I don't

829
00:48:27,239 --> 00:48:30,480
Speaker 2: shy away from that. I'm going to actually say yes. Right.

830
00:48:30,880 --> 00:48:35,120
Speaker 2: That's exactly the point, because prophetic acts in the Hebrew

831
00:48:35,160 --> 00:48:41,760
Speaker 2: Bible are often intentionally enacted, right, They're meant to be seen. Okay,

832
00:48:42,040 --> 00:48:44,640
Speaker 2: Isaiah did it, Jeremiah did it, Ezekiel did it. They

833
00:48:44,640 --> 00:48:48,480
Speaker 2: all acted out their messages in public. Some of the

834
00:48:48,520 --> 00:48:52,200
Speaker 2: things that they did were as signs of things to come.

835
00:48:52,920 --> 00:48:55,560
Speaker 2: So the question is not could it be staged? The

836
00:48:55,640 --> 00:48:59,160
Speaker 2: question is does it match the prophetic pattern? And does

837
00:48:59,200 --> 00:49:03,760
Speaker 2: it happen in the right context? So you can't stage

838
00:49:03,840 --> 00:49:07,799
Speaker 2: how the public reacted to him, Okay. And when you

839
00:49:07,800 --> 00:49:11,200
Speaker 2: look at the context, this is in Jerusalem during the Passover,

840
00:49:11,239 --> 00:49:15,040
Speaker 2: a major feast, and this is a highly visible moment, right.

841
00:49:15,120 --> 00:49:17,960
Speaker 2: And in the Gospel of Matthew twenty one, verses four

842
00:49:18,040 --> 00:49:20,960
Speaker 2: and five, it says this took place to fulfill what

843
00:49:21,040 --> 00:49:23,759
Speaker 2: was spoken by the prophets saying say to the daughter

844
00:49:23,800 --> 00:49:26,320
Speaker 2: of Zion, behold, your king is coming to you. Humble

845
00:49:26,360 --> 00:49:30,279
Speaker 2: and mounted on a donkey, Jesus deliberately enters Jerusalem this

846
00:49:30,360 --> 00:49:35,160
Speaker 2: way publicly during the Passover and what we know about passover.

847
00:49:35,239 --> 00:49:38,040
Speaker 2: The lamb that was slain blood was put on the

848
00:49:38,080 --> 00:49:41,360
Speaker 2: altar to atone for sins that death would pass over. Okay,

849
00:49:41,560 --> 00:49:46,040
Speaker 2: this is extremely pregnant with symbolism. Here, this happens in

850
00:49:46,080 --> 00:49:49,880
Speaker 2: front of the crowds, and they recognize it, right, and

851
00:49:49,920 --> 00:49:53,920
Speaker 2: what do they do? Their response is immediate Hosanna to

852
00:49:54,000 --> 00:49:56,920
Speaker 2: the son of David. Right. And here we have the

853
00:49:56,960 --> 00:50:06,240
Speaker 2: Hebrew Hoshiah nah Oshiah nah save please or save us now, Okay,

854
00:50:06,239 --> 00:50:08,800
Speaker 2: that's what it means, and it comes from Psalm one eighteen,

855
00:50:08,960 --> 00:50:12,840
Speaker 2: verse twenty five. Save us, we pray, o Lord. And

856
00:50:12,920 --> 00:50:14,839
Speaker 2: by the first century it had become a shout of

857
00:50:14,920 --> 00:50:17,399
Speaker 2: praise and hope for deliverance. And this is what they're

858
00:50:17,440 --> 00:50:20,080
Speaker 2: saying when Jesus enters in on his donkey. This is

859
00:50:20,080 --> 00:50:23,680
Speaker 2: a public recognition, right, So what do we have here

860
00:50:23,719 --> 00:50:28,400
Speaker 2: in its fulfillment? Public public, visible entry into Jerusalem, intentional

861
00:50:28,400 --> 00:50:34,360
Speaker 2: prophetic act identifies himself as king, humble, not military, recognized

862
00:50:34,400 --> 00:50:37,799
Speaker 2: by the crowds, and it fits the setting and the expectation.

863
00:50:38,160 --> 00:50:38,680
Speaker 2: I love it. Now.

864
00:50:38,719 --> 00:50:42,600
Speaker 1: Of course, if Jesus did this intentionally and he wasn't

865
00:50:42,680 --> 00:50:46,759
Speaker 1: the Messiah, then he's an absolute fool for arranging his

866
00:50:46,800 --> 00:50:49,200
Speaker 1: life in a way to get crucified. But I do

867
00:50:49,239 --> 00:50:52,120
Speaker 1: find an interesting point, and that I've been challenged in

868
00:50:52,160 --> 00:50:56,440
Speaker 1: conversations that Jesus never claimed to be the Messiah, or

869
00:50:56,520 --> 00:50:59,319
Speaker 1: she can point towards Acts two thirty six, where he's

870
00:50:59,320 --> 00:51:02,279
Speaker 1: referred to as Siah. John four twenty six were in

871
00:51:02,360 --> 00:51:04,560
Speaker 1: reference to the woman at the well, he says, you know,

872
00:51:04,640 --> 00:51:08,279
Speaker 1: basically the one speaking to you, I am key, so

873
00:51:08,680 --> 00:51:12,400
Speaker 1: writing you know, the Synoptic Gospels report that Jesus rode

874
00:51:12,640 --> 00:51:16,640
Speaker 1: a donkey in This isn't the words I am the Messiah,

875
00:51:16,960 --> 00:51:21,719
Speaker 1: but is a claim to be the Messiah? Yeah, So

876
00:51:21,920 --> 00:51:24,799
Speaker 1: on on one hand, you might find skeptics that want

877
00:51:24,880 --> 00:51:28,240
Speaker 1: right off and say Jesus didn't claim to be the Messiah. Okay,

878
00:51:28,320 --> 00:51:30,919
Speaker 1: we have evidence that he did. But then people say, well,

879
00:51:30,960 --> 00:51:35,160
Speaker 1: he was just staging this, which the response is, no,

880
00:51:35,320 --> 00:51:40,160
Speaker 1: he's claiming to be the Messiah. That's the point exactly.

881
00:51:40,360 --> 00:51:41,480
Speaker 1: It's a messianic claim.

882
00:51:41,560 --> 00:51:43,040
Speaker 2: It is. Let me, let me let me add an

883
00:51:43,040 --> 00:51:46,120
Speaker 2: analogy to that. If I was to tell you, I'm

884
00:51:46,120 --> 00:51:48,080
Speaker 2: not going to tell you this word, but you know

885
00:51:48,160 --> 00:51:50,799
Speaker 2: I'm going to describe someone to you. He rides on

886
00:51:50,840 --> 00:51:52,920
Speaker 2: the top of a rocket. He goes out into outer space.

887
00:51:53,280 --> 00:51:55,240
Speaker 2: You know, he wears a helmet and a pressurized suit

888
00:51:55,600 --> 00:51:58,319
Speaker 2: and he does experiments in space. What would you call that?

889
00:51:59,440 --> 00:52:00,040
Speaker 1: Elon mus.

890
00:52:03,280 --> 00:52:06,480
Speaker 2: Keep going ob yeah, yeah, my six year old got that,

891
00:52:06,640 --> 00:52:08,480
Speaker 2: and I didn't use the word astronaut. But you know

892
00:52:08,520 --> 00:52:10,600
Speaker 2: from the description what it is. And that's exactly how

893
00:52:10,600 --> 00:52:14,760
Speaker 2: that the Tanach. You know, people expect so much more

894
00:52:15,280 --> 00:52:19,120
Speaker 2: because it doesn't fit their personal you know, present situation.

895
00:52:19,280 --> 00:52:21,280
Speaker 2: I want this and I need to get that from scripture.

896
00:52:21,560 --> 00:52:25,520
Speaker 2: But the Tanach and the New Testament paint a picture

897
00:52:25,600 --> 00:52:27,920
Speaker 2: of Jesus. And if you were to lay out the

898
00:52:27,920 --> 00:52:34,319
Speaker 2: description of Jesus, you know, he he forgives sins, right,

899
00:52:34,680 --> 00:52:37,879
Speaker 2: raises the dead. He himself was risen from the dead

900
00:52:37,880 --> 00:52:42,440
Speaker 2: and stayed alive. Right, if you list out the things

901
00:52:42,440 --> 00:52:46,160
Speaker 2: that Jesus did himself, you would say, well, walked on

902
00:52:46,200 --> 00:52:50,839
Speaker 2: the water, has control of the weather, yep, right, who

903
00:52:50,880 --> 00:52:55,080
Speaker 2: does that other than God? By his description you would say, oh, yeah,

904
00:52:55,120 --> 00:52:58,799
Speaker 2: that's obviously God. But that's how Jesus is described. So

905
00:52:58,840 --> 00:53:00,800
Speaker 2: if you lay out Jesus descript and you can say, okay,

906
00:53:01,280 --> 00:53:03,680
Speaker 2: that doesn't fit a normal mortal mortal man.

907
00:53:03,800 --> 00:53:05,840
Speaker 1: Love it. One observation before we move on. We have

908
00:53:06,400 --> 00:53:09,279
Speaker 1: prophecies like Michael five two, where Jesus is born, that

909
00:53:09,360 --> 00:53:12,840
Speaker 1: he can't control, and then prophecies like Zacharian nine to

910
00:53:12,920 --> 00:53:16,520
Speaker 1: nine that he can control. We have both, which I

911
00:53:16,520 --> 00:53:18,600
Speaker 1: think helps make a comprehensive case.

