Messianic Prophecy-Daniel 7:13&14

Daniel 7:13,14, “I was beholding in visions of the night, and, hinei, one like a Bar Enash(Ben Adam, i.e., Moshiach) came with the clouds of Shomayim, and came to the Atik Yamim (Ancient of Days, i.e., Hashem), and before Him He was brought. And there was given Him (Moshiach) dominion, and honor, and sovereignty, that all people, Goyim, tongues, should pay-lammed-chet (see Dan3:12, serve, reverence as deity Him (Moshiach). His dominion is an everlasting dominion, which shall not pass away, and His (Messianic) kingdom that which shall not be destroyed.”

“In the times of Messiah, Israel shall be, one people to the Lord, and He shall make them one nation in the earth, and they shall rule above and below; as it is written, “Behold, one like the Son of man came with the clouds of heaven”; This is the King Messiah, of whom it is written, “And in the days of these kings shall the G-d of heaven set up a kingdom .” Zohar (c; 2:44 ).

R.Alexander said R.Joshua ben Levi objects to what is written, “And behold one like the Son of man came with the clouds of heaven; and it is written, “Poor, and riding upon an ass”; if they (Israel) are worthy He (Messiah) comes with the clouds of heaven; but if they are not worthy, He comes poor and riding on an ass. Tal.Babl. (Sanh., fol.98,1)

The expositors explain these words, “Like a Son of Man,” as referring to the King Messiah . Abarbanel

And the Lord came down in a cloud…and His feet will stand in that day upon the Mount of Olives . Tal. Bab. (Tract Aboth, p.114)

When the prophet Daniel refers to “One like the Son of Man” this is a Semitic or Hebraism for, “human in appearance”. However, He will be like a human, but not a man in the strict sense. Both Jewish Ancients and Christian theologians alike have identified this individual as being the Messiah. Yeshua Himself used this name to identify with humanity in Mattiyahu 24:30, “And then will appear the Ot Ben Adam (the Sign of the Son of Man) in Shomayim. All the tribes of kol haaretz ( the earth) will see the Ben HaAdam Moshiach and his Bias, his Coming, on the ananim of Shomayim (clouds of glory of Heaven) with gevurah (power) and great kavod (glory).”

In this parasha, Yeshua almost quotes exactly Daniel 7:13&14, speaking of His second coming. After the 70 th Shevuah (week) of Daniel, which has not transpired yet, (see Messianic Prophecy Daniel 9), the Moshiahc will return, but this time not as a meek and mild Propitiatory Kippura, but as King Messiah and judge.

Hisgalus (The revelation) 1:7 Hinei, Hu habah (He comes) with HA’ANANIM( glory clouds), and kola yin (every eye) will see him, even the ones who PIERCED HIM, and all the mishpachot (families) of ha’aretz will MOURN for Him. Ken, even so Omein. (Daniel 7:13; ZECHARYAH 12:10; BERESHIT 12:3; 28:14).

With reference to this parasha is Zecharyay 12:10, “And I will pour upon the Bais Dovid, and upon the inhabitants of Yerushalayim, the Ruach (Spirit) of Chen (grace) and of Tachanunim (supplications for favor); and they shall look upon Me whom they pierced (Dakar, pierce through cf.Yeshayah 53:5; targum HaShivim Tehillim 22:17), and they shall mourn for Him(Moshiach) as one mourneth for his yachid (only son), and shall grieve in bitterness for him, as one that is in bitterness for his bechor (firstborn).

Notice the context of this passage; it is Ha Shem who is talking. In the first verse of the Chapter it says “The burden of Devar Hashem concerning Yisroel, saith Hashem, who stretcheth forth Shomayim, and layeth the yesod aretz, and formeth the ruach adam within him.” There is no doubt as to the One talking here. Thus the question is begged when did HaShem indwell a human form “like the Son of Man”, and allow Himself to be pierced; and then when will the Nation of Israel realize Her Messiah has come, and look to Him as the Atonement made for us.

The ancient rabbinical writing known as the Zohar sheds light on how G-D can be Three in One, i.e. the Triunity. Thus from a very old document, written by the orthdox rabbinate, we find a reflection of the Tri-Unity, as hinted at in the Tenach, and clearly taught in the Brit Hadasha. It says,”Come and see the mystery of the word YHVH: there are three steps, each existing by itself: nevertheless they are One, and so united that one cannot be separated from the other. The Ancient Holy One is revealed with three heads, which are united into one, and that head is three exalted. The Ancient One is described as being three: because the other lights emanating from him are included in the three. But how can three names be one? Are they really one because we call them one? How three can be one can only be known through the revelation of the Holy Spirit.” Babylonian Talmud, Zohar, Vol.111, p.288; Vol.11, p.43, Hebrew edition, (see also the Soncino Press edition, Vol 111,p.134).

Surprise, surprise, it’s not only the Christian community that sees a Tri-Unity in the G-D head. In fact, in the very Shema itself, the word Echod actually means compound unity. Its’ the same word used when Adam and Eve became Echod, one flesh, in Bereshit2:24, “Therefore shall an ish leave his av and his em, and shall cleave unto his isha; and they shall be basur echad.” If HaShem wanted to use the word for absolute one, as in one apple, or one person, He could have. The Hebrew word is Yachid. But He didn’t, thus very early on, giving a hint to the fact that there is a tri-unity.

If there is a tri-unity, then it becomes very easy for the 2 nd Person of the tri-unity to take on a human form, and in His first coming be a Cohen HaGadol: be sacrificed as a Kappura for Israel, and the world, then in the process be pierced, and rise from the dead. All of this is easy for G-d, infantile compared to creating the Heavens and the earth: and then returning in His glorified state on the “clouds of heaven”, when Klal Israel repents, and turns to Her Messiah.

There is a verse of scripture which has all three persons in the G-d head and this verse is YeshaYahu 48:16. If one understands the context it is HaShem who is speaking here undeniably: verse 12 states”Pay heed unto Me, O Ya’akov and Yisroel, My called; I am He; I am Rishon, I also am Acharon. 13, Mine Yad also hath laid the foundation of Eretz, and My Yamin hath measured Shomayim; when I call them, they stand up together.” Then in Verse 16 it says, G-D still speaking, “Come ye near unto Me, hear ye this; I have not spoken baseter(in secret) merosh (from the first); from the time that it takes place, there am I: and now Adonoi Hashem, and His Ruach (Kakodesh), hath sent Me (Moshiach, the Eved Hashem; see Isaiah 42:1; see Hashem’s Kedusha HaMeshulleshet here). This might have been one of the verses where the Zohar epiphany came from, I don’t know. But there it is, three Person’s in One, in one verse.