What Laws are still valid to christians
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H
OK, thanks, and I will study this "day of Atonement"more. I know the pictures, figures, in the O.T. are only copies after the real thing in Heaven. So the real temple in Heaven is where the Redeemed from earth are worshiping now. I believe that. and the idea that Jesus has not APPLIED the Atonement to the nation of Israel, is a future reality to me, Jesus will do that after the 70th wk. of Danial, to finish the Atonement for the nation of Israel. I also see the City of the New Jerusalem being build now for the Christians in Heaven and it will be put onto the New earth later,after the Millennium. Love to all. Hoffco
H
As we grow up in the FAITH and our experience of Grace the more we will know God's will for us. and the principles given to us as maturing sons and daughters of God ,we can govern our lives better for God's glory. sons and daughters have a heart for the Father and will know the wishes of their Father and will be able to be guided by the Fathers eyes, and not by a rod. This is the way all the "born again", "elect" in Israel lived, with a new heart for God, The Nation of Israel had no heart for God and kept going a stray and kept getting punished by the pagan nations God used to punish them. But the CHURCH of GOD ,from ADAM's day to ours, has been always lead by the Spirit. There is so much in the O.T. for our learning that if we keeps looking for the laws to keep and don't see the beauty of God there, in the O.T. ,we lose out on sooo much, rich blessing, of the Old ways of God. I can spend a WHOLE day, just reading the Psalms and Proverbs etc. and be soooo blessed. The walk of the O.T. saints was sooo blessed by God. I see in the boring details of the Feasts and rituals , so much , that I cannot fathom it all. Praise be the GOD of Israel!! Love to all. Hoffco
W
Dear Rabbi,
I was reading the book of Daniel, which is filled with extraordinary and apocalyptic visions. I was amazed to learn that it is not included in the section of the Bible known as the Prophets, and that the Talmud does not even consider Daniel to have been a prophet. What am I missing?
Answer:
The issue you’ve raised is certainly puzzling. But before answering it, we first have to ascertain whether Daniel himself was in fact a prophet.
On the one hand, the Talmud does explicitly state that Daniel was not a prophet.1 On the other hand, when the Talmud states that only “48 prophets and 7 prophetesses prophesied to Israel,”2 the sages disagree as to whether Daniel is included in that list or not.3
What is even stranger is that the remark in the Talmud that Daniel was not a prophet is made in connection with an incident in which Daniel seems to have seen a vision, when the three official prophets who were with him did not:
“And I, Daniel, alone saw the vision, but the men who were with me did not see the vision. But a great quaking fell upon them, and they fled into hiding.”4 Who were these men? Said Rabbi Yirmiyah, and some say it was Rabbi Chiya bar Abba, “They were the [prophets] Chaggai, Zechariah and Malachi. They were superior to him [Daniel], and he was superior to them. They were superior to him, in that they were prophets and he wasn’t. He was superior to them, in that he saw the vision and they did not.”5
We must therefore conclude that what distinguishes someone as a prophet is not whether he or she has visions, but something deeper and more fundamental.
While in common parlance the word “prophecy” is used to describe visions in general, in truth there are two different kinds of visions: prophecy and ruach ha-kodesh (Hebrew for “divine inspiration”). With prophecy, it is almost as if one sees the revelation, gaining an intimate familiarity with the divine, while ruach ha-kodesh is more of a detached, factual kind of knowledge, as shall be explained.
