Within Christian circles, a common interpretation of Daniel 7:13 is this one “coming with the clouds” must be Jesus at the time of his second coming; however, upon reading the text in context as well as with nearly every other prophecy made by the prophets, we learn much about this particular cloudy day as well as who emerges.
I submit to you today that this sentiment of one coming with the clouds may not be Jesus victoriously floating in the cloudy air coming down to earth to rule and reign as some imagine, but more like a person emerging from the ashes or smoke upon the smoldering day of the LORD as the prophets frequently describe.
We know in the final moments of this earth and this heaven, there will come a time when Israel is surrounded and attacked, but God literally and physically saves them from annihilation (see Zechariah 12, as one example). We also see in numerous prophecies written by more than two or three witnesses, being the prophets of Tanakh/the Hebrew Bible, words like earthquakes, fire, burning, melting, dissolve, stubble, blazing, steam, and clouds are all used to describe the great and terrible day of the LORD. Furthermore, we see in Isaiah 45:22 Israel’s sins are forgiven like a cloud covering their transgressions from the sight of the LORD.
How does the LORD prefer for His people and the earth to be cleansed throughout the Hebrew Bible? By water and fire – think about the great flood in Noah’s day or washing the hands before various rituals of the Jewish people or being ritually made clean in a mikvah before the feasts of the LORD and other lifetime events (where baptism came from), as well as the burnt offerings using fire and smoke, a sweet-smelling aroma to the LORD. Now consider the LORD previously used water to cleanse or create a new earth, but this time, He will use primarily fire since He already promised not to flood the entire globe at once; hence, the symbol of the rainbow for that covenant. Many Christians understand this concept as even Peter wrote about it in 2 Peter 3:7-13.
Therefore, it should not be too difficult to comprehend this terminology used in Daniel 7:13 as one “coming with the clouds” is referencing one emerging from the smoke or ashes. Review the previous verses in Daniel 7, specifically verses 9 as it references a “fiery flame”, a “burning fire”, or in verse 10, “a fiery stream..” or verse 11 referencing a “burning flame” all leading up to this one coming with the clouds.
Also, notice in these plethora of passages, they all reference an unbelievable amount of destruction using the fire and earthquake or possibly nuclear related terminology described previously (see Isaiah 24:3-6, 13, 18-23, 44:22-25; Haggai 2:6-7; Zechariah 14; Joel 2:2; Ezekiel 30:3, 34:12, 38:18-23, Malachi 4:1-3; Zephaniah 1:14-18, 3:8; Amos 5:18-20; Jeremiah 30:23-24). Nearly every prophet describes the same or similar event.
Is it not possible this earth-shattering epic event full of fire would not create much smoke-filled clouds? Having lived near the gas and oil refineries in the Galveston Bay area of Texas, it was not unusual for explosions to erupt causing smoke-filled plumes of clouds in the sky. Now, consider how at this same time throughout Scripture, the prophets also speak to a resurrection of the dead, specifically all of Israel, all twelve tribes, and the miraculous reunion of both houses of Israel (see Jeremiah 29-31; Ezekiel 34-37) as God forms a New Jerusalem centered in the New Earth and New Heavens (see the article I wrote, “Are We Raptured to Heaven?” ).
While understanding all of Israel is resurrected as promised by the LORD regathering them to the land of Israel no matter where in the world they were scattered and died, then the LORD washes them clean and dispenses His Spirit of Holiness onto them (see Ezekiel 11:19-20; 36:27), ponder the plausibility of literally David also being resurrected to rule and reign as the prophets reference numerous times in Ezekiel 34:23-24; 37:24; Jeremiah 30:9; Isaiah 9:7; Hosea 3:5. Notice in Daniel 7:14 and 18, just after describing one who comes within the clouds, that it speaks to one who will rule the reunited kingdom matching what the previous references state as well fulfilling God’s Davidic Covenant or covenant made with King David. Equally interesting is that Ezekiel 34:12 references a cloudy destructive day and then a few verses later also refers to David being made King in Ezekiel 34:23-24.
Due to all of the overwhelming discussion in the Hebrew Bible of said events, it is my conclusion and belief that Daniel 7 is referencing one, specifically King David, emerging from the smoke-filled plumes of clouds due to the fiery day of the LORD, to rule and reign along with the rest of “the saints of the Most High” being Israel (Daniel 7:18), while God’s presence encompasses the newly formed New Jerusalem, New Earth, New Heavens, and activates the promised New Covenant (Ezekiel 36:27, 37:26-28; Jeremiah 29-31; Isaiah 2, 11, 51,59:16-62:12; Micah 4; Zechariah 14).
Just as Daniel foretells, a cloudy day of the LORD indeed appears to be in the forecast.
Every Christmas season, Isaiah 9:6 is quoted in churches around the world as one of the clearest prophecies of Jesus. Many Christians are familiar with the familiar wording:
“For unto us a child is born, unto us a son is given…”
For years, I accepted that interpretation without question. As a Christian, I assumed Isaiah was predicting the birth of Jesus approximately seven centuries before the events described in the New Testament. However, when I began studying the Hebrew text and examining the broader context of Isaiah, I discovered that traditional Jewish interpretation understands the passage very differently.
The issue is not whether Isaiah 9 is important. Both Judaism and Christianity recognize the significance of the passage. The question is whether Isaiah was describing a future messiah hundreds of years later or speaking about events unfolding in his own generation.
Reading Isaiah in Context
One of the most important principles of biblical interpretation is context. The Book of Isaiah was not written as a collection of isolated verses. Rather, it records prophetic messages delivered to real people facing real historical circumstances.
Isaiah chapters 7–12 are set during the reign of King Ahaz of Judah. The kingdom was facing a military threat from Aram (Syria) and the Northern Kingdom of Israel (Ephraim). The prophet Isaiah was sent to reassure Ahaz that these enemies would not ultimately prevail.
Isaiah 7 begins with a conversation between the prophet and King Ahaz. The king is frightened, and God instructs Isaiah to offer him a sign (Isaiah 7:10-11). The purpose of the sign is immediate and practical: to reassure Ahaz concerning the crisis facing Judah.
The sign Isaiah provides is found in Isaiah 7:14:
“Therefore the Lord Himself shall give you a sign: behold, the young woman is pregnant and is bearing a son, and she shall call his name Immanuel.”
In the Hebrew text, the woman is already pregnant or about to give birth. The prophecy is directed to Ahaz, not to people living centuries later. The child serves as a sign that before he reaches a certain age, the threatening kings will be removed (Isaiah 7:15-16).
From a Jewish perspective, the passage is therefore understood as referring to events within Isaiah’s own lifetime rather than predicting a future virgin birth.
The Meaning of Immanuel
Christians often point to the name “Immanuel” as evidence that the child was God incarnate because the name means “God is with us.”
However, Hebrew names frequently incorporate the name of God without implying that the individual is divine.
Examples include:
Elijah (“My God is YHWH”)
Isaiah (“Salvation of YHWH”)
Jeremiah (“YHWH exalts”)
Hezekiah (“YHWH strengthens”)
No one suggests that these individuals were themselves God. Rather, their names conveyed theological truths about God’s relationship with Israel.
Likewise, “Immanuel” communicates the message that God is with His people during a time of national crisis.
Isaiah 8 and the Continuing Sign
The context becomes even more interesting in the next chapter.
Isaiah 8 records another birth associated with Isaiah’s prophetic ministry. The prophet’s wife conceives and bears a son named Maher-Shalal-Hash-Baz (Isaiah 8:1-4). Like the child of Isaiah 7, this child serves as a time marker connected to events unfolding in Isaiah’s own day.
Before the child reaches a certain age, the wealth of Damascus and Samaria will be carried away by Assyria.
This repeated pattern is significant. Throughout Isaiah 7 and 8, children are used as prophetic signs concerning contemporary events. The focus remains firmly on Judah’s immediate political situation rather than on events hundreds of years in the future.
Isaiah 9 and the Promised Child
When Isaiah 9 is read within this larger context, the chapter continues the theme of hope for Judah.