912
00:53:19,000 --> 00:53:23,240
Speaker 2: And there's nothing wrong with a prophet making a public

913
00:53:23,320 --> 00:53:25,920
Speaker 2: display of what is supposed to be happening.

914
00:53:26,120 --> 00:53:28,160
Speaker 1: Exactly well said, Okay, so this is the only one

915
00:53:28,200 --> 00:53:30,440
Speaker 1: we're going to move to. Next, the oldest one in

916
00:53:30,480 --> 00:53:33,239
Speaker 1: this list actually from the Torah. Ye, there's the others

917
00:53:33,280 --> 00:53:35,760
Speaker 1: in the Torah. Maybe the first could be Genesis three fifteen,

918
00:53:35,800 --> 00:53:40,360
Speaker 1: which is another conversation. But Deuteronomy eighteen fifteen is a

919
00:53:40,640 --> 00:53:42,600
Speaker 1: very important passage. Let's look at that one.

920
00:53:42,640 --> 00:53:45,719
Speaker 2: I love it right. The parallels are striking. So Moses says,

921
00:53:45,719 --> 00:53:47,440
Speaker 2: the Lord your God will raise up for you a

922
00:53:47,480 --> 00:53:50,879
Speaker 2: prophet like me from among you, from your brothers, from

923
00:53:50,880 --> 00:53:53,960
Speaker 2: your brothers. Right, it is him. You shall listen Deuteronomy

924
00:53:54,000 --> 00:53:57,879
Speaker 2: eighteen fifteen. And then again it says, I will raise

925
00:53:58,000 --> 00:54:00,319
Speaker 2: up for them a prophet like you, and I will

926
00:54:00,360 --> 00:54:02,240
Speaker 2: put my words in his mouth, and he shall speak

927
00:54:02,280 --> 00:54:04,239
Speaker 2: to them all that I command him, and that's s

928
00:54:04,239 --> 00:54:10,200
Speaker 2: Deuteronomy eighteen eighteen. So a prophet like Moses. Okay, what

929
00:54:10,200 --> 00:54:13,319
Speaker 2: does that actually mean. It's not just another prophet, right,

930
00:54:14,320 --> 00:54:17,880
Speaker 2: This is someone specifically like Moses. Right, And that matters

931
00:54:17,920 --> 00:54:22,040
Speaker 2: because Moses isn't just any prophet. Moses is like a category.

932
00:54:22,080 --> 00:54:23,040
Speaker 1: He's the prophet.

933
00:54:23,120 --> 00:54:25,520
Speaker 2: He's a category in and of himself. And the Torah

934
00:54:25,560 --> 00:54:29,600
Speaker 2: itself says there has not arisen a prophet in Israel

935
00:54:29,719 --> 00:54:32,160
Speaker 2: like Moses, whom the Lord knew face to face. This

936
00:54:32,239 --> 00:54:35,200
Speaker 2: is already towards the end of Deuteronomy in chapter thirty four.

937
00:54:36,040 --> 00:54:38,120
Speaker 2: So you can claim that it was something else, a

938
00:54:38,120 --> 00:54:39,799
Speaker 2: line of prophets and so on and so forth, but

939
00:54:39,880 --> 00:54:42,040
Speaker 2: that doesn't add up because of this specific verse as well.

940
00:54:42,040 --> 00:54:46,240
Speaker 2: But you have an expectation, which also means a future

941
00:54:46,280 --> 00:54:51,600
Speaker 2: figure will match or exceed the uniqueness of Moses. So

942
00:54:51,719 --> 00:54:53,880
Speaker 2: let's look at the pattern of Moses's life, and this

943
00:54:54,000 --> 00:54:57,280
Speaker 2: is really amazing. He was born under a death decree.

944
00:54:58,239 --> 00:55:02,279
Speaker 2: Pharaoh orders the killing of the Hebrew Infantskay, he's preserved

945
00:55:02,320 --> 00:55:06,040
Speaker 2: as a child. He's called out of Egypt, leads the

946
00:55:06,080 --> 00:55:09,680
Speaker 2: people through the water red sea, goes into the wilderness

947
00:55:09,680 --> 00:55:13,160
Speaker 2: for a period of testing, he ascends on a mountain

948
00:55:13,760 --> 00:55:17,640
Speaker 2: Mount SINAI, receives and delivers the law, acts as a

949
00:55:17,680 --> 00:55:20,680
Speaker 2: mediator between God and the people and delivers them from

950
00:55:20,760 --> 00:55:26,680
Speaker 2: slavery into a covenant. Okay. So that pattern is like

951
00:55:26,719 --> 00:55:30,839
Speaker 2: the template from Moses. The category for Moses, right, and

952
00:55:30,880 --> 00:55:34,000
Speaker 2: this object what's the objection, Well, this just refers to

953
00:55:34,040 --> 00:55:37,640
Speaker 2: the line of prophets in general or Joshua. Okay, I

954
00:55:37,680 --> 00:55:41,480
Speaker 2: hear that. And what's the response. Well, the response is

955
00:55:41,520 --> 00:55:43,840
Speaker 2: that in that if that were the case, Deuteronomy thirty

956
00:55:43,880 --> 00:55:47,240
Speaker 2: four to ten wouldn't say no profit like Moses has arisen.

957
00:55:48,000 --> 00:55:52,680
Speaker 2: So even after many prophets, the category remains open. Okay.

958
00:55:53,160 --> 00:55:56,120
Speaker 2: So let's now look at Jesus in that framework. This

959
00:55:56,200 --> 00:55:58,680
Speaker 2: is beautiful born under a death decree.

960
00:55:58,800 --> 00:55:59,240
Speaker 1: Yepkay.

961
00:55:59,280 --> 00:56:03,280
Speaker 2: Herod orders the killing of infants, called out of Egypt. Okay.

962
00:56:04,080 --> 00:56:06,480
Speaker 2: Matthew two fifteen says, out of Egypt, I called my son.

963
00:56:06,560 --> 00:56:11,040
Speaker 2: So Joseph was given a dream by an angel to

964
00:56:11,239 --> 00:56:15,520
Speaker 2: leave because Jesus was going to be hunted by King Herod.

965
00:56:17,280 --> 00:56:20,279
Speaker 2: Jesus passes through the water and his baptism goes into

966
00:56:20,320 --> 00:56:23,520
Speaker 2: the wilderness for forty days of testing. He ascends a

967
00:56:23,560 --> 00:56:27,400
Speaker 2: mountain and teaches. But instead of saying, thus says the Lord,

968
00:56:27,800 --> 00:56:30,360
Speaker 2: or watch what the Lord will do? He says, but

969
00:56:30,480 --> 00:56:35,120
Speaker 2: I say to you, Okay, he's not just delivering law.

970
00:56:35,719 --> 00:56:41,279
Speaker 2: He's speaking with direct authority and clarifying the Torah. This

971
00:56:41,320 --> 00:56:44,359
Speaker 2: is a really, really important point because not only does

972
00:56:44,880 --> 00:56:50,880
Speaker 2: the category line up, it's elevated. And even in religious Judaism,

973
00:56:51,160 --> 00:56:55,920
Speaker 2: in Midrash and Talmud, the Messiah will teach Torah or

974
00:56:55,960 --> 00:57:01,160
Speaker 2: reveal hidden things. So the argument is, and if Messiah

975
00:57:01,200 --> 00:57:04,879
Speaker 2: will bring greater clarity to the Torah, but who will

976
00:57:04,920 --> 00:57:12,200
Speaker 2: be the one doing it? Okay? Next he mediates, Okay,

977
00:57:12,239 --> 00:57:15,880
Speaker 2: this is my blood of the covenant. What did Moses

978
00:57:15,920 --> 00:57:18,280
Speaker 2: do when he made the covenant with the people? What

979
00:57:18,360 --> 00:57:19,360
Speaker 2: did he sprinkle on them?

980
00:57:19,840 --> 00:57:20,600
Speaker 1: Sprinkle the blood?

981
00:57:20,640 --> 00:57:24,480
Speaker 2: He sprinkled the blood on the people. Right here comes Jesus.

982
00:57:24,720 --> 00:57:27,400
Speaker 2: This is the blood of the new Covenant. Okay, where

983
00:57:27,400 --> 00:57:32,480
Speaker 2: do we find the expression of new covenant in the

984
00:57:32,520 --> 00:57:35,200
Speaker 2: Old Testament Jeremiah thirty one, which we'll get into in

985
00:57:35,240 --> 00:57:39,360
Speaker 2: a second. So he mediates the new covenant, and he

986
00:57:39,480 --> 00:57:44,800
Speaker 2: delivers not just from political bondage, but from sin. So

987
00:57:44,920 --> 00:57:50,000
Speaker 2: this isn't just a similarity, right, It's an escalation that

988
00:57:50,120 --> 00:57:53,840
Speaker 2: brings much more clarity to what Moses brought.

989
00:57:54,120 --> 00:57:58,040
Speaker 1: That's amazing. I love that all those factors, especially you

990
00:57:58,120 --> 00:58:02,960
Speaker 1: have Pharaoh killing all the baby's Herod killing all the babies,

991
00:58:03,360 --> 00:58:07,040
Speaker 1: a deliverer, a rescuer. You know what's interesting is Moses

992
00:58:07,200 --> 00:58:11,920
Speaker 1: is the deliverer of the people of Israel, and he's

993
00:58:12,480 --> 00:58:17,360
Speaker 1: on one hand, he's Hebrew, but he's also Egyptian. Jesus

994
00:58:17,440 --> 00:58:21,920
Speaker 1: the deliverer of mankind. He's human, but he's also God.