Some prophets see a vision or dream of an angel speaking to them; others see the form of a man, or may perceive that G‑d Himself is speaking to them. And yet others don’t see anything; they only hear the prophetic words addressed to them. The prophet may experience that which is heard with the greatest possible intensity, just as a person may hear or perceive a storm or an earthquake. Or the prophet may hear the prophecy as ordinary speech.6
There are many different levels and types of prophecies,7 but the common denominator between them is the way the prophet’s intellect merges with the divine and transcends the normal powers of the intellect. Thus, when prophets are granted an intimate familiarity with the level of divinity that has been revealed to them, their bodies weaken and tremble and their regular senses become confused or paralyzed, or they simply fall asleep. It is for this reason that we sometimes find that the prophet is referred to in the scriptures as one who is acting irrationally.8 This is not because the prophet lacks wisdom. On the contrary, he or she is connected to G‑d’s wisdom, which transcends human intellect. Rather, it is because during prophecy, the people observing the prophet perceive only the void of what they consider to be rational intellect; they do not, however, perceive how the prophet’s mind has transcended the normal human intellect and is merged with the divine.9
Those who have ruach ha-kodesh, however, feel as if the divine spirit came upon them. With it they receive a new power that encourages them either to take a specific action, speak wisdom, compose hymns, exhort their fellow men or discuss political or theological problems. All this is done while the one with ruach ha-kodesh is in full possession of his or her senses.10
It is true that the inspiration may sometimes come in the form of a dream, as it does with prophets. There is, however, a difference between the visions experienced by prophets in a dream and those that come through ruach ha-kodesh, as was the case with Daniel.
The difference can be seen in how prophets and those inspired by ruach ha-kodesh refer to their visions and dreams. When prophets prophesy, they are informed that the vision was a prophecy, and upon awaking, they state decidedly that it was a prophetic experience.11 For example, when Jacob awakened from his prophetic dream of the angels ascending and descending the ladder, he did not say that it was a dream; rather, he proclaimed (Genesis 28:16), “How awesome is this place! This is none other than the house of G‑d, and this is the gate of heaven.” And he later referred to the incident by saying (ibid. 48:3), “Almighty G‑d appeared to me in Luz, in the land of Canaan, and He blessed me.”
Daniel, however, used the language of “visions” to describe his experiences, even after he saw angels and received knowledge through them, as we can see from the following verses from the Book of Daniel:
“Then the secret was revealed to Daniel in the vision of the night” (2:19).
“In the first year of Belshazzar, the king of Babylon, Daniel saw a dream . . .” (7:1).
“. . . and the visions of my mind terrified me” (7:15).
So while it is true that Daniel had visions, they were on the level of ruach ha-kodesh, divine inspiration. Therefore, the book of Daniel was made part of the biblical section of Ketuvim, the Writings or Hagiographa, and not the Neviim, Prophets.12
When discussing the difference between prophecy and ruach ha-kodesh, a distinction needs to be made between the levels of the divine revelation (how high in the chain of emanation between G‑d and man the individual reaches) and the quality of the revelation (how intimate and clear the revelation is to the individual).
While the quality of the revelation is much greater in prophecy than in ruach ha-kodesh, the level of revelation reached through ruach ha-kodesh can be much higher than that reached through prophecy. Since the prophet gains an intimate knowledge and familiarity with the level of divinity that is being revealed to him or her, to the point that we say that the prophet “saw G‑d,” there is a greater limit to how high of a level of emanation the prophet can see, as G‑d told Moses, “No man can see me and live.”13“
With ruach ha-kodesh, however, it is not as if one actually “saw” or “heard” something; rather, it is similar to perceiving something with the mind. Therefore, the recipient of this ruach ha-kodesh may sometimes be privy to greater knowledge of the myriad levels and layers of divine emanation than even the prophet. For the knowledge received through ruach ha-kodesh is similar to the cataloging of facts, the names of the different spiritual worlds and the rules by which they interact. But in the end, he knows only the fact of their existence (yediat ha-metziut), but he has no real appreciation of their true nature, for he has never “seen it.”
This is what the Talmud means when it proclaims that “a sage is superior to a prophet.”14 For the sage, through ruach ha-kodesh, can be privy to levels of insight that surpass that which the prophets are able to envision tangibly. And while the sage grasps only facts, nevertheless it is divinely inspired knowledge of the facts.15
The levels of prophetic revelation experienced throughout a prophet’s lifetime are, however, not static. The same prophet can at times experience different levels of prophecy, ruach ha-kodesh, or both.16 Therefore, even if Daniel had attained the level of prophecy at one point in his life,17 it was not in relation to the book of Daniel, which is therefore still considered part of the Ketuvim, the Writings.