The Hebrew text is often translated differently than the familiar Christian rendering. A more literal reading of Isaiah 9:5 (9:6 in Christian Bibles) contains verbs in the past tense:
“For a child has been born to us, a son has been given to us.”
Rather than describing a future birth centuries later, the verse can be understood as celebrating a child already born or recently born.
Traditional Jewish commentators generally identify this child with King Hezekiah, the righteous son of Ahaz.
This interpretation fits the historical setting. Hezekiah became one of Judah’s most faithful kings and played a crucial role during the Assyrian crisis. Under his leadership, Jerusalem survived the Assyrian siege described in 2 Kings 18-19.
Understanding the Royal Titles
The titles found in Isaiah 9 have generated considerable debate.
Many English translations render them as:
Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.
From a Jewish perspective, however, these titles are often understood differently.
Hebrew names and royal titles frequently contain references to God. Rather than describing the child as God Himself, many Jewish commentators understand the verse as declaring what God has done or will do through the child.
This approach is consistent with numerous Hebrew names that incorporate divine attributes without assigning divinity to the individual bearing the name.
The broader context also favors a royal successor in the line of David rather than a divine incarnation. Isaiah is describing God’s preservation of Judah through the Davidic dynasty during a period of national crisis.
The Messianic Question
Does Isaiah 9 speak about the Messiah?
Some Jewish commentators see messianic themes within the chapter because the Davidic kingdom ultimately points toward the future redemption of Israel. However, even among those who acknowledge messianic implications, the passage is not viewed as predicting a divine messiah or a virgin birth.
Traditional Judaism expects the Messiah to accomplish specific tasks described throughout the Hebrew Scriptures.
According to passages such as Isaiah 2:1-4, Isaiah 11:1-9, Jeremiah 23:5-8, Ezekiel 37:21-28, and Zechariah 14, the Messiah will:
Gather the dispersed of Israel.
Restore the Davidic kingdom.
Bring worldwide knowledge of God.
Establish lasting peace among nations.
Lead humanity into an era of justice and righteousness.
Because these events have not yet occurred, Judaism does not identify Jesus as the Messiah foretold by the prophets.
My Personal Journey
As I began studying Isaiah in Hebrew and examining traditional Jewish interpretations, I was surprised by how different the text appeared from the way I had previously understood it.
I discovered that many passages commonly presented as messianic prophecies look quite different when read in their original context. Rather than beginning with the New Testament and reading backward into the Hebrew Scriptures, I found it helpful to let the Hebrew text speak on its own terms.
That process led me to appreciate the depth of Jewish biblical interpretation and the importance of studying Scripture within its historical and linguistic setting.
Whether one ultimately agrees with Jewish or Christian conclusions, Isaiah deserves to be read in context. The prophet’s message was first delivered to the people of his own generation, and understanding that original audience is essential to understanding the text itself.
The more carefully I studied Isaiah, the more convinced I became that Isaiah 9 is best understood as part of a message of hope to Judah during the days of Ahaz and Hezekiah rather than as a prediction of Jesus seven centuries later.
~ Carrie R. Turner, revised June 15, 2026
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Below are some related graphics I discovered online many years ago from unknown sources regarding gods that various ancient cultures believed were born on December 25th. I did not create the graphics nor confirm all the information presented on the graphics. Nevertheless, I found them interesting, and something I want to investigate further.
Zechariah 8 is a short and sweet chapter telling the people of Israel (and readers), one fine day, God will dwell in Jerusalem. At that time, He will end antisemitism and instead, not only bless the reunited 12 twelve tribes of Israel (House of Judah and House of Israel), but vindicate them. There are many chapters in the Hebrew Bible that describe a miraculous regathering or reuniting of the scattered Israelites across the globe, both the living and the dead, bringing them all to heaven on earth being Jerusalem (such as Ezekiel 36-37; Jeremiah 29-31). Also, notice the section of Zechariah 8:16, a prophecy about the very end of time as we know it. Right after the LORD describes and promises Israel’s future literal salvation, what does He instruct the must the Jews/Israel do in the meantime? Believe in the Messiah? Believe in God’s Son yet to be born (at the time this chapter of Zechariah was written)? Believe in Jesus? No, essentially, live righteously – obey the principles of Torah. Shouldn’t the concept of believing in Jesus to pay for your sins or even just stating “Believe in The Messiah” be inserted in this epic moment leading up to their salvation? I encourage you to pray and ponder as to why there is nothing like that mentioned in the Tanakh/Hebrew Bible/Old Testament and yet, Amos 3:7 says the Lord does nothing without revealing it to His prophets first. Moreover, always get in God’s word for yourself and ask Abba Father (Jeremiah 3:19) lots of questions. He will show you things you did not know (Jeremiah 33:3) as He does with me and many others.
Ask yourself and Abba Father (Jeremiah 3:19), why after He dwells on earth in Jerusalem described in Zechariah 8, the entire globe is seeking not just God in Jerusalem, but clinging to Jews, specifically their tallits, which are the garments with tzits-tzits attached (see Zechariah 8:23 below)? These are commanded by God to be worn and are symbols to help them remember the importance of obeying God’s commands (see Numbers 15:37-41).
Think about the connection –> At this future moment, people will be clinging to the Jews realizing God is with them. Notice the verse of Zechariah 8:23 specifically state people will be grabbing onto the Jew’s garment corners as if the prophecy is telling us people will cling to Jews and God’s Torah, which has already started to manifest today. God’s ways are found in His commands, His Torah, His instructions for living, which not only is His will, but they are the light (Psalm 119:105-106, Proverbs 6:23) and the Jews/Israel are called to be the light to the nations (Isaiah 42:6; 49:6). Hence, what they are chosen to do: Be the light – lead in love as they live by Torah.
Why doesn’t the prophet Zechariah describe the New heavens and New earth or New Jerusalem or New Covenant era (notice all the “NEW”s -pun intended) as…”And in that day the Christians will be the light of the world teaching people how to decorate Christmas trees, how to have successful Easter egg hunts and stand in line for the best Heavenly Ham, how to plan a great turn-out for Trunk or Treats, or teaching them about communion, how to successfully and secretly slip up that repentant hand and inwardly profess the sinner’s prayers without anyone knowing then or later, or how to memorize the Lord’s prayer, how to evangelize by handing out tracks about God’s son, how to go on mission trips and build things but tear down with our words..”, or whatever other definition Christians used to define as being the light?
I don’t think it’s possible for any of us, whether Jew or Gentile, to ponder and know God’s truth in it’s entirety, much less live it precisely as He intended it here and now, for how can we know infinite truth and all His thoughts or ways? But we do know truth is what He chose to reveal in the Tanakh and that is: Israel is chosen and God’s Torah is the light for all eternity. So much so the non-Jews will be looking to Jews and the instructions God gave them for guidance.
Christianity teaches that the New Covenant began with Jesus’ death and resurrection. However, according to the Hebrew Bible, the events that describe the initiation of the New Covenant are vastly different than Christian dogma wants you to believe.
Because God does nothing without revealing it to his prophets first (Amos 3:7) and He is BIG on reiterating concepts with at least two or three prophetic witnesses, it’s important we study what God specifies through these prophets to better understand important concepts such as the New Covenant and other related events.
THE TERMINOLOGY
In both the Hebrew and Christian Bibles, there is a limited dialogue regarding the New Covenant. Nevertheless, the one and only time the terminology is used, the LORD provides a few critical clues through His prophet Jeremiah in Jeremiah 29-31. Specifically, the term is used in Jeremiah 31:31.
“Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah – ” Jeremiah 31:31 NKJV (New King James Version)
FAMILY REUNION
In Jeremiah 31:31, the reader is introduced to the term “New Covenant” and that this New Covenant is made between God and two groups of people, the Northern Kingdom or ten tribes of Israel, being the House of Israel, and the Southern Kingdom, primarily consisting of the remaining two tribes, the House of Judah. The slang term “Jew” comes from the tribe of Judah, which later evolved to be “House of Judah”. To understand how the kingdom of Israel split into two groups, read 1 King 12. Essentially, there was a family feud, but not the Steve Harvey type.