995
00:58:22,440 --> 00:58:25,440
Speaker 1: It's an interesting connection as well. Just to maybe add

996
00:58:25,440 --> 00:58:27,960
Speaker 1: to the case that you're making beautiful. Now, you mentioned

997
00:58:28,040 --> 00:58:31,520
Speaker 1: Jeremiah thirty one, thirty one through thirty four about the

998
00:58:31,560 --> 00:58:34,920
Speaker 1: new Covenant. Let's go there and keep the case moving forward.

999
00:58:34,960 --> 00:58:36,800
Speaker 2: All right, So I'm gonna start with an argument. Okay,

1000
00:58:37,080 --> 00:58:39,040
Speaker 2: why do we need a new Covenant? We got the

1001
00:58:39,120 --> 00:58:41,560
Speaker 2: old Covenant? Right, Why are you calling it new? And

1002
00:58:41,920 --> 00:58:44,280
Speaker 2: you know you're calling our covenant old? Right? A lot

1003
00:58:44,280 --> 00:58:49,360
Speaker 2: of Jewish people they respond to that emotionally, right, why

1004
00:58:49,360 --> 00:58:52,960
Speaker 2: are you calling our covenant old? And my response to

1005
00:58:53,000 --> 00:58:56,000
Speaker 2: that is, we're not calling your covenant old. God is

1006
00:58:56,600 --> 00:58:59,840
Speaker 2: right because he says behold the days are coming, declares

1007
00:58:59,880 --> 00:59:01,680
Speaker 2: the Lord. Well, I will make a new covenant with

1008
00:59:01,720 --> 00:59:03,880
Speaker 2: the House of Israel and the House of Judah, not

1009
00:59:04,440 --> 00:59:06,440
Speaker 2: like the covenant that I made with their fathers when

1010
00:59:06,440 --> 00:59:08,040
Speaker 2: I took them by the hand out of Egypt, the

1011
00:59:08,080 --> 00:59:16,640
Speaker 2: covenant that they broke, Not like Sinai. It's clear. It's explicit, okay,

1012
00:59:17,080 --> 00:59:19,360
Speaker 2: in Hebrew when it says I will make a new covenant,

1013
00:59:19,440 --> 00:59:21,880
Speaker 2: we have brie tra dashah. I use that a lot

1014
00:59:21,920 --> 00:59:23,680
Speaker 2: in my videos when I'm talking to Jewish people on

1015
00:59:23,680 --> 00:59:26,560
Speaker 2: the streets. Where does the brie tradashah the new Covenant

1016
00:59:26,640 --> 00:59:30,040
Speaker 2: come from? Oh, the Christians brought it. No, it actually

1017
00:59:30,080 --> 00:59:32,680
Speaker 2: is prophesied in the Book of Jeremiah. Oh, and then

1018
00:59:32,720 --> 00:59:34,919
Speaker 2: they read it and they go huh. And you see

1019
00:59:34,920 --> 00:59:37,080
Speaker 2: the wheels spinning and the eyes opening, and they just

1020
00:59:37,160 --> 00:59:40,200
Speaker 2: kind of like just processing. And sometimes that's all you

1021
00:59:40,240 --> 00:59:42,120
Speaker 2: need to do for a minute when you're talking to someone.

1022
00:59:43,520 --> 00:59:46,040
Speaker 2: This phrase matters because it goes way out of its

1023
00:59:46,080 --> 00:59:49,360
Speaker 2: way to say not like Sinai, which is the mosaic covenant.

1024
00:59:49,360 --> 00:59:51,800
Speaker 2: And then it explains what's different, Okay, what's different about

1025
00:59:51,840 --> 00:59:54,640
Speaker 2: the new Covenant. I'll put my law within them. I'll

1026
00:59:54,680 --> 00:59:57,360
Speaker 2: write it on their hearts. I will forgive their iniquity,

1027
00:59:57,400 --> 01:00:00,880
Speaker 2: and I will remember their sin no more. Okay, So

1028
01:00:00,920 --> 01:00:05,720
Speaker 2: this covenant is is internal. Right. First, we have the

1029
01:00:06,280 --> 01:00:09,400
Speaker 2: old Covenant, and whenever you have a covenant that comes

1030
01:00:09,440 --> 01:00:12,000
Speaker 2: to like Abraham was given a covenant, ye right, which

1031
01:00:12,080 --> 01:00:15,120
Speaker 2: was older than the Mosaic Covenant, which was older than

1032
01:00:15,160 --> 01:00:17,120
Speaker 2: the Dividic Covenant, which is older than the New covet.

1033
01:00:17,240 --> 01:00:19,160
Speaker 2: So every time you have a new covenant, the previous

1034
01:00:19,160 --> 01:00:22,240
Speaker 2: one is older, doesn't mean it's bad or right. They're

1035
01:00:22,240 --> 01:00:25,160
Speaker 2: all essential. They're all part of God's plan. And so

1036
01:00:25,880 --> 01:00:29,360
Speaker 2: this transformation that's happening from this new Covenant, it's not

1037
01:00:29,440 --> 01:00:32,480
Speaker 2: just instructional, right, do these new laws do these new things.

1038
01:00:32,520 --> 01:00:37,720
Speaker 2: It's a personal internal transformation, and it's centered on forgiveness

1039
01:00:39,000 --> 01:00:42,960
Speaker 2: and not repeated sacrifice. Okay, every year, what do we

1040
01:00:43,000 --> 01:00:45,400
Speaker 2: have you home? Keep poor? The day of atonement? Right,

1041
01:00:45,440 --> 01:00:49,960
Speaker 2: But the New Covenant talks about the removal of sin,

1042
01:00:50,040 --> 01:00:53,720
Speaker 2: the end of transgression. And that's what's so beautiful about it.

1043
01:00:53,760 --> 01:00:56,200
Speaker 2: I will forgive your sins and remember them no more,

1044
01:00:57,160 --> 01:01:00,840
Speaker 2: not continued sacrifice, not let's do it again next year. Right.

1045
01:01:01,760 --> 01:01:03,600
Speaker 2: So the text here is explicit, and we have a

1046
01:01:03,600 --> 01:01:07,680
Speaker 2: Hebrew word for new covenant, not renewed. We get that

1047
01:01:07,800 --> 01:01:10,960
Speaker 2: argument too. It's important, it's going to be renewed, it's

1048
01:01:11,000 --> 01:01:14,440
Speaker 2: going to be fixed. Right, No, we see new. It's explicit.

1049
01:01:14,520 --> 01:01:18,120
Speaker 2: It means radash is new, not mihrudash, which is renewed.

1050
01:01:18,160 --> 01:01:20,400
Speaker 2: So not like the covenant that I made with their fathers.

1051
01:01:20,440 --> 01:01:23,320
Speaker 2: So there's the contrast. Not a newer version, not Sinai

1052
01:01:23,400 --> 01:01:28,120
Speaker 2: two point zero. Okay, this is a new covenant at Sinai.

1053
01:01:28,480 --> 01:01:30,720
Speaker 2: The covenant was written on stone and Jeremiah written on

1054
01:01:30,760 --> 01:01:35,200
Speaker 2: the heart. Sinai mediated externally Jeremiah. There's an internal knowledge

1055
01:01:35,240 --> 01:01:42,640
Speaker 2: of God Sinai, ongoing sacrifice Jeremiah forgiveness fully granted. Okay,

1056
01:01:42,720 --> 01:01:45,680
Speaker 2: this isn't a reset, This isn't a renew this isn't

1057
01:01:45,680 --> 01:01:49,720
Speaker 2: a refresh of the old. He's describing something new, a major,

1058
01:01:49,760 --> 01:01:53,440
Speaker 2: major shift. When Jesus comes into Jerusalem on the Passover,

1059
01:01:53,760 --> 01:01:55,840
Speaker 2: he lifts the cup and he says, this is the

1060
01:01:55,880 --> 01:01:59,840
Speaker 2: new covenant in my blood, ushering in the new covenant

1061
01:01:59,840 --> 01:02:03,040
Speaker 2: that promised to us. Referring directly to Jeremiah thirty one,

1062
01:02:03,080 --> 01:02:05,680
Speaker 2: he says this in Luke twenty twenty two to twenty.

1063
01:02:06,240 --> 01:02:10,800
Speaker 2: He's not continuing Sinai. He's inaugurating what Jeremiah described.

1064
01:02:11,640 --> 01:02:13,200
Speaker 1: That's amazing. And the key to that you said is

1065
01:02:13,200 --> 01:02:16,600
Speaker 1: a few times this is not replaced in the Abrahamic covenant. No,

1066
01:02:16,680 --> 01:02:20,320
Speaker 1: it's very clear that it's the covenant at Cyinai and

1067
01:02:20,360 --> 01:02:25,080
Speaker 1: their sins will be remembered. No more so. It's fulfilling

1068
01:02:25,240 --> 01:02:28,200
Speaker 1: the Exodus covenant and all those they come before. But

1069
01:02:28,280 --> 01:02:29,800
Speaker 1: it's a fresh new covenant.

1070
01:02:30,040 --> 01:02:33,160
Speaker 2: And you made a great point because there were certain

1071
01:02:33,200 --> 01:02:36,080
Speaker 2: covenants that were unilateral. God made a covenant with Abraham.