Please see Is the Book of Daniel Authentic? and Do (Normal) Jews Believe in Prophecy?
FOOTNOTES
1.
Talmud, Megillah 3a.
2.
Ibid., 14a. It should be noted that when the Talmud states that only 55 prophets “prophesied to Israel,” it does not mean that there were only 55 prophets. In fact, the Talmud there tells us that the number of prophets throughout Jewish history was double the number of people who left Egypt. What it means to say is that there were 55 prophets who said prophecies that have relevance for future generations and not just for their own generation.
3.
See Halachot Gedolot, ch. 76; Seder Olam Rabbah, ch. 20; commentary of Rabbi Shlomo Yitzchaki, Rashi to Megillah, ibid.
4.
Daniel 10:7.
5.
Talmud, Megillah 3a.
6.
Maimonides, Guide for the Perplexed 2:44.
7.
See Guide for the Perplexed 2:45, where Maimonides enumerates nine levels of prophecy. (He actually lists eleven; however, the first two aren’t considered prophecy. Rather, they are forms of divine inspiration which are close to, and on the path to, prophecy, but they are not technically prophecy.)
8.
II Kings 9:11.
9.
See Maimonides, Mishneh Torah, Hilchot Yesodei Hatorah 7:2; commentary by Rabbi David Kimchi (Radak) to I Samuel 19:24; Rabbi Menachem Mendel of Lubavitch (Tzemach Tzedek), Ohr HaTorah, Sukkot, pp. 1715–7, and Derech Mitzvotecha 172b.
10.
To clarify, there are in general two levels of ruach ha-kodesh. One simply inspires and moves the person to take a specific action, like rescuing a community, as is the case with the various Judges of Israel (see, for example, Judges 11:29, 14:19). The second and greater level of ruach ha-kodesh is when the person is granted divine knowledge, and may also be encouraged to speak or write about it. When we speak of “factual knowledge,” we are referring to the higher level of ruach ha-kodesh, which deals with knowledge (for more on these two levels, see Guide for the Perplexed, ibid.).
11.
We do find that the prophet Samuel, when he heard a G‑dly voice for the first time, thought it was his mentor, the high priest Eli, calling him. That was because Samuel did not know yet that G‑d addressed prophets in this fashion. It was in the course of that episode that Samuel learned that it was a prophecy. See Guide for the Perplexed 2:44.
12.
Guide for the Perplexed, ibid.
13.
Exodus 33:20.
14.
Talmud, Bava Batra 12a.
15.
Tanya, Igeret Hakodesh, Epistle 19; Derech Mitzvotecha 172b–173a.
16.
See Guide for the Perplexed, ibid.; Derech Mitzvotecha, ibid.
17.
See Rashi to Megillah 3a.
BY YEHUDA SHURPIN
I was reading the book of Daniel, which is filled with extraordinary and apocalyptic visions. I was amazed to learn that it is not included in the section of the Bible known as the Prophets, and that the Talmud does not even consider Daniel to have been a prophet. What am I missing?
Answer:
The issue you’ve raised is certainly puzzling. But before answering it, we first have to ascertain whether Daniel himself was in fact a prophet.