The famous Jeremiah 29:11 quote, which can be found in nearly every Christian Bookstore and Hobby Lobby across the United States, God says, “For I know the plans I have for you, declares the LORD, plans to prosper you and not to harm you, plans to give you a hope and a future…” (NIV). Technically, this promise is given to Israel, not Christians shopping at Hobby Lobby. When we read Jeremiah chapters 29 through 31, at the time of these prophecies, both houses were in captivity. The House of Israel had been taken captive by the Assyrian Empire much earlier and the House of Judah was taken captive by the Babylonian Empire. Although the prophecy in chapter 29 primarily applied to the Jews held in Babylonian captivity, the prophecy of Jeremiah 30, applies for a much later time. In Jeremiah 30:7 it references a time of trouble for Jacob, meaning the nation of Israel, perhaps it could imply a greater captivity, if you will. Daniel 12:1-2 also uses the same terminology of “a time of trouble” and is referring to the Battle of Gog and Magog. Such an epic battle will be led by Gog, the ultimate villain, as he and numerous other nations surround and attack the nation of Israel. More details of this battle can be found in Ezekiel 38 and Zechariah 14 among other prophetic passages. Nevertheless, through the prophet Jeremiah, God is giving His people hope that even though life will be frightening for them in the future, God will literally and physically save them from their enemies similar to how He did when they were in Babylon and years earlier, in Egypt.
Through the prophet Jeremiah, God expands in great detail exactly what He means when He says “a future and hope” or “a hope and a future” (depending on which version you are reading) in Jeremiah 30. Notice in Jeremiah 30:3, Adonai, the LORD says, “For behold the days are coming…that I bring back from captivity My people Israel and Judah…I will cause them to return to the land that I gave to their fathers and they shall possess it..” So here we see God plans on rescuing and restoring all of the House of Israel and the House of Judah, uniting both the divided kingdoms and bringing them all back to the land of Israel to safely dwell.
Where in the world are the ten lost tribes reminded me of the “Where’s Waldo?” cartoon.
Interestingly, the House of Judah largely consisted of the tribe of Judah, Benjamin, and the Levites, but the House of Israel, the ten northern tribes that were taken prisoners by the Assyrian captivity and assimilated into the nations, have never been tracked, much less regathered. As a side note, texts from both the Hebrew and Christian Bibles reveal some of those Northern tribes merged with the House of Judah and therefore, it can be argued that the Jewish population today represents all or at least some of the twelve tribes, but for the most part, it would appear the vast majority of the ten tribes assimilated with the nations and are considered unidentified or lost. With that said, here in this text of Jeremiah 30, God declares He will be regaining custody of all His kids in a glorious and miraculous family reunion in the New Covenant. In other words, the lost will be found!
RESURRECTION | RESTORATION
Jeremiah 30, verse 9, reads, ”They shall serve the LORD their God and David, the king whom I will raise up for them.” Now, if you aren’t familiar with the plethora of other passages in the prophets discussing this same prophecy you might glaze over the “raise up” phrase but this is referring to the resurrection and restoration of the House of Israel and the House of Judah described in Ezekiel 37. I believe this verse indicates the LORD is literally going to resurrect King David, as well as all of the deceased Israelites (twelve tribes), and David will rule and reign once more. Other Jews state this verse means, God will provide someone from David’s lineage, specifically through the line of David’s son, Solomon, to rule. Christians typically assume this David figure refers to Jesus’ alleged past resurrection and yet, obviously, this reference to resurrecting, rescuing, and restoring Israel cannot be about Jesus’ alleged resurrection because #1 all twelve tribes were not rescued from the Roman Empire, in fact, the Jews weren’t rescued at all, though they were oppressed, AND #2 nobody was raised up to be a literal, visible-to-all king of Israel after Jesus’ alleged death and resurrection. Just the opposite manifested. The House of Judah was scattered throughout all the nations in the years after Jesus’ alleged resurrection, not rescued to dwell in safety, much less restored.
It wasn’t until 1948, that a minority of Jews have been and still are being restored to the land of Israel in present modern times, but still not both houses. There still are many Jews scattered throughout the globe as well as the deceased House of Israel and their unknown descendants.
WORSHIP | SACRIFICES RESUME
As we continue to read the surrounding verses and context of the new covenant prophecy, notice we left off at Jeremiah 30:9, an important verse to grasp as it proclaims the House of Israel and the House of Judah, previously defined, will all be serving God collectively, not Allah or Jesus, mind you, but “their God”. Furthermore, that same verse adds they also will be serving David as their king. David was known as a “man after God’s own heart” and one of the greatest kings of Israel to ever have lived, who also authored most of the Psalms. You could say, David, the king/prince, was the ultimate worship leader as he will do once more in the New Covenant. In the prophetic Book of Ezekiel, the prophet Ezekiel also speaks about the reunion of both the House of Israel and the House of Judah in addition to describing David, a ruler or prince that leads the people in worship, including in making various offerings, even sin offerings (Ezekiel 34:23-24, 36:22-24, 37:24-28, 45:16-46:18). Ponder this as you study these passages: If Jesus was the final sacrifice, why does the prophet Ezekiel in Ezekiel 45-46 and the prophet Zechariah in Zechariah 14:16-21, very clearly detail sacrifices will resume as a critical means of worship in the future for both Jew and Gentile?
WORLD PEACE
Go to Ezekiel 34:23-31. Notice God reiterates here through a different prophetic witness being Ezekiel what He said in Jeremiah 30:9 that He will make David be like a shepherd to His sheep (of Israel), the LORD will be their God (not Jesus), and David will be a prince or governing ruler. Verse 25 describes the New Covenant as a “covenant of peace” made with them. Incidentally, Ezekiel 37, verses 25-26 express the same statement. Notice in Ezekiel 34, the prophet goes on to describe a time of peace and prosperity, where animals will no longer attack people or each other (Hosea 2:20 & Isaiah 11:6-9, 65:25 also speak to this), the earth will be a lovely garden producing delectable crops, Jews will no longer be persecuted by Gentiles anymore, and all will know who the LORD is (Ezekiel 34:25-31). Return with me to Jeremiah, specifically Jeremiah 31:33-34. Please carefully notate that the LORD makes it very plain and understandable in this New Covenant that “No more shall every man teach his neighbor, his brother, saying ‘Know the LORD’, for they ALL shall know Me..” There will be no more wars because there will be no religious or political debates for all will know God and His ways in the New Covenant time frame. Other prophetic witnesses such as in Isaiah 2 and Micah 4 both speak to similar sentiments of all will know and be taught God’s instructions and there will be no more war.
A NEW WAY OF LIFE
Did these descriptive events manifest upon Jesus’ alleged resurrection? Of course, not. In fact, Jesus proclaimed the opposite, “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword.” (Matthew 10:34 NKJV). The Crusades and other heinous persecution of innocent Jews by the hands of Christians confirm the fruit of the Gospels. Jesus and the faith that developed in his name indeed failed to bring a covenant of peace to the globe. Rather, the prophets of the Hebrew Bible describe obvious physical changes as G!d more or less will provide a NEW way of life, or perhaps you could say, a type of NEW heaven and NEW earth; hence, the NEW, or more accurately termed, RENEWED covenant, a covenant of peace on earth. By describing the earth and this covenant as “new”, it is simply a figure of speech inferring a refreshed version of the existing earth and existing eternal covenant God has with Israel. Each covenant God has made with humans builds upon the previous. As a simple example, women are still experiencing pain in childbirth, which was part of the very first covenant God established. Several more have been established since then, but no covenant nullified the previous, it only builds upon it.