1072
01:02:36,080 --> 01:02:38,200
Speaker 2: This is gonna happen with or without you bro that

1073
01:02:38,240 --> 01:02:38,760
Speaker 2: whatever you.

1074
01:02:38,760 --> 01:02:40,400
Speaker 1: Do, uncondition is happening.

1075
01:02:41,840 --> 01:02:43,960
Speaker 2: My word will happen, My word will go forth, and

1076
01:02:44,000 --> 01:02:46,120
Speaker 2: it will happen. Now, what was the Sinai covenant was

1077
01:02:46,160 --> 01:02:49,640
Speaker 2: a bilateral covenant. It was conditioned upon the people's response.

1078
01:02:50,120 --> 01:02:53,040
Speaker 2: They broke the covenant over and over again. Thus says

1079
01:02:53,080 --> 01:02:54,800
Speaker 2: the Lord I will bring a new covenant to the

1080
01:02:54,800 --> 01:02:56,560
Speaker 2: house of his God because he's full of mercy and

1081
01:02:56,600 --> 01:02:58,640
Speaker 2: grace right he wants to save his people.

1082
01:02:59,000 --> 01:03:02,000
Speaker 1: And this new covenant it's also unilaterally. He says, it's

1083
01:03:02,160 --> 01:03:04,880
Speaker 1: going to happen. That's right, and of course if Jesus

1084
01:03:04,960 --> 01:03:07,560
Speaker 1: in sigh, we believe it did. It happened clearly on

1085
01:03:07,600 --> 01:03:10,120
Speaker 1: the cross, yep, when he paid the debt for sin me.

1086
01:03:10,440 --> 01:03:13,080
Speaker 1: We have two more. These are two of my favorites,

1087
01:03:13,200 --> 01:03:15,040
Speaker 1: by the way, So we're going back to the Book

1088
01:03:15,040 --> 01:03:17,880
Speaker 1: of Daniel. We talked about Daniel chapter nine before, so

1089
01:03:17,880 --> 01:03:21,200
Speaker 1: we're going two chapters earlier. But it fits in the

1090
01:03:21,200 --> 01:03:24,120
Speaker 1: theme because of what it's referring to. So take us

1091
01:03:24,120 --> 01:03:26,280
Speaker 1: to Daniel seven thirteen through fourteen.

1092
01:03:26,440 --> 01:03:29,880
Speaker 2: Great. So this is really a wonderful prophecy because it

1093
01:03:30,000 --> 01:03:32,800
Speaker 2: ties into what we spoke about in the beginning. How

1094
01:03:32,840 --> 01:03:35,520
Speaker 2: do prophecies unfold? What is the pattern? We're going to

1095
01:03:35,520 --> 01:03:39,560
Speaker 2: discuss that a little bit later. Okay. Daniel seventh, verse

1096
01:03:39,640 --> 01:03:43,280
Speaker 2: thirteen through fourteen is a future fulfillment that Jesus quotes. Okay,

1097
01:03:43,880 --> 01:03:47,280
Speaker 2: and if he fulfilled the rest, we can count on

1098
01:03:47,360 --> 01:03:50,120
Speaker 2: him for doing this. It says one like a son

1099
01:03:50,160 --> 01:03:53,920
Speaker 2: of Man, coming with the clouds, and to him was

1100
01:03:53,960 --> 01:03:58,480
Speaker 2: given dominion, and all people should serve him. Okay, a

1101
01:03:58,520 --> 01:04:00,760
Speaker 2: son of man like a son of man. And in

1102
01:04:00,800 --> 01:04:04,200
Speaker 2: Hebrew son of man is Benadam, which is translates into

1103
01:04:04,280 --> 01:04:08,720
Speaker 2: human being. One like a human being coming with the clouds,

1104
01:04:08,760 --> 01:04:11,800
Speaker 2: and whose prerogative is it to ride the clouds? It's

1105
01:04:11,800 --> 01:04:14,480
Speaker 2: the Lord's paragaby, it's divine right. So he's coming with

1106
01:04:14,480 --> 01:04:17,120
Speaker 2: the clouds, and to him was given dominion, and all

1107
01:04:17,160 --> 01:04:19,520
Speaker 2: people should serve him. Now people can gloss over the

1108
01:04:19,520 --> 01:04:21,760
Speaker 2: word serve him. And in Daniel a lot of Aramaic

1109
01:04:21,840 --> 01:04:28,680
Speaker 2: is used. That word in Hebrew Aramaic actually is yfal hun. Okay,

1110
01:04:28,760 --> 01:04:31,200
Speaker 2: it sounds like Hebrew. It's very similar to Hebrew. And

1111
01:04:31,240 --> 01:04:34,040
Speaker 2: the root of that word is pey la maret, which

1112
01:04:34,080 --> 01:04:40,680
Speaker 2: is plach, which means service to God in a way

1113
01:04:40,760 --> 01:04:45,000
Speaker 2: that's higher than regular human service, worship given to God right,

1114
01:04:45,040 --> 01:04:50,520
Speaker 2: and that used that word or from that rootlach, pilach

1115
01:04:50,600 --> 01:04:53,920
Speaker 2: or plach is used elsewhere in Daniel for unique service

1116
01:04:53,960 --> 01:04:56,520
Speaker 2: to God. Okay. So when it says here that to

1117
01:04:56,640 --> 01:05:00,520
Speaker 2: him was given dominion, and all peoples, okay, including the

1118
01:05:00,600 --> 01:05:04,000
Speaker 2: nations self serve him. When I talk to people on

1119
01:05:04,040 --> 01:05:07,600
Speaker 2: the streets, I'm like, how is it that billions of

1120
01:05:07,640 --> 01:05:11,600
Speaker 2: Christians throughout history and millions and millions of Christians today

1121
01:05:11,600 --> 01:05:14,040
Speaker 2: believe in the God of Abraham. Isaac and Jacob, how

1122
01:05:14,080 --> 01:05:18,520
Speaker 2: is that possible if not for Jesus, And they're like, huh,

1123
01:05:18,640 --> 01:05:19,120
Speaker 2: good point.

1124
01:05:19,200 --> 01:05:20,040
Speaker 1: It's a great question.

1125
01:05:20,600 --> 01:05:22,960
Speaker 2: So what's the objection to this? Well, some interpret the

1126
01:05:22,960 --> 01:05:25,760
Speaker 2: Son of Man as symbolic of Israel once again, but

1127
01:05:25,800 --> 01:05:29,720
Speaker 2: even then, the figure is described in a highly individual term,

1128
01:05:30,280 --> 01:05:33,959
Speaker 2: coming with the clouds of heaven, receiving dominion, and being

1129
01:05:34,000 --> 01:05:36,640
Speaker 2: served in a way that echoes the language used for

1130
01:05:36,720 --> 01:05:39,920
Speaker 2: God in the Book of Daniel. So the question becomes

1131
01:05:41,000 --> 01:05:45,480
Speaker 2: whether this is just a symbol or a representative figure

1132
01:05:45,520 --> 01:05:50,520
Speaker 2: who embodies that role. Okay, And what's the response, Well,

1133
01:05:50,680 --> 01:05:56,120
Speaker 2: it's talking about a individual figure receives divine level service

1134
01:05:56,200 --> 01:05:59,080
Speaker 2: or worship. Right, So when Jesus uses the title son

1135
01:05:59,120 --> 01:06:03,080
Speaker 2: of Man, he's not just saying human being. That was

1136
01:06:03,200 --> 01:06:09,040
Speaker 2: like his favorite description or title for himself because he

1137
01:06:09,120 --> 01:06:15,120
Speaker 2: knew how biblically in the Tanacha referenced the Messiah. So

1138
01:06:15,160 --> 01:06:17,200
Speaker 2: he's not just saying a human being. He's directly he's

1139
01:06:17,280 --> 01:06:20,720
Speaker 2: quoting directly or drawing directly from Daniel seven verses thirteen

1140
01:06:20,720 --> 01:06:22,640
Speaker 2: for fourteen, where the Son of Man comes with the

1141
01:06:22,640 --> 01:06:25,160
Speaker 2: clouds of heaven and has given authority, dominion and a kingdom,

1142
01:06:25,360 --> 01:06:27,920
Speaker 2: where the nations cell serve him, and in the clearest

1143
01:06:27,920 --> 01:06:31,280
Speaker 2: moment is at his trial. Okay, when he says, like

1144
01:06:31,320 --> 01:06:33,120
Speaker 2: I said before, you will see the Son of Man

1145
01:06:33,360 --> 01:06:36,400
Speaker 2: seated at the right hand of the power and coming

1146
01:06:36,440 --> 01:06:40,200
Speaker 2: with the clouds of heaven. And what are the religious

1147
01:06:40,240 --> 01:06:45,520
Speaker 2: taders do tear their clothes? Right, blasphemy and they wanted

1148
01:06:45,560 --> 01:06:49,240
Speaker 2: to kill him, right. So this is a direct reference

1149
01:06:49,240 --> 01:06:54,720
Speaker 2: to Daniel seven and combine with Psalm one ten. Okay,

1150
01:06:54,800 --> 01:07:01,160
Speaker 2: the reaction is immediate. He's accused of blasphemy. They understood

1151
01:07:01,160 --> 01:07:04,160
Speaker 2: exactly what he was claim claiming not just authority, but

1152
01:07:04,440 --> 01:07:10,000
Speaker 2: a share in God's own authority and rule. Okay, so

1153
01:07:10,040 --> 01:07:12,600
Speaker 2: what do we have for the fulfillment this divine authority

1154
01:07:12,760 --> 01:07:16,320
Speaker 2: was claimed by Jesus Like you said, Oh, he never

1155
01:07:16,320 --> 01:07:18,360
Speaker 2: claimed to be Messiah. Oh yes he did. And people

1156
01:07:18,440 --> 01:07:21,040
Speaker 2: knew that, even the Son of Man. It was a

1157
01:07:21,040 --> 01:07:26,240
Speaker 2: well known term to describe this figure, this messianic figure.