On the one hand, the Talmud does explicitly state that Daniel was not a prophet.1 On the other hand, when the Talmud states that only “48 prophets and 7 prophetesses prophesied to Israel,”2 the sages disagree as to whether Daniel is included in that list or not.3
What is even stranger is that the remark in the Talmud that Daniel was not a prophet is made in connection with an incident in which Daniel seems to have seen a vision, when the three official prophets who were with him did not:
“And I, Daniel, alone saw the vision, but the men who were with me did not see the vision. But a great quaking fell upon them, and they fled into hiding.”4 Who were these men? Said Rabbi Yirmiyah, and some say it was Rabbi Chiya bar Abba, “They were the [prophets] Chaggai, Zechariah and Malachi. They were superior to him [Daniel], and he was superior to them. They were superior to him, in that they were prophets and he wasn’t. He was superior to them, in that he saw the vision and they did not.”5
We must therefore conclude that what distinguishes someone as a prophet is not whether he or she has visions, but something deeper and more fundamental.
While in common parlance the word “prophecy” is used to describe visions in general, in truth there are two different kinds of visions: prophecy and ruach ha-kodesh (Hebrew for “divine inspiration”). With prophecy, it is almost as if one sees the revelation, gaining an intimate familiarity with the divine, while ruach ha-kodesh is more of a detached, factual kind of knowledge, as shall be explained.
Some prophets see a vision or dream of an angel speaking to them; others see the form of a man, or may perceive that G‑d Himself is speaking to them. And yet others don’t see anything; they only hear the prophetic words addressed to them. The prophet may experience that which is heard with the greatest possible intensity, just as a person may hear or perceive a storm or an earthquake. Or the prophet may hear the prophecy as ordinary speech.6
There are many different levels and types of prophecies,7 but the common denominator between them is the way the prophet’s intellect merges with the divine and transcends the normal powers of the intellect. Thus, when prophets are granted an intimate familiarity with the level of divinity that has been revealed to them, their bodies weaken and tremble and their regular senses become confused or paralyzed, or they simply fall asleep. It is for this reason that we sometimes find that the prophet is referred to in the scriptures as one who is acting irrationally.8 This is not because the prophet lacks wisdom. On the contrary, he or she is connected to G‑d’s wisdom, which transcends human intellect. Rather, it is because during prophecy, the people observing the prophet perceive only the void of what they consider to be rational intellect; they do not, however, perceive how the prophet’s mind has transcended the normal human intellect and is merged with the divine.9
Those who have ruach ha-kodesh, however, feel as if the divine spirit came upon them. With it they receive a new power that encourages them either to take a specific action, speak wisdom, compose hymns, exhort their fellow men or discuss political or theological problems. All this is done while the one with ruach ha-kodesh is in full possession of his or her senses.10
It is true that the inspiration may sometimes come in the form of a dream, as it does with prophets. There is, however, a difference between the visions experienced by prophets in a dream and those that come through ruach ha-kodesh, as was the case with Daniel.
The difference can be seen in how prophets and those inspired by ruach ha-kodesh refer to their visions and dreams. When prophets prophesy, they are informed that the vision was a prophecy, and upon awaking, they state decidedly that it was a prophetic experience.11 For example, when Jacob awakened from his prophetic dream of the angels ascending and descending the ladder, he did not say that it was a dream; rather, he proclaimed (Genesis 28:16), “How awesome is this place! This is none other than the house of G‑d, and this is the gate of heaven.” And he later referred to the incident by saying (ibid. 48:3), “Almighty G‑d appeared to me in Luz, in the land of Canaan, and He blessed me.”
Daniel, however, used the language of “visions” to describe his experiences, even after he saw angels and received knowledge through them, as we can see from the following verses from the Book of Daniel:
“Then the secret was revealed to Daniel in the vision of the night” (2:19).
“In the first year of Belshazzar, the king of Babylon, Daniel saw a dream . . .” (7:1).
“. . . and the visions of my mind terrified me” (7:15).
So while it is true that Daniel had visions, they were on the level of ruach ha-kodesh, divine inspiration. Therefore, the book of Daniel was made part of the biblical section of Ketuvim, the Writings or Hagiographa, and not the Neviim, Prophets.12
When discussing the difference between prophecy and ruach ha-kodesh, a distinction needs to be made between the levels of the divine revelation (how high in the chain of emanation between G‑d and man the individual reaches) and the quality of the revelation (how intimate and clear the revelation is to the individual).