NO ONE CAN DIE FOR ANOTHER’S SINS
Lastly, in all these Scriptures foretelling a future era, have we read anything stating Israelites or anyone for that matter must believe in a Messiah in order to receive eternal life, be resurrected, be forgiven of sins, and miraculously make it to Israel? Do you notice the resurrection of the dead, as well as the rescue and reunion of both the House of Israel and the House of Judah, have been in the forecast even without any belief in Jesus? Moreover, if God can reveal all these other details to His prophets, why didn’t he reveal the most important detail that a person must believe in Jesus for the forgiveness of sins, to be resurrected, or rescued? Christians are led to believe Jesus died for their sins and therefore, believe they are in the New Covenant, and yet, in addition to the fact that none of the events of the New Covenant have manifested yet, Jeremiah 31:30, quite literally the verse next to the “new covenant” verse, reiterates commands God already stated, which is “every one shall die for his own sin”. Just like God says numerous places elsewhere – nobody can die for your sins – each person is held accountable to God for themselves. Study Deuteronomy 24:16, 2 Kings 14:6, Psalm 49:7, Jeremiah 31:30; Ezekiel 18 & 33. Therefore, it is a direct violation of God’s word for another person, like Jesus, to die for the world’s sins.
WAIT & SEE
With all this overwhelming evidence, it is clear the new covenant has not manifested yet. While we can’t be certain WHEN exactly these prophecies will manifest, we do know WHO is involved, WHERE to be watching, and WHAT to look for as there will be glaringly obvious signs indicating the New Covenant has been activated. For now, we wait and put our trust in God alone.
To assist you in your Biblical studies, the PDF version of this article is available for download/print.
Many Christians are told Isaiah chapter 53 is all about Jesus. If one were to only read that chapter in all of the Book of Isaiah while also ignoring what the other prophets of the Hebrew Bible prophesied about, then it would be easy to assume Isaiah is describing the death of Jesus on the cross. However, one cannot grasp all the author is conveying by only reading one chapter and jumping to conclusions. Whether Christian or Jewish, we must learn to stop making Scripture fit our preconceived notions and rather, let Scripture interpret Scripture within context and how the author refers to terms throughout.
Repeated Themes
Whenever one studies a book, they often start with: What is the series or book’s overall theme? Let’s explore the theme of the Book of Isaiah before identifying the character of Isaiah 53. As I read Isaiah 53, I recognized a familiar theme manifest. In several other chapters penned by Isaiah as well as others throughout the Hebrew Bible, God’s chosen people, particularly the righteous remnant, are often persecuted, and afflicted, not because of their actions, but because of the actions of others associated with them. Certainly, throughout the pages of the Bible and over the course of history, many of God’s chosen people at times were stiff-necked and rebellious (as some are still today); however, there are others, a remnant, who chose to live righteously by adhering to the laws of Torah, or God’s ways, that apply to them as individuals to the best of their ability and will be eventually rewarded. Consider how the prophet Jeremiah warned the House of Judah of their sins and pending captivity should they not repent. We see in the Book of Jeremiah and the Book of Daniel, the righteous prophet, Jeremiah, as well as Daniel, were carried off into captivity alongside their rebellious brethren. Eventually, however, after 70 years, the House of Judah was redeemed and restored by the arm of the LORD. Isaiah was a prophet to the Northern Kingdom of Israel, known as the House of Israel, many of whom were also rebellious while others were righteous. Nevertheless, prior to the captivity of the House of Judah, both the rebellious and the righteous remnant of the House of Israel were attacked and carried off by the Assyrians (too bad the House of Judah didn’t learn from the House of Israel’s sins). Consider how all of the Egyptians suffered the plagues because of Pharoah. Similarly, have you ever told your teenagers to be careful who they hang around with because if one friend does something illegal, the others associated with them can also be charged with the crime? For example, one kid uses drugs in a vehicle, while his friends are also in the car. The teens are pulled over by police and the cops end up arresting all of them because of the one’s rebellious, illegal choice. Guilty by association.
Conversely, we also see in the Bible, others can be spared because of their association with the righteous. Recall how Noah, a righteous Gentile, was mocked while being obedient, and yet, he and those associated with him (his family) were spared of the great flood of judgment by the arm of the LORD while the rest of the world drowned. Similar concepts are portrayed by the righteous deed of Rahab, a Gentile; subsequently, she and her house were spared of God’s judgment. As a sidebar, notice these Gentiles were saved by their response to obedience (their action), not mental belief. Furthermore, Abraham bargained with God that if there were just ten righteous in a city, would God not spare that city (Genesis 18)?
These concepts manifest repeatedly throughout the Jewish Bible, including in the Book of Isaiah. Righteous by association and guilty by association.
Now, as a Christian, you may be thinking those associated with Jesus will be righteous and subsequently, saved by association, and those who reject Jesus or never heard of Jesus will be condemned and excluded. Interestingly, many religious Jews perceive association with Jesus as guilty (idolatrous) and excluded by association because the first commandment God instructed Israel on (and to teach the world) is to not worship any other creature or thing as if they are God. Jews have learned this lesson repeatedly starting with the Golden Calf incident, the Assyrian captivity, and Babylonian captivity. So, you can understand why many Jews balk at Christian missionaries or Christian programs broadcasted in Israel — they don’t want to be guilty by association and find themselves suffering in captivity again!
While we are on the topic of Christianity evangelizing Jews, you never see Jews forcing God or Torah onto others through violent means such as the Crusades or other forced conversions. More often than not, you will find Jews to be kind, inviting, and inclusive, knowing God also is kind, inviting, and inclusive. This isn’t to say all Christians are violent or evil, by any means. Many modern-day Christians are Israel’s biggest and only fans. Furthermore, while you will see Christians and Muslims persecuted for their faith sporadically over history and present-day, you will never see other religions suffer as much as the Jewish people consistently have. Whether righteous or rebellious, all Jews have suffered merely for being Jewish.
But Why?
Israel, wherever he (Israel) is scattered, has been “chosen” to serve the nations. Israel, or Jews, are commissioned to be moral ambassadors as they make the One True God and His ways, and literal salvation known through their lifestyle or their deeds, also known as their obedience to mitzvot (the commandments) See Isaiah 49:1,3,6-8. Because of his (Israel’s) appointed assignment to lead in love, the world historically loathes Jews. The world prefers to sojourn this life apart from a moral compass. Hence, the atrocities Jews have suffered, and still suffer. Israel, the Jewish people, are the suffering “servant” of Isaiah 53 for this reason. By the righteous Jews’ suffering, we are healed, or righteous by association.
Dissecting Isaiah 53
The subject of Isaiah 53 can be found in Isaiah 52:13 and in numerous places throughout Isaiah. The “servant” is Israel and all about God redeeming them, both the people and the land.
Let us dig further for a greater understanding. In the final verses of Isaiah 52, specifically verses 13-15, leading up to the often misunderstood Isaiah 53, we see “My servant” will be raised up and revered by many after having misunderstood the identity of “My servant”. It also says Kings will be shocked at the fact God’s servant is suddenly being elevated. Considering most of the world is under the umbrella of Christianity, will it really be shocking if Jesus is the so-called “servant” Isaiah is referring to? Is Jesus eventually being elevated to rule and reign a concept Gentiles are unfamiliar with? Of course not! It’s the entire hope of Christianity, no? Compare Isaiah 52:13-15 and Isaiah 62:1-4, 12. Notice Scripture doesn’t say Jews will be shocked upon the elevated servant, but rather, that Gentiles and Kings/Government leaders of other nations will be shocked. Interestingly, Jeremiah, the prophet, also reveals that the Gentiles (the nations) will be shocked upon realizing they inherited lies (while the Jews inherited truth) in Jeremiah 16:19. Furthermore, many other Scriptures reflect similar sentiments of Israel being eventually restored, extolled, and elevated (compare Deuteronomy 26:19, 28:1,10 as well as Isaiah 2,11, 60-62, 62:2-4; Ezekiel 34-48; Jeremiah 29-31; Micah 4; Zechariah 8; Zechariah 14, as some examples).
“What other passages refer to Israel as ‘him’?”