1158
01:07:26,320 --> 01:07:29,640
Speaker 1: Yeah, there's clear examples where Jesus claims to be Messiah

1159
01:07:29,880 --> 01:07:32,040
Speaker 1: in the example of writing a donkey into town or

1160
01:07:32,040 --> 01:07:34,440
Speaker 1: in John four twenty and this is an example of

1161
01:07:34,480 --> 01:07:39,360
Speaker 1: claiming Messiah but claimed to be the divine figure of

1162
01:07:40,080 --> 01:07:43,480
Speaker 1: Daniel chapter seven right at his trial, which would make

1163
01:07:43,520 --> 01:07:45,440
Speaker 1: sense towards the end of his life saying, let me

1164
01:07:45,560 --> 01:07:49,160
Speaker 1: just sum it all up and be super clear. That's

1165
01:07:49,200 --> 01:07:52,120
Speaker 1: what he's put to death for, is his claims that

1166
01:07:52,160 --> 01:07:54,640
Speaker 1: he makes. And of course there's political reasons tied into that,

1167
01:07:55,280 --> 01:07:56,840
Speaker 1: but I think about your point about this is a

1168
01:07:56,880 --> 01:08:01,000
Speaker 1: figure that deserves the highest level of worship ship. You

1169
01:08:01,040 --> 01:08:02,920
Speaker 1: have an acts ten, you have people that you know,

1170
01:08:03,000 --> 01:08:06,080
Speaker 1: Cornelius wants to worship Peter's like, stand up. I'm also

1171
01:08:06,200 --> 01:08:09,800
Speaker 1: man have in Revelation worshiping an angel. Nope, do not

1172
01:08:09,880 --> 01:08:14,000
Speaker 1: worship an angel. Jesus allows it, and he invites it

1173
01:08:14,240 --> 01:08:16,519
Speaker 1: and makes it clear that he is that figure that

1174
01:08:16,560 --> 01:08:20,639
Speaker 1: goes back to Daniel seven. Pretty powerful fulfilled prophecy and claim.

1175
01:08:20,720 --> 01:08:22,479
Speaker 2: Yeah, and what does Thomas call him when he sees

1176
01:08:22,520 --> 01:08:24,680
Speaker 2: the hands and you know the peers, the peers to

1177
01:08:24,720 --> 01:08:26,439
Speaker 2: the side, you know, puts his hands on his on

1178
01:08:26,479 --> 01:08:29,160
Speaker 2: the holes, you know, my lord, my God, and Jesus

1179
01:08:29,160 --> 01:08:31,240
Speaker 2: doesn't doesn't deny that claim.

1180
01:08:31,479 --> 01:08:34,760
Speaker 1: Amen. Good stuff, all right? So one more yep. And

1181
01:08:34,800 --> 01:08:37,719
Speaker 1: I've actually been studying through Isaiah and just reading Isaiah

1182
01:08:37,840 --> 01:08:40,400
Speaker 1: nine and eleven and fourteen.

1183
01:08:40,520 --> 01:08:41,040
Speaker 2: So this is.

1184
01:08:41,120 --> 01:08:43,680
Speaker 1: Fresh in my mind. Nice, But I'm curious for you

1185
01:08:43,800 --> 01:08:46,439
Speaker 1: to break down Isaiah nine six and why it's so important.

1186
01:08:46,479 --> 01:08:48,160
Speaker 2: Yeah, this is another one of the passages that I'll

1187
01:08:48,200 --> 01:08:49,680
Speaker 2: read to people on the streets and I get a

1188
01:08:49,680 --> 01:08:51,519
Speaker 2: lot of criticism for it. Oh, you're bringing this out.

1189
01:08:51,520 --> 01:08:53,720
Speaker 2: You're tricking Jews and you know you're opening up the

1190
01:08:53,760 --> 01:08:56,759
Speaker 2: passage and you know, But it's not. It's not tricking.

1191
01:08:56,800 --> 01:08:59,160
Speaker 2: It's it's I want the Jewish people to look at

1192
01:08:59,160 --> 01:09:01,880
Speaker 2: the text as it is, and I want their mind

1193
01:09:02,040 --> 01:09:05,160
Speaker 2: to start thinking about it. I'm not trying to prove

1194
01:09:05,200 --> 01:09:07,320
Speaker 2: that this person is wrong. I'm trying to show them

1195
01:09:07,320 --> 01:09:10,160
Speaker 2: what scripture says and have them come to a conclusion

1196
01:09:10,439 --> 01:09:12,960
Speaker 2: that they can go test. Don't take my word for it,

1197
01:09:13,160 --> 01:09:16,360
Speaker 2: but look at what the text says. Now, go investigate it. Okay.

1198
01:09:16,360 --> 01:09:18,320
Speaker 2: I trust that God will do the work, all right.

1199
01:09:18,400 --> 01:09:20,040
Speaker 2: I don't have to bring someone from a to Z

1200
01:09:20,560 --> 01:09:25,080
Speaker 2: in one conversation, right. I want to make Jesus known. Right.

1201
01:09:25,160 --> 01:09:27,719
Speaker 2: So this is what's fascinating, And this is a passage

1202
01:09:27,760 --> 01:09:30,639
Speaker 2: that a lot of Jewish people grow up hearing. It says,

1203
01:09:30,640 --> 01:09:33,160
Speaker 2: for to us a child is born, for to us,

1204
01:09:33,240 --> 01:09:36,960
Speaker 2: a son is given the government will be upon his shoulder,

1205
01:09:37,760 --> 01:09:41,880
Speaker 2: and his name will be called wonderful counselor Mighty God,

1206
01:09:42,560 --> 01:09:48,719
Speaker 2: everlasting Father, Prince of peace. Okay, what a claim. Okay,

1207
01:09:48,960 --> 01:09:52,320
Speaker 2: it's not abstract. This is a human figure, a child,

1208
01:09:52,600 --> 01:09:57,000
Speaker 2: a son, a ruler. Right. But then the names they

1209
01:09:57,000 --> 01:10:00,160
Speaker 2: start stacking up. Yeah, you know what I mean, called

1210
01:10:00,240 --> 01:10:04,280
Speaker 2: Mighty God, you know, wonderful counselor everlasting Father, prince abest.

1211
01:10:04,320 --> 01:10:06,280
Speaker 2: Now when you stop for a second, you say a

1212
01:10:06,360 --> 01:10:09,960
Speaker 2: child called mighty God. That's strange, right, And this in

1213
01:10:10,000 --> 01:10:15,479
Speaker 2: the Hebrew. We have the Hebrew here elgibol. Okay, Mighty God,

1214
01:10:15,840 --> 01:10:20,080
Speaker 2: elgibo that's what that means in Hebrew. And it shows

1215
01:10:20,160 --> 01:10:23,360
Speaker 2: up again and again just one chapter later in the

1216
01:10:23,360 --> 01:10:27,160
Speaker 2: Book of Isaiah ten twenty one, where it clearly refers

1217
01:10:27,200 --> 01:10:31,719
Speaker 2: to the Lord himself using the same word. So, Isaiah,

1218
01:10:31,720 --> 01:10:35,439
Speaker 2: he's not just using light language. He's not just saying

1219
01:10:35,479 --> 01:10:40,160
Speaker 2: god like or heroic. He's saying Mighty God, a son

1220
01:10:40,200 --> 01:10:44,320
Speaker 2: called God, okay, and titles that are reserved only for

1221
01:10:44,320 --> 01:10:47,439
Speaker 2: God himself. So now you have this tension, and what

1222
01:10:47,520 --> 01:10:50,800
Speaker 2: a lot of Jewish people do when they read scripture

1223
01:10:51,080 --> 01:10:53,559
Speaker 2: and there's a tension there, like you have with Angel

1224
01:10:53,560 --> 01:10:55,240
Speaker 2: of the Lord, like you have with the Son being called.

1225
01:10:55,479 --> 01:10:59,800
Speaker 2: They'll force it into sorry, they'll force it into one category.

1226
01:11:00,080 --> 01:11:04,519
Speaker 2: But instead of avoiding the tension, it's important to sit

1227
01:11:04,600 --> 01:11:07,880
Speaker 2: in the tension and allow the tension to be there. Right.

1228
01:11:08,240 --> 01:11:10,960
Speaker 2: And so here's the question I put on the table, Right,

1229
01:11:11,920 --> 01:11:14,320
Speaker 2: what category do we have for that? Because if we

1230
01:11:14,400 --> 01:11:16,320
Speaker 2: flatten it, like we've put it into one category, we

1231
01:11:16,400 --> 01:11:18,080
Speaker 2: lose the weight of all the language. And but if

1232
01:11:18,120 --> 01:11:21,400
Speaker 2: we take it seriously, Isaiah is opening the door to

1233
01:11:21,439 --> 01:11:24,200
Speaker 2: something bigger than a normal king. So it's not a contradiction.