While the quality of the revelation is much greater in prophecy than in ruach ha-kodesh, the level of revelation reached through ruach ha-kodesh can be much higher than that reached through prophecy. Since the prophet gains an intimate knowledge and familiarity with the level of divinity that is being revealed to him or her, to the point that we say that the prophet “saw G‑d,” there is a greater limit to how high of a level of emanation the prophet can see, as G‑d told Moses, “No man can see me and live.”13“
With ruach ha-kodesh, however, it is not as if one actually “saw” or “heard” something; rather, it is similar to perceiving something with the mind. Therefore, the recipient of this ruach ha-kodesh may sometimes be privy to greater knowledge of the myriad levels and layers of divine emanation than even the prophet. For the knowledge received through ruach ha-kodesh is similar to the cataloging of facts, the names of the different spiritual worlds and the rules by which they interact. But in the end, he knows only the fact of their existence (yediat ha-metziut), but he has no real appreciation of their true nature, for he has never “seen it.”
This is what the Talmud means when it proclaims that “a sage is superior to a prophet.”14 For the sage, through ruach ha-kodesh, can be privy to levels of insight that surpass that which the prophets are able to envision tangibly. And while the sage grasps only facts, nevertheless it is divinely inspired knowledge of the facts.15
The levels of prophetic revelation experienced throughout a prophet’s lifetime are, however, not static. The same prophet can at times experience different levels of prophecy, ruach ha-kodesh, or both.16 Therefore, even if Daniel had attained the level of prophecy at one point in his life,17 it was not in relation to the book of Daniel, which is therefore still considered part of the Ketuvim, the Writings.
Please see Is the Book of Daniel Authentic? and Do (Normal) Jews Believe in Prophecy?
FOOTNOTES
1.
Talmud, Megillah 3a.
2.
Ibid., 14a. It should be noted that when the Talmud states that only 55 prophets “prophesied to Israel,” it does not mean that there were only 55 prophets. In fact, the Talmud there tells us that the number of prophets throughout Jewish history was double the number of people who left Egypt. What it means to say is that there were 55 prophets who said prophecies that have relevance for future generations and not just for their own generation.
3.
See Halachot Gedolot, ch. 76; Seder Olam Rabbah, ch. 20; commentary of Rabbi Shlomo Yitzchaki, Rashi to Megillah, ibid.
4.
Daniel 10:7.
5.
Talmud, Megillah 3a.
6.
Maimonides, Guide for the Perplexed 2:44.
7.
See Guide for the Perplexed 2:45, where Maimonides enumerates nine levels of prophecy. (He actually lists eleven; however, the first two aren’t considered prophecy. Rather, they are forms of divine inspiration which are close to, and on the path to, prophecy, but they are not technically prophecy.)
8.
II Kings 9:11.
9.
See Maimonides, Mishneh Torah, Hilchot Yesodei Hatorah 7:2; commentary by Rabbi David Kimchi (Radak) to I Samuel 19:24; Rabbi Menachem Mendel of Lubavitch (Tzemach Tzedek), Ohr HaTorah, Sukkot, pp. 1715–7, and Derech Mitzvotecha 172b.
10.
To clarify, there are in general two levels of ruach ha-kodesh. One simply inspires and moves the person to take a specific action, like rescuing a community, as is the case with the various Judges of Israel (see, for example, Judges 11:29, 14:19). The second and greater level of ruach ha-kodesh is when the person is granted divine knowledge, and may also be encouraged to speak or write about it. When we speak of “factual knowledge,” we are referring to the higher level of ruach ha-kodesh, which deals with knowledge (for more on these two levels, see Guide for the Perplexed, ibid.).
11.
We do find that the prophet Samuel, when he heard a G‑dly voice for the first time, thought it was his mentor, the high priest Eli, calling him. That was because Samuel did not know yet that G‑d addressed prophets in this fashion. It was in the course of that episode that Samuel learned that it was a prophecy. See Guide for the Perplexed 2:44.