Now, that we have considered the theme and a few verses leading up to Isaiah 53, let’s discuss pronouns used in the Scriptures. In regards to Isaiah 52 and 53, I asked myself, “What other passages refer to Israel as ‘him’?” Surprisingly, numerous Scriptures refer to Israel in the masculine (Isaiah 45:11,46:8,56:8; Jeremiah 31:9-11,18,20-22; Hosea 7:8-10, 8:14, 10:6, 11:1,5, 12:1-4, 13:12-13). It would appear when collective people are referred to in the Jewish Bible, such as Israel/Jacob/Ephraim/Judah, pronouns such as him/his and them/their are used. Whereas when Scripture references specific cities such as Zion, Jerusalem, Holy City, Samaria, Babylon, etc, it uses the feminine pronouns (Isaiah 10:11,47:1,5, 51:17-18, 52:1-2, 62:1-2).
“Has Israel been defined as ‘My Servant’ such as in Isaiah 52:13?”
I then asked myself, “Has Israel been defined as ‘My Servant’ such as in Isaiah 52:13?” Again, surprisingly, yes. Isaiah 44:1-2,21-22, 45:4, 48:20, 49:3; (other general references 50:10; 52:13).
When reading any other book, would you insert a different subject just because they have similarities and then deem that one chapter is all about a different person not identified within the book? For example, while reading a book about the suffering of Jews during the Holocaust, no one would pick out one chapter and say, “Oh, this must be about Anne Frank, because she was a Jew that suffered in the Holocaust” when there is no mention specifically of Anne Frank.
More specifically, let’s examine each verse of Isaiah 53 to see other themes of these same sentiments further proving this text is about Israel, not specifically and exclusively Jesus.
Isaiah 53 | Verse-By-Verse
Isaiah 53:1 arm of the LORD = strength; see Isaiah 51:9, 59:16; 63:5 and Psalm 44:4 all of which speaks to this pattern is all of God’s doing, His strength and His will, the arm of the LORD;
53:2 no form or comeliness is likened to Zephaniah 3:12 referring to the remnant as meek and humble;
53:3 the servant is despised and rejected; despised and we did not esteem him is similar to Psalm 44:13-15, but especially Isaiah 49’s reference to Israel being rejected by men, yet later esteemed or raised up just as the later part of Isaiah 52 and 53 speak to. Notice the entire passage of Isaiah 49 is about Israel, the servant (vs 3), who is afflicted by men (vs 13-14), and just as Isaiah 52:13-15 speaks to the “servant” being miraculously extolled higher than kings which shocks the kings that this little nation is now honored, Isaiah 49:23-26, Isaiah 51 speak to the same prophecy as does all of Isaiah 60, but specifically Isaiah 60:14-15, as well as Isaiah 62:2-4;
53:4 wounded, stricken, smitten and afflicted by God – compare to the remnant of Israel being afflicted in Zephaniah 3:19, Psalm 44:24-25, Isaiah 51:7,12 (notice Isaiah 51:9 referring to the arm of the LORD just as Isaiah 53:1 and the close proximity of these parallel verses); also, see Isaiah 60:14-15;
53:5 all of Israel will suffer for the sins of Israel (i.e. even the righteous remnant such as Daniel and Jeremiah were carried off into the Babylonian captivity). Also, compare the servant being bruised for iniquities then healed to Israel being bruised for their iniquities in Isaiah 30:9-15, then bind up the bruise and healed in Isaiah 30:26;
53:6 is about the entire community being held accountable for sins. Should one person sin, they all suffer; hence, why there are incidents in the Jewish Bible of drastically removing the offender from the camp (i.e. Joshua 7-9). God is big on community, unity, and being in one accord; hence, why God stresses throughout Torah that we are responsible for one another (think Cain and Abel; love your neighbor; priests sacrificing for the entire community should there be unintentional sin members committed) or how God’s entire justice system is designed to hold one another accountable. Remember, the prophet Isaiah was the prophet sent to the Northern Kingdom of Israel/10 tribes/House of Israel. So when the majority of the House of Israel sins, hence “we (House of Israel) like sheep have gone astray”, everyone suffers including the few righteous ones just like Jeremiah and Daniel suffered in the Southern Kingdom/House of Judah when the Babylonians took the Jews to Babylon and held them captive. Some of Judah had sinned and consequently, God sent the Babylonians to discipline them for 70 years due to their violation of God’s land laws. Nevertheless, the righteous remnant paid heavily too (Jeremiah, Daniel, and others). We see that same concept in the second part of the verse, “and the LORD has laid on him (righteous remnant of House of Israel) the sins of us all (the majority of people of Israel/House of Israel)” and is likened to Zephaniah 3:13 as well as Ezekiel 34 and Psalm 44:11;
53:7 the servant/he didn’t open his mouth is also referenced of the righteous remnant of Israel learning to not open their mouth in rest and quietness Isaiah 30:15, Numbers 10:36, and Zephaniah 3:13, and Psalm 46:10/11 (depending on if you are using the Hebrew or Christian Bibles); sheep for slaughter, the sheep being representative of Israel, is also found in Jeremiah 11:19 and 12:3 as well as Psalm 44:22;
53:8 the righteous servant/remnant being cut off from land of living is also referenced in Jeremiah 11:19 whereas Israel being cut off from the land/living in general is mentioned in 1 Kings 9:6-7 and Ezekiel 37:11;
53:9 no deceit in his mouth is also referenced in Zephaniah 3:13 of no deceit being in the mouth of the righteous remnant (even the author of the Book of Revelation seemed to understand this reference is about Israel see Revelation 14:5 and how it is referencing the 144,000 righteous remnant of Israel found in Revelation 7);
53:10 again references bruising the servant as did 53:5 and 30:26; note: Jesus/Yeshua had no physical seed or offspring to carry on his legacy, but Israel’s descendants continue to be fruitful and multiply. The prophet Isaiah also prophecized a tenth of the holy seed will remain in chapter 10:13;
53:11 -12 by his knowledge – knowledge or wisdom in the Bible always refers to Torah/God’s laws see Hosea 4:6 as an example or Proverbs 3. Obeying Torah is defined as being righteous and received by God (see Psalm 95:6-11; 103, 119 and Isaiah 1:16-20, as just a few examples, but really it is everywhere in the Tanakh/Jewish Bible.) Also, notice Isaiah 26 speaks all about salvation and the importance of learning righteousness in Isaiah 26:8-12 or Isaiah 48:17-19. Israel, specifically the Jewish people, are called to be the light to the nations (Isaiah 42:6-8 and 49:3,6), and how are Jews to be the light? By living Torah, obeying God’s voice, which is Torah (Deuteronomy 28:1; Psalm 119:105; Proverbs 6:23; 4:2) so that the world might come to know how to be physically saved or spared and therefore not perish (Hosea 4:6). The righteous remnant repeatedly intercedes and suffers on behalf of the people (see Moses and Aaron and all the prophets as examples), but moreover, the righteous remnant lead in love simply by example of a Torah-observant lifestyle (to the best of their ability). Isaiah 53 speaks to the affliction of Israel; Isaiah 54 speaks to the literal, physical salvation of the Jews/Israel; Isaiah 55 is an invitation for all to follow their example; Isaiah 56 explains the Gentiles/foreigners who also keep God’s covenant (Torah), are also saved/gathered to Mt Zion.
Notice the prophets say nothing about one must believe in a Messiah to die for their sins for forgiveness, they simply must repent and turn to the LORD and His ways.
Next, after pondering such concepts, I thoroughly researched the Scriptures to find where it indicates a person will need to die for my sins and that one is eternally damned in their sins. To my surprise, I found “salvation” is always referencing a literal, physical saving, no one can die for another’s sins for we each are held accountable for our individual sins (Deuteronomy 24:16, 2 Kings 14:6, Jeremiah 31:29-30, Ezekiel 18:19-24, 33:12-20) while often collectively subjected to disciplining judgments as previously discussed above. Moreover, to benefit from God’s grace, all one must do is repent and He will gladly forgive (see Psalm 103 and Isaiah 1:16-20 or the story of Jonah and how even the Gentiles had been forgiven simply for repenting or the repeated message of the Prophets).