1234
01:11:24,280 --> 01:11:28,920
Speaker 2: It's just complex, a ruler who's truly human yet described

1235
01:11:29,080 --> 01:11:33,400
Speaker 2: in ways that push into identity of God himself. Okay,

1236
01:11:34,360 --> 01:11:36,719
Speaker 2: in the Tanakh we have this Angel of the Lord

1237
01:11:36,720 --> 01:11:38,760
Speaker 2: figure we're not going to talk about that today, but

1238
01:11:38,840 --> 01:11:41,200
Speaker 2: he speaks as God in the first person, as God

1239
01:11:41,240 --> 01:11:45,639
Speaker 2: does only things God can do, identified with God, yet

1240
01:11:46,120 --> 01:11:49,840
Speaker 2: distinct from God. That tension is there. And what I'm

1241
01:11:50,000 --> 01:11:52,879
Speaker 2: encouraging Jewish people to do is to not erase the tension,

1242
01:11:53,160 --> 01:11:56,880
Speaker 2: but to sit in it and try to work through it.

1243
01:11:57,160 --> 01:11:58,960
Speaker 2: Not through this is what I think it means. But

1244
01:11:58,960 --> 01:12:01,680
Speaker 2: what is the pattern in the show. So this is

1245
01:12:01,720 --> 01:12:06,000
Speaker 2: not a New Testament idea being forced backwards. Okay. So

1246
01:12:06,080 --> 01:12:10,080
Speaker 2: the common arguments against this is that it's about Hezekiah okay,

1247
01:12:10,160 --> 01:12:14,200
Speaker 2: not a future Messiah. Isaiah's described as you know's describing

1248
01:12:14,200 --> 01:12:17,280
Speaker 2: a near term dividic king in his own time. Okay.

1249
01:12:17,520 --> 01:12:20,479
Speaker 2: Another argument is that the names don't mean the names

1250
01:12:20,520 --> 01:12:25,439
Speaker 2: don't mean the child is divine. These names are God. Actually,

1251
01:12:26,360 --> 01:12:31,479
Speaker 2: the Mighty God, the Eternal Father is calling him the

1252
01:12:31,520 --> 01:12:36,200
Speaker 2: Prince of peace. But again, anybody that knows Hebrew reads

1253
01:12:36,280 --> 01:12:39,720
Speaker 2: the passage in Hebrew, and whenever you had the kiashimo,

1254
01:12:40,560 --> 01:12:43,280
Speaker 2: his name will be called, you have the names following.

1255
01:12:44,439 --> 01:12:46,559
Speaker 2: It happens all throughout the Tanah. When someone is given

1256
01:12:46,600 --> 01:12:50,200
Speaker 2: a name kashimo and then the names come. This is

1257
01:12:50,240 --> 01:12:53,080
Speaker 2: exactly the same syntax. His name will be called and

1258
01:12:53,120 --> 01:12:56,200
Speaker 2: then the names follow. So you can take the names

1259
01:12:56,240 --> 01:12:58,640
Speaker 2: after that, put them in front and say, well, the

1260
01:12:58,720 --> 01:13:02,320
Speaker 2: Mighty God, the Everlasting fo the Wonderful Counselor is calling

1261
01:13:02,400 --> 01:13:08,479
Speaker 2: him the Prince of peace. Doesn't work, It's a mistranslation. Okay. So,

1262
01:13:09,760 --> 01:13:12,360
Speaker 2: like I just talked about the Hebrew naming patterns, okay,

1263
01:13:13,000 --> 01:13:15,760
Speaker 2: And it says also that there's no explicit Messiah term

1264
01:13:15,800 --> 01:13:19,720
Speaker 2: in the passage. Okay, that's fine, but it's not and

1265
01:13:19,760 --> 01:13:22,360
Speaker 2: that's it's not necessarily about an ultimate redeeming figure. But

1266
01:13:22,360 --> 01:13:24,439
Speaker 2: we understand and we're going to get into this as

1267
01:13:24,479 --> 01:13:29,280
Speaker 2: the final thing here, prophetic pattern. Right, you can recognize

1268
01:13:29,320 --> 01:13:33,400
Speaker 2: someone based on who they are, what they do, how

1269
01:13:33,400 --> 01:13:36,720
Speaker 2: they're described, and what they fulfill, not necessarily. You know,

1270
01:13:37,080 --> 01:13:40,000
Speaker 2: he never said he was God. It's like, okay, but

1271
01:13:40,320 --> 01:13:42,640
Speaker 2: I don't have to say I'm an astronaut for you

1272
01:13:42,720 --> 01:13:45,000
Speaker 2: to know what I do. I just I'll give you

1273
01:13:45,040 --> 01:13:47,280
Speaker 2: an explanation of who I am and what I do.

1274
01:13:47,400 --> 01:13:52,599
Speaker 2: You'll know. You'll know. So Hezekiah doesn't fit the scope. Okay,

1275
01:13:52,840 --> 01:13:55,040
Speaker 2: there's no eternal rain, there's no global peace, there's no

1276
01:13:55,120 --> 01:13:59,320
Speaker 2: lasting transformation. Elgi boor Mighty God is not a light title. Okay.

1277
01:13:59,360 --> 01:14:01,360
Speaker 2: It's used in the Book of Isaiah in ten twenty one,

1278
01:14:01,400 --> 01:14:04,799
Speaker 2: clearly for God himself. The grammar naturally places the title

1279
01:14:04,840 --> 01:14:07,160
Speaker 2: on the child, not on God as a separate subject.

1280
01:14:08,160 --> 01:14:13,840
Speaker 2: Hebrew names usually point to God, not identify someone as God.

1281
01:14:13,880 --> 01:14:16,840
Speaker 2: It's a very very big objection. All kinds of people

1282
01:14:16,880 --> 01:14:19,160
Speaker 2: have the name of God in their names. In Hebrew.

1283
01:14:19,200 --> 01:14:21,920
Speaker 2: You've got you know, God is my this, and God

1284
01:14:21,960 --> 01:14:24,000
Speaker 2: is my Savior, and God is my Light, and God

1285
01:14:24,080 --> 01:14:26,080
Speaker 2: is this. And yes, you have names. This is a

1286
01:14:26,080 --> 01:14:29,840
Speaker 2: common objection. You have names in Hebrew that have the

1287
01:14:29,880 --> 01:14:34,920
Speaker 2: word l in them, but nobody is called God.

1288
01:14:35,720 --> 01:14:37,559
Speaker 1: Big difference, very big difference.

1289
01:14:37,680 --> 01:14:44,040
Speaker 2: You have descriptions versus the title titles exactly. So Verse

1290
01:14:44,080 --> 01:14:48,200
Speaker 2: seven expands the scope to endless rule, justice forever, far

1291
01:14:48,280 --> 01:14:51,160
Speaker 2: beyond any historical king. So of the increase of his

1292
01:14:51,240 --> 01:14:52,920
Speaker 2: government and peace there will be no end. This is

1293
01:14:52,960 --> 01:14:56,960
Speaker 2: the continuation of the of the passage on the throne

1294
01:14:56,960 --> 01:14:58,760
Speaker 2: of David, and over his kingdom. There will be no

1295
01:14:58,920 --> 01:15:01,519
Speaker 2: end to establish and to uphold it with justice and

1296
01:15:01,600 --> 01:15:05,400
Speaker 2: righteousness from this time forth and forever more. And one

1297
01:15:05,479 --> 01:15:08,080
Speaker 2: thing that I love is the last sentence of this passage,

1298
01:15:08,920 --> 01:15:13,639
Speaker 2: the zeal of the Lord of Hosts will do this. Oh,

1299
01:15:13,680 --> 01:15:15,800
Speaker 2: this was all fulfilled in that time. This was a

1300
01:15:15,840 --> 01:15:22,320
Speaker 2: prophecy back then. Then Why the future prophetic pointing? Okay,

1301
01:15:22,439 --> 01:15:25,120
Speaker 2: why the zeal of the Lord of Hosts will do this?

1302
01:15:25,120 --> 01:15:28,080
Speaker 2: This is a future pointing to something coming fulfilled in

1303
01:15:28,840 --> 01:15:29,439
Speaker 2: a future time.

1304
01:15:30,320 --> 01:15:32,280
Speaker 1: Love it good stuff. Now I have one last question

1305
01:15:32,360 --> 01:15:35,080
Speaker 1: for you yep about typology, but maybe one more time.

1306
01:15:35,080 --> 01:15:37,840
Speaker 1: We did this at five kind of step back for

1307
01:15:37,960 --> 01:15:41,599
Speaker 1: somebody who goes, okay, give me the tweet of these

1308
01:15:41,720 --> 01:15:44,439
Speaker 1: ten what they lie up just lying together, kind of

1309
01:15:44,479 --> 01:15:47,880
Speaker 1: the key hooks about what we should expect in this

1310
01:15:48,040 --> 01:15:49,360
Speaker 1: coming Messiah.