12.
Guide for the Perplexed, ibid.
13.
Exodus 33:20.
14.
Talmud, Bava Batra 12a.
15.
Tanya, Igeret Hakodesh, Epistle 19; Derech Mitzvotecha 172b–173a.
16.
See Guide for the Perplexed, ibid.; Derech Mitzvotecha, ibid.
17.
See Rashi to Megillah 3a.
BY YEHUDA SHURPIN
W
Yet Mathew 24 v 15 Jesus own words?. Says Daniel the prophet? So the Jewish people say Daniel ain't no prophet, yet Jesus says he is? How can this be ? Secondly regarding gods laws, the written law, how can all the blind, mentally ill and the infirmed people of the world stand before god ? Its also come to my attention that a lot of the Old Testament books are not even read or adhered too by the Jewish nation today? What about revelation 22 v18 ? Surely its all of gods word in its entirety or its not gods word at all. There are many many questions about the post above this one ? And selective verses , and missing verses before the ones stated ? There are indeed issues of law here for me, but il leave it there and see what response follow ?
W
Jacob may well have not proclaimed it was a dream ?, fair enough, bt go bk to verse 12 and forward and The Lord says it was a dream ? Jacob was in a dream not in spirit in gods throne room ? We cnt select verses and put our version forward above what is written ? This I find being dne almost too much for my liking ?
H
There are very few Bible believing Jews in Israel today and most of them are very hostile toward the Christian Jews there. there are about 6,000 Christians in Israel and not all are Jew, some are Arabs and other nationalities.. If Christians were to fund the orthodox Jews it would be tragic, because they hate Jesus. The two groups who evangelist are JEWS FOR JESUS and FRIENDS OF ISRAEL. the nation of Israel is very friendly to foreignors and it is a democratic government, very secular and not concern about religion. They have Jewish holidays but like most christians in the usa , they don't believe their Jewish roots: Faith. As far as the Jewish Bible is concerned ,it was settled before Jesus came to earth. they believed in the 39 books that we protestants have always believed in. Daniel was alway a part of their Bible. Remember the Talmud is a commentary about the Bible, not a part of the Bible. And we can not trust these other books, about the Bible, many ,as the Sadducees in Jesus day only believed in the Torah, the first 5 books of Moses. The book of Daniel has withstood the test of time, to be authentic and written as real prophecy, before the time of his predictions and it has proven true. It is an awesome book .inspired by God. Daniel is in the LXX , Septuigent, the Greek translation of the Hebrew about 200 BC. Jesus accepted Daniel . so that settles it. Love to all. Hoffco
W
I couldn't agree more. I've learnt israels history from gods viewpoint and Israel has bn in my heart since youth also I'm. Fully aware politically and geo politically were israel is at present friend bt what saddens me and astounds me is the hatred by some as you say for Jesus the contempt almost of his word to Jew n gentile alike I've never seen heresy by our brothers/friends in Israel I never have ? Some of whats written on here astounds me friend bt grateful for your insight on a couple things....
The high Priest had to atone for his sin's also, not just for the people. Christ who has no sin, entered once and the curtain was torn, and we are in a new Priesthood, under new Laws, and under New Covenant, through his death on the cross "once" and for all. He is not coming back to forgive any more sins at all. This sacrifice is the last sacrifice and last shedding of blood for all time in the sight of God the Father, and definitely not of this world, where it promotes sin through trying to stop sin. A great mystery:
And by Belief in the finished work at the cross, one learns to walk by the Spirit of God, and that is where there is no law against the Spirit of God.
And by Belief in the finished work at the cross, one learns to walk by the Spirit of God, and that is where there is no law against the Spirit of God.
Two questions:
1) Will it be applied in your future reality to those who reject Jesus of Nazareth as the Christ?