Christianity teaches if you don’t believe in Jesus you are damned to hell, eternally lost, part of the Anti-Christ Spirit, etc. while the Hebrew/Jewish Scriptures teach if you believe in Jesus you are an idolater and will be held accountable for your sins as we all are. In fact, it could be argued the trouble of Jacob, as prophecized by Daniel 12 (and other passages of judgment on Israel), could be because of Christians and Messianics propagating idolatry (the worship of Jesus) in the land of Israel. Choose this day whom you will serve and choose wisely.
Friends, Israel, more specifically the righteous Jewish remnant, are the suffering servant of Isaiah 53. I hope you will research all these Scriptures prayerfully.
One of the most significant differences between Christianity and Judaism concerns the definition of salvation.
In many Christian traditions, salvation is primarily understood as being rescued from the consequences of sin through faith in Jesus as the Messiah and Savior. Depending upon the denomination, salvation may also involve baptism, receiving the Holy Spirit, participation in the sacraments, good works, or some combination of these elements (John 3:16; Mark 16:16; Acts 2:38–39). Although Christians differ on the details, most agree that faith in Jesus occupies a central role in one’s salvation.
When I began examining the Hebrew Bible (Tanakh) apart from later theological interpretations, I was struck by how differently the Scriptures describe salvation. The question naturally arose: if belief in a future Messiah is the central requirement for salvation, where do the Torah, Prophets, and Writings explicitly teach this doctrine?
The answer may surprise many readers. Throughout the Hebrew Scriptures, there is no passage stating that one must believe in a future Messiah in order to receive God’s forgiveness or be saved. Rather, the overwhelming emphasis is that God Himself is Israel’s Savior, Redeemer, and Deliverer.
Consider just a sample of the many declarations found throughout the prophets:
Isaiah 43:11: “I, even I, am the LORD, and besides Me there is no savior.”
Isaiah 44:6: “I am the first and I am the last; besides Me there is no God.”
Isaiah 45:21–22: “There is no other God besides Me, a just God and a Savior; there is none besides Me. Turn to Me and be saved, all the ends of the earth.”
Hosea 13:4: “You shall know no God but Me; for there is no savior besides Me.”
These passages repeatedly direct humanity toward God Himself as the source of redemption. The emphasis is not on faith in an intermediary, but on trusting, worshiping, and returning to the God of Israel.
Repentance and Forgiveness in the Hebrew Scriptures
Another striking theme throughout the Tanakh is the connection between repentance and forgiveness.
Psalm 51 records King David’s prayer after his sin with Bathsheba. David does not appeal to a future sacrifice or mediator. Instead, he cries directly to God for mercy, confessing his sin and asking for a clean heart and renewed spirit.
Likewise, Psalm 51:16–17 declares:
“For You do not desire sacrifice, or else I would give it; You do not delight in burnt offering. The sacrifices of God are a broken spirit, a broken and contrite heart—these, O God, You will not despise.”
Psalm 103 similarly emphasizes God’s mercy toward those who fear Him and seek to walk in His ways.
The prophets repeatedly echo this message:
Isaiah 1:16–18 calls Israel to wash themselves, cease doing evil, and learn to do good.
Ezekiel 18 teaches that a wicked person who repents and turns from sin will live.
Hosea 14 calls Israel to return to God and receive forgiveness.
Joel 2:12–13 urges repentance because God is gracious and merciful.
From a Jewish perspective, these passages demonstrate that God’s forgiveness has always been available through sincere repentance, prayer, and a return to His ways.
Individual Responsibility
Another important theme concerns personal accountability.
The Torah teaches:
“Fathers shall not be put to death for their children, nor shall children be put to death for their fathers; each shall be put to death for his own sin.” (Deuteronomy 24:16)
Ezekiel expands this principle in chapter 18:
“The soul who sins shall die.”
The prophet repeatedly emphasizes that each person is responsible for his or her own conduct before God.
For this reason, Judaism has traditionally understood atonement and forgiveness through the framework of repentance, restitution, prayer, and divine mercy rather than through the death of another individual on one’s behalf. While Christians and Jews interpret these texts differently, the principle of individual responsibility remains a foundational element of Jewish theology.
Salvation in the Tanakh: Physical and National Redemption
Another significant difference concerns what salvation often means in the Hebrew Bible.
Many modern readers immediately associate salvation with the afterlife. In the Tanakh, however, salvation frequently refers to deliverance from physical danger, oppression, exile, persecution, or national distress.
Consider the language of:
Psalm 53:6
Psalm 80
Psalm 91
Isaiah 51–52
Jeremiah 30–31
Ezekiel 34–39
Zephaniah 3
Again and again, God promises to rescue His people, gather the exiles of Israel, restore Jerusalem, establish peace, and bring justice to the world.
The prophets envision a future in which the nations stream to Jerusalem to learn God’s ways (Isaiah 2:1–4; Micah 4:1–4), the earth is filled with the knowledge of God (Isaiah 11:9), and God’s presence dwells among His people.
In this sense, biblical salvation is often portrayed not as escaping the earth for heaven, but as participating in God’s redemption of the world itself.
The Future Redemption of Israel
The prophets also describe a future restoration in which Israel is regathered, spiritually renewed, and brought into a deeper covenant relationship with God.
Ezekiel writes:
“I will take you from among the nations, gather you out of all countries, and bring you into your own land. Then I will sprinkle clean water on you, and you shall be clean… I will put My Spirit within you and cause you to walk in My statutes.” (Ezekiel 36:24–27)
Jeremiah 31 likewise speaks of God writing His Torah upon the hearts of His people.
These passages describe a future age in which God transforms His people, forgives their sins, and renews their relationship with Him. Significantly, the emphasis remains upon God’s direct action, His covenant with Israel, and the restoration of obedience to His Torah.
Two Different Understandings of Salvation
Christianity and Judaism ultimately approach salvation from different starting points.
Christianity generally understands salvation through faith in Jesus’ death and resurrection as the means by which sins are forgiven and eternal life is secured.
Judaism, drawing from the Hebrew Scriptures, understands salvation primarily as God’s ongoing work of redemption through repentance, forgiveness, covenant faithfulness, and the future restoration of Israel and the world. The focus remains upon turning directly to God, walking in His ways, and trusting in His mercy.
Both traditions speak of redemption and hope, yet they define those concepts through very different theological lenses.
For those seeking to understand the Jewish perspective, the most important step is to examine how the Torah, Prophets, and Writings themselves define salvation and to allowGod’s revealed Word to shape one’s understanding of redemption.
Imagine investigating a missing-person case. Several witnesses come forward. Each insists they were present at the scene, yet their accounts differ significantly regarding who was there, what happened, and when events occurred. As an investigator, would you confidently close the case based solely on those testimonies?
This is the question I found myself asking while examining the New Testament accounts of Jesus’ resurrection.
The resurrection is presented as the defining event of Christianity. If true, it would be one of the most important events in human history. Therefore, it deserves careful scrutiny. As a student of Scripture and a self-described “Detective of the Divine,” I approached the Gospel accounts looking for consistency, corroboration, and evidence.
What I discovered was not a single, unified testimony but a collection of narratives that differ in noteworthy ways. The Gospels disagree about how many women came to the tomb, when they arrived, who they encountered there, and when Jesus allegedly appeared to them. While Christians often argue that differing details demonstrate independent testimony, investigators also recognize that significant contradictions can raise questions regarding reliability.
The purpose of this article is not to mock faith or attack sincere believers. Rather, it is to examine the evidence and ask whether the resurrection accounts meet the standard of proof one would expect for such an extraordinary claim.
Let us dissect and discuss…But first, grab your New Testament.
Consider how and when the women saw the resurrected Jesus such as: In Matthew 28:1-8, Mary Magdalene and “the other Mary” came to the tomb around dawn the day after Sabbath and experienced an earthquake when an angel came down from heaven and personally rolled away the stone. Supposedly it scared the guards, plural, to death paralyzing them in fear. In Mark 16, after Sabbath was over, early in the morning, when the sun had risen, Mary Magdalene, Mary the mother of James (and Jesus), and Salome brought spices to anoint the body. At first, they were perplexed as to who will roll the stone away for them, but when they arrived, the stone was already rolled away for them. What happened to the earthquake and seeing the angel descend? The speculated but not proven author of Mark skips over that detail. Seems like a highly important detail to somehow forget. Upon arriving at the open tomb, they see a young man inside. No mention of the guards in that version.