1311
01:15:49,479 --> 01:15:53,640
Speaker 2: Okay, So we have from the beginning, we have a

1312
01:15:53,680 --> 01:15:55,840
Speaker 2: place where the Messiah is supposed to be born, come

1313
01:15:55,880 --> 01:15:58,880
Speaker 2: out of yep. We have a suffering servant who is

1314
01:15:59,360 --> 01:16:02,759
Speaker 2: of the people, but distinct from the people, innocent taking

1315
01:16:02,840 --> 01:16:08,920
Speaker 2: upon the sins of others. We have kingly predictions of

1316
01:16:09,240 --> 01:16:13,000
Speaker 2: the timing of Messiah, King Messiah coming before this destruction

1317
01:16:13,080 --> 01:16:17,519
Speaker 2: of the Second Temple. We have the kingly prophecy of

1318
01:16:18,040 --> 01:16:23,160
Speaker 2: the humble King coming to deliver peace into the city,

1319
01:16:23,240 --> 01:16:25,719
Speaker 2: riding on a donkey, lowly and humble on a donkey

1320
01:16:25,840 --> 01:16:33,360
Speaker 2: coming in. We have titles of a son being born

1321
01:16:33,520 --> 01:16:37,760
Speaker 2: who is called Mighty God. We have a prophet like Moses,

1322
01:16:38,280 --> 01:16:42,440
Speaker 2: who not only fits the description the category of Moses,

1323
01:16:43,840 --> 01:16:47,880
Speaker 2: but elevates and makes the Torah even more clear, which

1324
01:16:47,920 --> 01:16:50,840
Speaker 2: within Jewish tradition we know the Messiah is supposed to do.

1325
01:16:52,760 --> 01:16:55,559
Speaker 2: We have a new covenant that has promised to us

1326
01:16:55,600 --> 01:16:59,280
Speaker 2: in Jeremiah thirty one where Jesus comes to Jerusalem lifts

1327
01:16:59,320 --> 01:17:02,160
Speaker 2: the cup on the path over. What an amazing time

1328
01:17:02,200 --> 01:17:08,200
Speaker 2: period to do that, inaugurating the New Covenant, and we

1329
01:17:08,320 --> 01:17:16,080
Speaker 2: have the I don't want to ruin your your short

1330
01:17:16,160 --> 01:17:17,120
Speaker 2: video here you're.

1331
01:17:17,360 --> 01:17:19,320
Speaker 1: Oh, no, you're doing awesome. I don't need a clip

1332
01:17:19,320 --> 01:17:21,120
Speaker 1: on this. I just need you to piece them as

1333
01:17:21,160 --> 01:17:22,520
Speaker 1: a whole, piece them together.

1334
01:17:22,520 --> 01:17:27,360
Speaker 2: Right, And we have Jesus inaugurating that new Covenant. Amazing

1335
01:17:27,720 --> 01:17:30,040
Speaker 2: during the passover. Yeah, so you can edit that out.

1336
01:17:30,240 --> 01:17:32,360
Speaker 1: Oh, I'm not worried about yet. It's actually asking you

1337
01:17:32,400 --> 01:17:34,439
Speaker 1: to ten in a row is like impossible. But just

1338
01:17:34,479 --> 01:17:36,920
Speaker 1: for people to get a sense of how many details

1339
01:17:36,960 --> 01:17:40,600
Speaker 1: we have, by the way, from minor profits, major profits,

1340
01:17:40,920 --> 01:17:44,639
Speaker 1: from the Psalms. Yeah, we also have from Deuteronomy, from

1341
01:17:44,680 --> 01:17:47,400
Speaker 1: the Torah, and there's plenty of others we could have taken,

1342
01:17:47,520 --> 01:17:50,320
Speaker 1: like even in Genesis forty nine about from the line

1343
01:17:50,320 --> 01:17:52,880
Speaker 1: of Judah for example, from the sea of the woman.

1344
01:17:53,240 --> 01:17:56,000
Speaker 1: We've only really touched a small person so many years.

1345
01:17:56,320 --> 01:18:00,559
Speaker 1: But talk about typology because sometimes there's a confuse about

1346
01:18:00,560 --> 01:18:03,800
Speaker 1: what this means and how it helps us make sense

1347
01:18:03,880 --> 01:18:05,080
Speaker 1: of the old Testament better.

1348
01:18:05,280 --> 01:18:10,919
Speaker 2: Yes, there's a pattern that happens throughout the Hebrew scriptures

1349
01:18:11,880 --> 01:18:14,479
Speaker 2: that if you ignore and think of the Torah, for instance,

1350
01:18:14,520 --> 01:18:19,160
Speaker 2: as a law book instead of a narrative with laws

1351
01:18:19,280 --> 01:18:22,920
Speaker 2: in it and a process that the Lord is taking

1352
01:18:23,040 --> 01:18:26,760
Speaker 2: the people through, you're going to miss these beautiful patterns

1353
01:18:26,800 --> 01:18:30,479
Speaker 2: that repeat over and over again. So some people will say, oh,

1354
01:18:30,479 --> 01:18:32,799
Speaker 2: there's you know, three hundred over three hundred mesadenic prophecies

1355
01:18:32,800 --> 01:18:35,480
Speaker 2: that Jesus fulfilled or is going to fulfill all of them.

1356
01:18:35,760 --> 01:18:38,439
Speaker 2: But when you really look at scripture, the entirety of

1357
01:18:38,479 --> 01:18:43,240
Speaker 2: scripture is prophetic. It's a huge prophecy in and of itself.

1358
01:18:44,000 --> 01:18:50,920
Speaker 2: The pattern God sends his servants. They're rejected, they're mocked,

1359
01:18:51,560 --> 01:18:55,479
Speaker 2: they're beaten, they're killed again. Elijah, they have killed your

1360
01:18:55,520 --> 01:19:00,000
Speaker 2: prophets with the sword. Moses is rejected. David is overlooked

1361
01:19:00,120 --> 01:19:03,519
Speaker 2: and hunted. The prophets are ignored, persecuted, and even killed

1362
01:19:03,840 --> 01:19:11,639
Speaker 2: right then recognized later. And you don't hear this today.

1363
01:19:12,040 --> 01:19:16,439
Speaker 2: You know, our people, our people rejected Jeremiah, Isaiah, Moses

1364
01:19:16,520 --> 01:19:19,240
Speaker 2: and Elijah and so on. Therefore we reject them today too.

1365
01:19:19,920 --> 01:19:24,519
Speaker 2: No rejection is the pattern. Okay, you see it happening

1366
01:19:24,560 --> 01:19:27,719
Speaker 2: over and over and over again. The recognition comes later.

1367
01:19:28,040 --> 01:19:29,280
Speaker 2: Like I said, I'm going to bring it back to

1368
01:19:29,320 --> 01:19:36,040
Speaker 2: the beginning. The people were promised a great nation through Abraham.

1369
01:19:36,960 --> 01:19:43,080
Speaker 2: There they were in Egypt, being persecuted, enslaved. If someone

1370
01:19:43,120 --> 01:19:48,360
Speaker 2: looked at that prophetic prophecy of Abraham getting the the

1371
01:19:48,600 --> 01:19:51,479
Speaker 2: covenant of becoming a great nation, they could have easily said,

1372
01:19:52,000 --> 01:19:57,800
Speaker 2: cannot be Look at us, look at us. The recognition

1373
01:19:57,960 --> 01:20:01,639
Speaker 2: comes later. So when people say Jesus didn't fulfill prophecy,

1374
01:20:01,880 --> 01:20:05,360
Speaker 2: the Tanach does not support that at all. It blows

1375
01:20:05,360 --> 01:20:09,360
Speaker 2: my mind right. It rests on expectations that are later

1376
01:20:09,760 --> 01:20:13,040
Speaker 2: that are not explicitly stated in the Tanach, as expectations

1377
01:20:13,040 --> 01:20:15,000
Speaker 2: of what the Messiah supposed to do, rebuild the Third Temple,

1378
01:20:15,040 --> 01:20:17,759
Speaker 2: and so on and so forth. But if you follow

1379
01:20:17,840 --> 01:20:20,360
Speaker 2: the text, you don't just get one piece. You get

1380
01:20:20,360 --> 01:20:23,120
Speaker 2: a convergence of so many. Like you just said, so

1381
01:20:23,240 --> 01:20:27,280
Speaker 2: many different things from so many different prophecies. In fact,

1382
01:20:27,280 --> 01:20:31,280
Speaker 2: that the Tanah itself trains us to know what to expect.

1383
01:20:31,360 --> 01:20:34,720
Speaker 2: So when I talk to people'm not saying don't believe me,

1384
01:20:35,479 --> 01:20:40,320
Speaker 2: don't accept one prophecy. You know, look at them entirely

1385
01:20:40,439 --> 01:20:42,479
Speaker 2: as a unit all together, the Tanah as a whole,

1386
01:20:42,520 --> 01:20:46,000
Speaker 2: because eventually it stops being out being about whether one

1387
01:20:46,160 --> 01:20:50,080
Speaker 2: detail can be debated. You know, let's talk about this

1388
01:20:50,080 --> 01:20:53,040
Speaker 2: one word, let's talk about what is the pattern show,

1389
01:20:54,920 --> 01:20:59,639
Speaker 2: and it becomes whether this whole picture can realistically point

1390
01:20:59,720 --> 01:21:04,880
Speaker 2: any anywhere else other than Jesus. And if you expect

1391
01:21:04,960 --> 01:21:08,200
Speaker 2: him to come and fulfill everything all at once, you're

1392
01:21:08,240 --> 01:21:11,800
Speaker 2: taking the entirety of a prophetic pattern and saying irrelevant,

1393
01:21:12,720 --> 01:21:17,160
Speaker 2: it has to fulfill fulfill my expectations based on my

1394
01:21:17,280 --> 01:21:18,240
Speaker 2: current situation.