2) What about all those in Israel since the death of Christ who have believed in the Christ?
Has it been applied to them yet?
This is not in agreement with the revelation spoken by the Son in these last days (Heb 1:1-2), given through the NT writers.
The New Jerusalem includes believing Israel (Rev 21:9-14).
Believing Israel is not separate from the Church (Rev 21:12; Heb 12:22).
1) Will it be applied in your future reality to those who reject Jesus of Nazareth as the Christ?
2) What about all those in Israel since the death of Christ who have believed in the Christ?
Has it been applied to them yet?
This is not in agreement with the revelation spoken by the Son in these last days (Heb 1:1-2), given through the NT writers.
The New Jerusalem includes believing Israel (Rev 21:9-14).
Believing Israel is not separate from the Church (Rev 21:12; Heb 12:22).
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And many are making this same point, just from different angles.
Kind of like firemen putting out a fire. There are four corners as to which are four firemen, all are putting out the fire each from a different corner. Yet all are after to putting out the very same fire. If we all could just sit back a little, view the battle from the stands, and see what others are saying as well, with God who lives in us to see truth and error without condemning the others. And then we might love as God does, you think? praying so
Kind of like firemen putting out a fire. There are four corners as to which are four firemen, all are putting out the fire each from a different corner. Yet all are after to putting out the very same fire. If we all could just sit back a little, view the battle from the stands, and see what others are saying as well, with God who lives in us to see truth and error without condemning the others. And then we might love as God does, you think? praying so
H
To Elin and to all The easy answers first: When I say "Christians" I mean all the "elect" Of God from Adam and Eve to
today, Jews and Gentiles, as in Rom.8 29-39, all the "FOREKNOWN","ELECT", are called "CHRISTIANS" in Heaven,today. Yes, the Atonment has been and will be APPLIED to all of Gods "elect", Jews and Gentiles. BUT,The NATION of Israel , in my thinking of Dan,9:24-27 is a very difficult task to figure out, BUT with more Hindsight we get as the end draws nearer, we will gain more insight as God fullfills His word in Dan9, the 70 weeks for ISRAEL will be clearer to us. At the end of the 70th wk. the nation of Israel will get the New Cov. which God make with them. The NATION of Israel, then living, at the END of this age, will be brought into the N.Cov. That is why so many of us, separate the 70th wk. from the 69 wks. It was 69 wks to the death of Jesus, Israel rejected their Messiah, BUT, at the end of this age, at the end of the 70th wk., Israel will accept Jesus ,their Messiah. The whole Nation will be Born again into God's family. I think, all of the Jews will be saved as they enter the Millenium; BUT all the gentiles will be lost as they go into the Millenium. Only Jews will be saved in the time of God's wrath. This is my"educated" guess.!? Love to all, Hoffco
today, Jews and Gentiles, as in Rom.8 29-39, all the "FOREKNOWN","ELECT", are called "CHRISTIANS" in Heaven,today. Yes, the Atonment has been and will be APPLIED to all of Gods "elect", Jews and Gentiles. BUT,The NATION of Israel , in my thinking of Dan,9:24-27 is a very difficult task to figure out, BUT with more Hindsight we get as the end draws nearer, we will gain more insight as God fullfills His word in Dan9, the 70 weeks for ISRAEL will be clearer to us. At the end of the 70th wk. the nation of Israel will get the New Cov. which God make with them. The NATION of Israel, then living, at the END of this age, will be brought into the N.Cov. That is why so many of us, separate the 70th wk. from the 69 wks. It was 69 wks to the death of Jesus, Israel rejected their Messiah, BUT, at the end of this age, at the end of the 70th wk., Israel will accept Jesus ,their Messiah. The whole Nation will be Born again into God's family. I think, all of the Jews will be saved as they enter the Millenium; BUT all the gentiles will be lost as they go into the Millenium. Only Jews will be saved in the time of God's wrath. This is my"educated" guess.!? Love to all, Hoffco