A few verses earlier, evidently the tomb’s stone is able to be moved by just 1 person since Joseph (not Mary’s husband) rolled it himself in Mark 15:46 so that leads me to believe 2 or 3 women could have rolled it if just 1 man could have. In Luke 24, on the 1st day of the week, very early in the morning, certain women and “other women with them” so now we have a group of women went to the tomb with spices to anoint the body. Upon arriving, like in Mark, but unlike in Matthew, they discover the stone is already rolled away. After going inside the tomb, suddenly not 1 man as recounted in Mark, but in Luke’s version 2 men were inside the tomb.In John’s version found in John 20, he describes just 1 woman went to the tomb, Mary Magdalene, while it was still dark so not at dawn or after dawn like the other versions describe. No mention of any earthquake nor other women or 1 or 2 men or angels are told to us in John’s version, but we do learn Peter and another disciple race to the tomb and reveal another interesting clue and that is that the linens Jesus was wrapped in were neatly folded within the tomb (John 20:5-7). Verse 9 of John 20 states the disciples did *not* know of any Scripture (in Tanakh) prophesying the Messiah must rise from the dead because there is none. Rather, the Messiah is to bring world peace, unity, and elevate the Jews to assist in teaching Torah to the world as a light to the nations (Isaiah 2, 11, 42, 49, 53-56 among others).
Also, we learn in John’s version that both Joseph and the Pharisee Nicodemus wrapped and anointed Jesus’ body in spices (John 19:38-42) upon his burial. If Nicodemus and Joseph already anointed Jesus’ body, then why did the women need to come again to do so at the time of his burial in Luke 23:56 PRIOR to Sabbath and why did the women return to do so AGAIN AFTER Sabbath as defined in Mark 16:1? Matthew writes about a guard or guards being there to seal the stone whereas none of the other gospels do; Joseph rolled the tomb in place; Yet, the women wondered how they would unroll the stone as if impossible to do so- then why come to anoint him in the wee hours of the morning or at dawn, depending on which version, if the stone cannot be unrolled and if they cannot unroll it themselves? This does not make sense.
Assuming Jesus lived and died though there are no historical writings of such events (read Was the New Testament Inspired by God or Rome), clearly, his body was missing or the Pharisees and Romans could have simply opened the tomb to dispute the claim of the resurrection. I suppose they still could have done so, but we know not of historical documents stating this theory so for the sake of argument, let’s say Jesus indeed existed, died, and the body was indeed missing. Conversely, had the Pharisees or other Jews or the Romans discovered Jesus indeed did resurrect from the dead, wouldn’t that have been the catalyst to producing far more believers instantly rather than just a small group who were already Jesus’ fans? How come we have no documentation of detailed accounts of the resurrected Jesus appearing to any of the alleged 500 Paul claims though Paul didn’t even personally know Jesus (1 Corinthians 15:5-8)? Not to mention Paul’s order of appearance list also contradicts the gospels. There is no account of Jesus revealing himself to anyone but primarily the women first, then some men, IF any of that is even true. Wouldn’t the resurrected Messiah be sure to reveal himself to his accusers? To those who didn’t believe him? Wouldn’t that be far more magnificent and noteworthy to propel God’s mission? Wouldn’t that be far more effective and critical in sharing the ‘good news’ of the gospel, particularly to the so-called lost sheep Jesus was sent to (Matthew 15:24) as in the Jews?
Let’s say for the sake of argument, the Pharisees or Romans inspected the tomb and verified Jesus’ body was missing. Is it not possible though that the body was removed? Who would have the most motive to remove Jesus’ body?
We are told the disciples did not believe the women when they came to them to report Jesus’ body was removed. Also, interestingly enough in John’s version, found in John 20:1-2, Mary Magdalene runs to the disciples to tell them, “They have taken away the Lord out of the tomb, and we do not know where they have laid him.” Wow! Did she see him or not? In other accounts, she ran into Jesus either at the tomb or upon leaving the tomb prior to seeing the disciples (Matthew 28:7-10; Mark 16:8-11). In John’s version, she runs to the disciples first to tell them Jesus’ body is missing, but then later, after Peter and another disciple inspect the tomb, Mary Magdalene speaks to two angels and Jesus appears to her, which she then ran to the disciples again to report what happened (John 20:11-18). Do you see the confusion in the timetable and details of the various gospels?
These many different accounts of the same epic moment seem suspicious and become less credible the more the reader compares the testimony of the so-called witnesses. But back to motive…the disciples, being men of various trades, although disappointed and humiliated, could easily have gone back to their occupations. However, there is one person in particular who had EVERYTHING to lose if Jesus did not rise again. Mary, Jesus’ mother, not only would have been financially ruined if Jesus did not rise from the dead being her other sons would be the laughing stock of town, but she could have been stoned per the law being now the truth she was not “miraculously impregnated” by the Holy Spirit but rather by Joseph or whomever. Is it not strange the women knew where Jesus’ body was being each account testifies the women were there when he was placed in the tomb unlike the disciples, AND showed up either in the middle of the night or at the crack of dawn to anoint his body when they or Nicodemus already did so while allegedly not knowing how they would open the tomb themselves, AND there are so many different versions of the details of what happened next, AND the linens just happen to be folded neatly all pointing to the women?! Is it not possible wanting to spare Mary, the mother of Jesus and their friend, the women got together to remove the body under the guise of anointing the body, folded the linens neatly in place upon unwrapping them, and then after making it look like he vanished, ran to the men to tell them their many different versions of what happened?
Could the women be bringing anointing oils because Jesus wasn’t actually dead? Were they using these oils for medicinal purposes? Why use such oils on a dead body? Were the women coming to where his body lay to nurse him back to health? Could Jesus have walked off on his own or with assistance?
Furthermore, could the women or men have hallucinated having been under great post-traumatic stress? Could they have seen a ghost as some versions express? How many reports are there in modern ages of people seeing their dead loved one’s ghost or ghosts in general? Plenty, interestingly enough. There even is a ghost story in 1 Samuel 28:11-19 where the medium saw the ghost of the Prophet Samuel, much to her horror. The ghost of Prophet Samuel was recognizable, had a physical appearance, could clearly communicate, and EVEN still give a prophecy to King Saul, and yet, the dude was still technically dead! So could the disciples have seen and likewise conversed with Jesus’ ghost?
Could they have concocted seeing Jesus or could they have been deceived into seeing someone else posing as Jesus since they did not recognize him? Or could have the unknown authors of the gospels created the story themselves since there is no other documentation of Jesus’ life let alone a resurrection? Why would not people document the most epic event in all human history – his miraculous resurrection?! Even if he actually did rise again, others in the Tanakh/Old Testament rose again such as Elijah resurrected children (1 Kings 17 & 2 Kings 4), does that make Elijah or those children THE MESSIAH? Even so, Jesus still doesn’t fit the majority of the profile of the Messiah as described by the prophets-besides being born in Bethlehem (Micah 5).
Also, if Jesus did rise from the dead, Matthew 7:53 says the graves were opened and there were numerous resurrected people walking around. What happened to those people? How come NO ONE ELSE documented anywhere that historians know of this hugely monumental event? Maybe because it is largely fiction just as has been proven about Herod’s non-existent census.
Moreover, why create a following and rise from the dead just to vanish? If Jesus actually did exist and survived the crucifixion, isn’t it possible Jesus could just have disappeared so the Romans couldn’t properly kill him off?
Or, is it possible all of it is fiction?
Detective’s Final Report
After reviewing the available evidence, I am left with several observations:
The resurrection narratives contain notable differences regarding the participants, timing, and sequence of events.
The Gospel accounts are formally anonymous writings. While church tradition later attributed them to specific individuals, the texts themselves do not identify their authors.