1395
01:21:18,600 --> 01:21:21,000
Speaker 1: Back to the fortune cookie to bring it full circle,

1396
01:21:21,080 --> 01:21:23,760
Speaker 1: full circle. So what I think what's remarkable here is

1397
01:21:23,800 --> 01:21:27,679
Speaker 1: you said look at the evidence as a whole. From

1398
01:21:27,960 --> 01:21:32,400
Speaker 1: examples that might be considered more typological, like Deuteronomy eighteen

1399
01:21:32,439 --> 01:21:34,560
Speaker 1: where you kind of look at the life of Moses

1400
01:21:34,960 --> 01:21:37,080
Speaker 1: see how it maps on the life of Jesus in

1401
01:21:37,120 --> 01:21:40,439
Speaker 1: remarkable ways, as well as like Zacharyan nine to nine

1402
01:21:40,600 --> 01:21:43,719
Speaker 1: right and a donkey Mike of five two being born

1403
01:21:43,760 --> 01:21:47,360
Speaker 1: in Bethlehem. We have such a range of different kinds

1404
01:21:47,439 --> 01:21:51,280
Speaker 1: of prophecies from different books from different times, and the

1405
01:21:51,400 --> 01:21:55,880
Speaker 1: question is not is does Jesus fulfill exactly what I

1406
01:21:56,320 --> 01:21:59,639
Speaker 1: would expect, But does he fulfill this as a whole?

1407
01:22:00,160 --> 01:22:03,080
Speaker 1: And is there any other figure that's close? And I

1408
01:22:03,120 --> 01:22:05,760
Speaker 1: think the answer to that is no, there's no other

1409
01:22:05,800 --> 01:22:09,519
Speaker 1: figure that's even close to what Jesus done, especially to

1410
01:22:09,520 --> 01:22:12,599
Speaker 1: bring it full circle. And for Dennis Prager say Jewish

1411
01:22:12,600 --> 01:22:16,439
Speaker 1: of course, that he believes God used Jesus to take

1412
01:22:16,479 --> 01:22:20,920
Speaker 1: the Torah to the world, which is so interesting to

1413
01:22:20,960 --> 01:22:23,320
Speaker 1: hear him say that, which we would say is a

1414
01:22:23,400 --> 01:22:25,840
Speaker 1: part of the prophecy fulfilled in Jesus.

1415
01:22:25,920 --> 01:22:28,080
Speaker 2: I loved it there so much more. I love Dennis,

1416
01:22:28,600 --> 01:22:34,639
Speaker 2: and I would encourage him to remember when Jesus says,

1417
01:22:35,320 --> 01:22:36,960
Speaker 2: I've come only for the lost sheep of the House

1418
01:22:36,960 --> 01:22:39,160
Speaker 2: of Israel in the Book of Matthew, I've come only

1419
01:22:39,280 --> 01:22:41,000
Speaker 2: for the last sheep of the House of Israel. So

1420
01:22:41,040 --> 01:22:45,599
Speaker 2: to say that Jesus came for the gentiles, it's it's

1421
01:22:45,680 --> 01:22:50,040
Speaker 2: shoving it into a category and not dealing with the

1422
01:22:51,320 --> 01:22:55,240
Speaker 2: tension that the text actually brings. Right, Well, you know

1423
01:22:55,479 --> 01:22:58,639
Speaker 2: you can, you can take the sun and who's called

1424
01:22:58,720 --> 01:23:01,200
Speaker 2: mighty God, But no creates attension for me. So I'm

1425
01:23:01,200 --> 01:23:03,160
Speaker 2: going to put it into a different category. And that's

1426
01:23:03,200 --> 01:23:04,519
Speaker 2: what a lot of people do because they don't want

1427
01:23:04,560 --> 01:23:07,280
Speaker 2: to accept the fact that actually he could actually be

1428
01:23:07,320 --> 01:23:10,320
Speaker 2: the Messiah. And when people, you know, I suggest a

1429
01:23:10,320 --> 01:23:13,240
Speaker 2: plain reading of the text on your own. A lot

1430
01:23:13,240 --> 01:23:17,040
Speaker 2: of religious Jews come to faith in Jesus by reading

1431
01:23:17,080 --> 01:23:21,720
Speaker 2: the Tanagh for the first time by themselves, without the

1432
01:23:21,760 --> 01:23:24,000
Speaker 2: surrounding conceptions interpretation.

1433
01:23:24,400 --> 01:23:26,960
Speaker 1: I love it. That's great. Tell us how people can

1434
01:23:27,000 --> 01:23:29,200
Speaker 1: follow you and what you're doing now.

1435
01:23:30,160 --> 01:23:34,519
Speaker 2: I have a ministry called Highway fifty three based on

1436
01:23:34,600 --> 01:23:38,919
Speaker 2: Isaiah forty verse three, the highway of our God and

1437
01:23:39,040 --> 01:23:41,479
Speaker 2: the means of salvation, which is through Isaiah fifty three,

1438
01:23:41,520 --> 01:23:45,519
Speaker 2: the suffering Servant takes upon our sins and we are healed.

1439
01:23:46,479 --> 01:23:49,360
Speaker 2: So Highway fifty three came out of that. I served

1440
01:23:49,360 --> 01:23:51,720
Speaker 2: with Jews for Jesus for six years and moved on

1441
01:23:51,800 --> 01:23:54,160
Speaker 2: to I felt God leading me into a place of

1442
01:23:54,160 --> 01:23:57,080
Speaker 2: more independence and you know, on into a new project.

1443
01:23:57,600 --> 01:24:00,320
Speaker 2: And they can follow me at my YouTube channel Way

1444
01:24:00,360 --> 01:24:04,559
Speaker 2: fifty three. I have also a website highwayfifty three dot org.

1445
01:24:05,040 --> 01:24:09,080
Speaker 2: You can contact me and the emails there and come

1446
01:24:09,120 --> 01:24:10,040
Speaker 2: find me on YouTube.

1447
01:24:10,120 --> 01:24:12,680
Speaker 1: Well, I want all my followers listening or watching to

1448
01:24:12,720 --> 01:24:14,720
Speaker 1: follow you. You are one of the best YouTubers that

1449
01:24:14,800 --> 01:24:18,400
Speaker 1: I know. Wow, you just know how to make interesting titles,

1450
01:24:18,439 --> 01:24:21,720
Speaker 1: great thumbnails, make videos come alive, and they're interesting and

1451
01:24:21,720 --> 01:24:25,280
Speaker 1: they're relevant. So you're a great communicator. And may God

1452
01:24:25,400 --> 01:24:28,880
Speaker 1: just continue to bless and expand your ministry. Friends, I've

1453
01:24:28,920 --> 01:24:32,599
Speaker 1: covered prophecy some on this channel. If you're listening to's going, wait,

1454
01:24:32,720 --> 01:24:35,680
Speaker 1: here's some ideas for you that would be helpful. Let

1455
01:24:35,720 --> 01:24:37,760
Speaker 1: us know if you want a deep dive on these,

1456
01:24:37,800 --> 01:24:39,760
Speaker 1: maybe we'll come back and carve out a couple of days.

1457
01:24:39,760 --> 01:24:42,439
Speaker 1: I'm not committing you, but if it's helpful enough, people

1458
01:24:42,439 --> 01:24:44,679
Speaker 1: weigh in. We could do a deep dive on each

1459
01:24:44,680 --> 01:24:47,040
Speaker 1: one of these and take like all the objections to

1460
01:24:47,160 --> 01:24:50,479
Speaker 1: Zachary twelve ten, all the objections to mic of five

1461
01:24:50,479 --> 01:24:52,920
Speaker 1: to two, and really lay this out. If this is

1462
01:24:52,960 --> 01:24:55,679
Speaker 1: helpful to my viewers and listeners, let us know, don't

1463
01:24:55,680 --> 01:24:58,280
Speaker 1: forget to hit subscribe because we've got a lot more

1464
01:24:58,320 --> 01:25:01,120
Speaker 1: apologetics come in your way. And if you've thought about

1465
01:25:01,160 --> 01:25:03,759
Speaker 1: studying apologetics, we would love to have you. At Tavis

1466
01:25:03,760 --> 01:25:06,960
Speaker 1: School Theology, we do a deep dive on evidence for

1467
01:25:07,000 --> 01:25:10,040
Speaker 1: the scriptures, evidence for intelligent Design. I teach a class

1468
01:25:10,040 --> 01:25:13,680
Speaker 1: on evidence for the resurrection, we talk about prophecy. Information

1469
01:25:13,840 --> 01:25:16,360
Speaker 1: is below. Last thing. If you're like I'm not ready

1470
01:25:16,360 --> 01:25:18,800
Speaker 1: for masters, we have a certificate program with some of

1471
01:25:18,840 --> 01:25:21,439
Speaker 1: the best in the world where we walk people through

1472
01:25:22,040 --> 01:25:25,280
Speaker 1: lectures and just basic assignments to learn apologetics. In the

1473
01:25:25,280 --> 01:25:29,040
Speaker 1: description of my video, there is a significant discount, so

1474
01:25:29,160 --> 01:25:31,840
Speaker 1: check it out. Jeff, thanks for making the trip all

1475
01:25:31,920 --> 01:25:34,479
Speaker 1: the way from Israel and you're doing other things in town,

1476
01:25:34,520 --> 01:25:37,320
Speaker 1: but this has been an absolute treat. We'll do it again.

1477
01:25:37,400 --> 01:25:38,800
Speaker 2: It's been a pleasure to be able to be happy

1478
01:25:38,880 --> 01:25:39,280
Speaker 2: to come back.

1479
01:25:39,320 --> 01:25:47,639
Speaker 1: Thanks Sean, thank you.