Independent contemporary documentation of the resurrection event itself is lacking. This is especially significant given the extraordinary nature of the claims.
The resurrection claim must ultimately be evaluated alongside the broader question of whether Jesus fulfilled the messianic expectations described throughout the Tanakh.
From a Jewish perspective, the primary test of messiahship is not whether someone performed miracles or was believed to have risen from the dead, but whether that individual fulfilled the prophetic mission assigned to the Messiah: gathering the exiles of Israel, establishing universal peace, rebuilding Jerusalem, and bringing the nations to knowledge of the One God.
As a result, I do not find the evidence sufficient to conclude that the resurrection accounts establish Jesus as the promised Messiah of Israel. The accounts may reflect sincere beliefs, evolving traditions, misunderstandings, or theological interpretations developed over time. However, as a Detective of the Divine, I must follow the evidence where it leads.
For me, the case remains unresolved on historical grounds and unproven on biblical grounds. When measured against the standards established in the Hebrew Scriptures, the messianic claim remains unsubstantiated.
As such, I close my notebook and consider this case closed, or you could say dead.
~Carrie Renee, Revised 6.17.2026; originally published August 28-29, 2020
Many Christians, though not all, believe in something called “the rapture” where the dead Christians will be resurrected and the Christians alive at that time will all be whisked away to heaven when Jesus returns for them and then Jesus and “his saints” will hide out in heaven for 7 years or so while God pours out His wrath on Earth to those who rejected Jesus. Then, according to this doctrine taught throughout some evangelical protestant denominations, Jesus will come back to Earth for technically a third time and bring all his peeps with him to rule and reign.
Amos 3:7 tells us God does nothing without revealing it to His prophets first.
THE THREE R’S
The prophets of the Hebrew Bible say nothing about people who must believe in a Messiah to be saved, forgiven, or to have eternal life. Nor do they say anything about a rapture of believers in a Messiah. The prophets do, however, predict people will be resurrected, rescued, and restored.
RESURRECTED
Let’s take a look at some Scriptures within the prophetic books that speak to a resurrection. The text we are reviewing can be found in Daniel 12:1-2, Isaiah 26:18-19, Ezekiel 37:12.
The prophetic book of Daniel was penned during the time that the exiled Jews were living in Babylon. So when this angel relayed these words to Daniel, the angel was referring to Jews as “your people” way in the future, a time which still has not manifested yet. Specifically, this prophecy is believed to be referring to the Battle led by Gog of Magog. Clearly, the angel is telling Daniel with the intention he will write it down for future generations to know and be encouraged that during that awful time Jews will be rescued if they are not blotted out of the book of life, meaning if they are still alive at this time. Zechariah 14 and Ezekiel 38 also describe this horrific battle. In regards to the expression, inscribed in the book, other passages within the Hebrew Bible equate that expression to mean an Israelite, now known as Jews, are alive essentially because they haven’t transgressed the Torah, God’s instructions. In other words, to intentionally violate God’s boundaries means one will be removed or blotted out from the Book of Life. This is why on Yom Kippur, Jews strive to be inscribed in the book of life for another year. That in itself is an entirely different teaching perhaps we can explore at another time. So, those Jews (not Christians) who are alive at that time will be rescued, whereas many of those that are dead, will be resurrected. Nevertheless, all people will be resurrected at some point. Some sects of orthodox Judaism teach there will be two resurrections – one will be for the Jews (Israelites) wherever they are located, and one for Gentiles (non-Jews). What that will look like and the timing is speculated, but the general consensus among sects of orthodox Judaism (but not liberal denominations of Judaism) is everyone is resurrected at some point in the future.
Notice in Eze. 37:12 the reference to “O My People” a.k.a. Jews/Israel and that God will bring them “to the land of Israel”. Not raptured to heaven.
RESCUED
We touched on Jews being rescued, but let’s take a closer look at these passages found in Jeremiah 16:14-16, Ezekiel 34:27-29, and Zechariah 8 and 12.
This particular text in Jeremiah 16 is interesting because it reveals this rescue operation of the Jews will make the original Exodus story look like nothing compared to this greater exodus to come. I didn’t type out the entire text, but I also wanted to point out how God says through the prophet Jeremiah that it will be as if God is sending fishermen to haul out Jews or a helicopter rescue squad rescuing people who’ve gone overboard. What exactly that looks like is to be determined, but you get the idea God loves Jews very much and promises to rescue Jews at that terrible moment. It’s going to be epic!
God is all about making His Name known or His Presence and authority known. He’s all about taking people from a culture of worshiping many false gods to a culture of worshipping Him the One True God. Just as He made Himself known to both the Israelites and Egyptians in the Book of Exodus, He will do so again when He rescues Jews in the future. All of the Jewish and Gentile populations worldwide will know who the One True God of Abraham, Isaac, and Jacob is!
Here we have yet again (see above), God saying through a different prophet that He will rescue Jews from wherever they are in the globe, and notice the text says they will be brought to Jerusalem to permanently dwell. It says nothing about saving Jews to live in heaven, but rather heaven on earth, if you will, in Jerusalem.
This verse I included because it speaks to how much God loves Jerusalem inferring Jews living in that holy city. It also validates what God told Abraham when He said in Genesis 12:3, I will bless those who bless you and curse those who curse you. Note: If you want to survive all that’s to come, don’t say or do anything against Israel/Jews (see Zechariah 14). Because to do so, is to harm those in the apple of God’s eye (Zechariah 2:8). I feel like most evangelical Christians are aware of this important truth, thankfully.
Although Isaiah 56 doesn’t specifically refer to Jews being rescued, I’m including it within this teaching, because it does state that anyone who chooses to keep God’s covenant, meaning live by the instructions He gave Israel at Mt. Sinai, will also be brought to Israel. It infers these Jews-By-Choice (converts) or perhaps Gentiles who obey aspects of Torah will also be rescued. This chapter of Isaiah 56 says these individuals will be considered even better than sons and daughters, meaning naturally born Jews.
Although the prophets don’t directly state how the rescued Jews will travel to Jerusalem, there are hints particularly in the Book of Isaiah that they may travel by foot on a sacred highway or road of sorts. In other passages, it describes a worldwide earthquake, mountains crumbling, and land moving, so it is plausible Jews (and later Gentiles) will be able to get to Jerusalem by road similar to how God paved an unexpected path through the Reed Sea when the Israelites fled Egypt. In Zechariah 14:16-21, Gentiles must come to Jerusalem to celebrate and worship God for the holy holiday of Sukkot, also known as Feast of Tabernacles or Feast of Booths. Presumably, both the Jew and Gentile could travel to Jerusalem using the new and improved Interstate-66 known as the “Sacred Highway”. Ha-ha!
RESTORED
In addition to the prophets revealing a resurrection and rescue of Jews, the prophets also reveal that the physical wealth of Jews will be restored in Israel. “Double for your trouble” you could say. I have listed only a few passages that refer to this concept, but there are many more.
In this passage of Jeremiah 30 (see below), we once again see yet a different prophet refers to Israel as “outcast” whereas Isaiah chose “suffering servant”, but Jews are not despised forever. For here, as in many other passages, God encourages Jews to let them know He has a plan to restore, rebuild, and replant. Moreover, to elevate Jews and the nation of Israel.
Yet another passage reiterates that though Jews were once despised they will be restored and live in security.
As highlighted earlier, God reveals His plans through His prophets (Amos 3:7). Isn’t it strange that there are no texts in the entire Jewish Bible, or “Old Testament”, about Gentiles being raptured to heaven or anything pertaining to such doctrine? Interestingly, the prophet Jeremiah says that at that time the Gentiles will be shocked and realize they were taught lies. Notice it doesn’t say Jews will be shocked, but specifically, the prophets declare the Gentiles will be surprised. I know I sure was upon realizing all of this.
In conclusion, the prophets of the Jewish Bible make no mention of people being raptured to Heaven but do frequently refer to Jews being resurrected, rescued, and restored to Israel.
SOUL-WORK
To study this topic more, I invite you to review the following passages in addition to the ones already presented:
