Tag: Jews

An Introduction to the Thirteen Principles of the Jewish Faith and the Many Denominations of Judaism

Many years ago, I overheard a conversation among several Jews discussing the various denominations of Judaism and what each branch believes or doesn’t believe. I was surprised for two reasons. First, I hadn’t realized they were Jewish at all. Based on the way they dressed, they simply didn’t fit my preconceived image of what a Jew looked like. Second, I had no idea Judaism encompassed such a wide variety of denominations and perspectives.

At that point in my life, my only real exposure to Judaism had been during a job interview in Philadelphia with several Orthodox Jewish men. They wore the distinctive black-and-white attire commonly associated with Orthodox Judaism and, in keeping with their religious practice, politely explained that they could not shake my hand. I also remember them mentioning that, because of the Jewish High Holy Days and other fall festivals, I would have many days off during September and October. They offered me the position, but I ultimately declined for reasons entirely unrelated to Judaism.

Like a coastline gradually reshaped by the tides, my own spiritual journey took an unexpected turn. What began as simple curiosity led to years of studying the Tanakh, Jewish history, rabbinic literature, and the various streams within Judaism. After several years of intensive research, honest questioning, and prayerful reflection, the landscape of my faith changed. I converted to Judaism.

Even today, I often encounter the same assumptions I once held. When friends, coworkers, or acquaintances learn that I converted, specifically to Reform Judaism, they are frequently surprised to discover that Judaism has multiple denominations. Many are equally surprised to learn that not all Jews dress like the Orthodox they may have seen in movies or on television. In reality, Judaism is remarkably diverse, encompassing a wide range of beliefs, practices, and expressions of Jewish life.

One of the most common questions people ask when they learn about my conversion, or when they begin exploring Judaism themselves, is, “What do Jews believe?”

The answer isn’t as straightforward as many expect.

Unlike many Christian denominations, Judaism has never been defined by a single creed or universal statement of faith. Traditionally, Judaism has emphasized living the covenant through obedience to God’s commandments (mitzvot) more than subscribing to a fixed list of theological doctrines. While all Jews share a common heritage rooted in the God of Israel, the Torah, and the Jewish people, different movements within Judaism understand revelation, Jewish law, tradition, and even some theological concepts in different ways. One aspect I appreciate about Judaism is critical thinking is encouraged, and many voices or opinions are usually welcomed rather than shunned. The pages of the Talmud are full of rabbis debating said various opinions on every imaginable topic, establishing a foundation for thoughtful, and sometimes, intense discussions, among present-day and future Jewish generations.

Before exploring the various denominations and their approaches to Judaism, it is helpful to begin with the closest thing Judaism has to a historical statement of faith penned by a Jewish sage. With the help of ChatGPT, I summarized my findings as an introduction to the thirteen principles of the Jewish faith and the many denominations of Judaism.

~Sage(s): Noun – profoundly wise individual(s)~

Maimonides and the Thirteen Principles

Rabbi Moses ben Maimon, better known as Maimonides or the Rambam (1138–1204), was one of Judaism’s greatest philosophers, physicians, and legal scholars. In his commentary on the Mishnah, he articulated what became known as the Thirteen Principles of Faith.

These principles were not given at Mount Sinai, nor are they found together anywhere in the Tanakh. Rather, they represent Maimonides’ effort to summarize the theological foundations he believed undergirded Judaism.

His thirteen principles are:

  1. God exists.
  2. God is absolutely one.
  3. God has no physical form.
  4. God is eternal.
  5. God alone is worthy of worship.
  6. Prophecy is genuine.
  7. Moses was the greatest of all prophets.
  8. The Torah was given by God to Moses.
  9. The Torah will never be replaced or changed.
  10. God knows the thoughts and actions of humanity.
  11. God rewards righteousness and punishes wickedness.
  12. The Messiah will come.
  13. God will resurrect the dead.

Many Orthodox Jews still recite these principles today through the familiar declaration, Ani Ma’amin (“I Believe”).

Not Every Rabbi Agreed

It may surprise many readers to learn that Maimonides’ list was not universally accepted.

Several respected medieval rabbis argued that Judaism should not be reduced to a fixed creed. Rabbi Hasdai Crescas proposed six foundational principles, while Rabbi Joseph Albo argued that only three core principles were truly essential.

This disagreement itself illustrates something unique about Judaism: questions are welcomed. Throughout Jewish history, vigorous debate has often been viewed as a means of pursuing truth rather than a threat to it.

Why Are There Different Denominations?

Modern Judaism is often divided into several denominations or movements. These movements generally agree on many fundamental beliefs—such as the existence of one God, the importance of the Torah, and the covenant between God and Israel—but they differ significantly in how they understand revelation, Jewish law (halakhah), and the authority of tradition.

The greatest point of disagreement is not whether Judaism is valuable, but what gives Judaism its authority.

Some believe every commandment remains eternally binding exactly as interpreted through the rabbinic tradition.

Others believe Jewish law develops over time.

Still others see Judaism primarily as an evolving religious civilization in which individual conscience plays a greater role.

Understanding these differences helps explain why Jewish communities can look quite different while sharing the same heritage.

Modern – Day Different Denominations of Judaism

Orthodox Judaism

Orthodox Judaism accepts all thirteen of Maimonides’ principles as authoritative.

Orthodox Jews believe:

  • The Torah was given directly by God to Moses.
  • The Oral Torah, preserved in the Mishnah and Talmud, was also revealed at Sinai.
  • Halakhah is fully binding.
  • The commandments remain obligatory.
  • A personal Messiah will one day gather the Jewish people, rebuild the Temple, and usher in universal peace.
  • The resurrection of the dead will occur in the Messianic Age.

For Orthodox Judaism, the thirteen principles remain an accurate summary of Jewish belief. Orthodox have subsects such as Haredi Judaism and Hassidic Judaism, which have some different interpretations and cultural practices.

Modern Orthodox Judaism

Modern Orthodox Judaism shares the same theology as Orthodox Judaism while encouraging engagement with the modern world.

Modern Orthodox Jews generally embrace:

  • Higher education
  • Professional careers
  • Scientific discovery
  • Participation in democratic society

while maintaining complete commitment to halakhah.

The thirteen principles are fully affirmed.

Conservative Judaism

Conservative Judaism generally accepts the spirit of Maimonides’ principles but often interprets several of them more broadly.

Most Conservative Jews believe:

  • God revealed the Torah, although many understand revelation as occurring through both divine inspiration and human participation.
  • Halakhah remains authoritative but continues to develop through rabbinic interpretation.
  • The Messiah may refer either to an individual descendant of David or to a future Messianic Age.
  • Resurrection is interpreted literally by some and symbolically by others.

Thus, while honoring the thirteen principles, Conservative Judaism allows for a wider range of interpretation than Orthodoxy.

Reform Judaism

Reform Judaism places greater emphasis on ethical living and social justice than on adherence to fixed theological doctrines.

Many Reform Jews affirm:

  • Belief in one God.
  • The prophetic call to justice.
  • The importance of Jewish identity and covenant.

However, Reform Judaism often understands several of Maimonides’ principles differently.

For example:

  • The Torah is generally viewed as divinely inspired but written by human beings.
  • Halakhah is not considered universally binding.
  • Individuals determine which mitzvot hold spiritual meaning for their lives.
  • Belief in a personal Messiah is often replaced by hope for a future Messianic Age characterized by justice and peace.
  • Resurrection is frequently understood metaphorically or omitted altogether.

Because Reform Judaism values individual autonomy, beliefs may vary considerably from one member to another.

Reconstructionist Judaism

Founded in the twentieth century by Rabbi Mordecai Kaplan, Reconstructionist Judaism understands Judaism as an evolving religious civilization.

Many Reconstructionists:

  • View the Torah as the religious literature of the Jewish people rather than direct divine revelation.
  • Do not regard halakhah as binding.
  • Understand God in nontraditional ways, sometimes as the sum of the forces that lead humanity toward goodness rather than as a supernatural being.
  • Interpret the Messiah and resurrection symbolically rather than literally.

Consequently, Reconstructionist Judaism departs most significantly from Maimonides’ original formulation.

Jewish Renewal

Jewish Renewal is less concerned with systematic theology than with spiritual experience.

Drawing from Hasidism, Kabbalah, meditation, music, and social justice, Jewish Renewal encourages worship that engages both heart and soul.

Members may affirm many of the thirteen principles, reinterpret others, or focus less on formal doctrine altogether.

Comparing the Denominations

PrincipleOrthodoxConservativeReformReconstructionist
One God✓✓✓Usually, though often reinterpreted
Torah from GodLiteralDivine-human revelationInspired by GodHuman religious literature
Halakhah BindingYesYes, but evolvingGenerally noNo
MessiahPersonal MessiahMessiah or Messianic AgeUsually Messianic AgeSymbolic future
ResurrectionLiteralMixed viewsUsually symbolicSymbolic

Unity Amid Diversity

Despite these differences, every major branch of Judaism recognizes the enduring significance of the Jewish people, the Torah, Shabbat, and the covenant with the God of Israel.

Perhaps that is why the old Jewish saying remains so fitting:

“Two Jews, three opinions.”

Far from being a weakness, Judaism has long viewed respectful disagreement as an opportunity to deepen understanding. Maimonides’ Thirteen Principles continue to influence Jewish thought more than eight centuries after they were written, even as different Jewish movements continue to wrestle with what faithful covenantal living looks like in every generation.

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Jonas Phillips: A Jewish Voice for American Freedom

As Americans commemorate the 250th anniversary of the Declaration of Independence in July 2026, it is fitting to remember Jonas Phillips, an Ashkenazi Jewish immigrant whose life embodied both the promise and the challenges of religious liberty in the new nation.

From Germany, Phillips arrived in the American colonies in 1756 as an indentured servant in Charleston, South Carolina. Like many immigrants seeking opportunity, he began with few resources and faced the uncertainty of starting a new life in an unfamiliar land. Yet through perseverance and determination, he built a successful career as a merchant and eventually settled in Philadelphia, home to one of the largest Jewish communities in colonial America. He and his Sephardic wife, Rebecca, helped found Congregation Mikveh Israel, an Orthodox Sephardic community in Philadelphia. The couple had twenty-one children, some of whom became prominent characters in American history, and even purchased and preserved Thomas Jefferson’s estate – Monticello. The Jewish grave of Jonas Phillips’ daughter, Rachel Phillips Levy, can be visited at Monticello.

When the American Revolution began, Phillips embraced the Patriot cause. He supported independence, served in the local militia, and believed deeply in the revolutionary ideals of liberty and equality. However, as a Jew, he understood that those ideals had not yet been fully extended to all Americans.

In 1787, while delegates gathered in Philadelphia to draft the United States Constitution, Phillips wrote a remarkable petition to George Washington and the Constitutional Convention. He objected to religious tests that excluded Jews and other non-Christians from public office, as one had to attest to the authority of the New Testament to serve. He urged the creation of a government that protected freedom of conscience for all citizens. His appeal reflected the hopes of many religious minorities who sought equal participation in American civic life.

Although Phillips did not live to see every barrier removed, his advocacy helped shape the American commitment to religious liberty. The Constitution’s prohibition against religious tests for federal office became a landmark guarantee of equal citizenship.

Two hundred fifty years after the Declaration of Independence, Jonas Phillips reminds us that the American story includes the voices of Jewish immigrants who helped transform the promise of freedom into a broader reality. His journey, from indentured servant to respected merchant and advocate for religious equality, stands as a testament to the enduring Jewish contribution to the American experiment.

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This Week’s Torah Portion (Vaetchanan)

If you have been exposed to Judaism, Noahides, Messianics, Hebrew Roots, or some variant of those religious groups, then you will most likely be familiar with the weekly Bible readings known as the Torah portion, also referred to as the parashah, which simply means a passage or section of the first five books of the Bible (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy).

This week’s Torah portion can be found in Deuteronomy 3:23 – 7:11. Here are some highlights for you to explore this Sabbath:

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Why Asking God for A Sign Is Not Divination

May 8, 2024

When we consider one of God’s many names is El Roi, which means the God who sees me, we can expect this God who sees our ways will help us see His will or way for our lives, and often reveals said ways through the physical. It’s a brilliant juxtaposition for an invisible God to use the visible to know who God is, and to learn to trust Him and His directions for our customized lives. In fact, God often asked the prophets, “What do you see?” to convey an important message to the prophets (Amos 7:7-8; 8:2; Jeremiah 1:11-13) and just as God modeled to the prophets, the prophets frequently conveyed God’s message to the people using the physical. In the Exodus account, God used the physical manifestations to reveal Himself to the enslaved Israelites in Egypt as well as Egyptians, which ultimately prompted the mixed-multitude to vacate Egypt as they followed Moses and the Israelites throughout the wilderness (Exodus 12:38). God also used signs to answer those who sought God such as King Hezekiah. In Isaiah 37, King Hezekiah prays to God for clarity, and God immediately answers when the prophet Isaiah sends a message to King Hezekiah writing, “And this is the sign for you…” (Isaiah 37:30) to which Isaiah describes physical manifestations of agriculture within a specific timeline and the interpretation of said signs. Furthermore, the prophets are called seers in Tanakh because much spiritual insight can be perceived through what we see whether in the physical, a sign, a vision, or dream. Nearly every prophet throughout Tanakh has a visual experience (i.e. burning bush, visions, dreams); hence, the label of seer. Similarly, the Levitical priest used the signs provided through the breastplate of decision when they struggled to make an important decision such as to go to war or not. Through the story of Jonah, we see another example of using the physical for clarity as the sailors cast lots to quickly determine who the problem was as the angry seas threatened their lives (Jonah 1:7). All of these examples found in Tanakh reveal that it is not only acceptable to seek God’s will or clarity for our lives and that God uses the physical human/prophet/priest as well as physical objects and or circumstances, but that said physical beings or objects can be accurate and trustworthy resources of guidance.

And yet, if it was permissible to seek out God’s guidance through a “seer” or man or woman of God and God Himself used physical signs to guide individuals, then why do we read in various Torah commands, such as Leviticus 19:26 or Deuteronomy 18:9-12, as some examples, to not consult divination, soothsayer, ghosts, mediums, or omens? Torah teaches us there are both false prophets and true prophets, who have a spiritual gift, and both the true and counterfeit can frequently perform the same physical acts or see or read a person or interpret a dream or circumstance accurately. Ponder the Exodus story as the Egyptian magicians performed the same spells as they matched the manifestations God made through Moses and Aaron (Exodus 7:22; 8:3) or how the prophets of Baal dualed the prophet Elijah (1 Kings 18) or how Baalam, who was not of Israel, could also accurately see the future and was well-known throughout his region (Numbers 22) or how a different Pharoah consulted Joseph to interpret a dream (Genesis 41) and King Nebuchadnezzar consulted Daniel to interpret the King’s dream (Daniel 2) because their usual people could not do so at that time but normally could. In other words, these gifts of seeing and interpretation, or means of communication with a spiritual realm are real, prevalent, and still exist today; otherwise, there would be no need for God to document these experiences for each generation to learn from and no need to permanently command not to seek out a diviner, medium, ghost, etc. if such things weren’t real. Now that we’ve established these two groups, why is seeking out a seer or perhaps a rabbi or asking God for a sign okay, but forbidden to consult tarot cards, mediums, or psychics, to use some more modern terms?

Like all actions, it boils down to motive. What is the motive of the so-called prophet, seer, medium, psychic, or whatever label given? What is the motive of the seeker? And what is the motive of God?

First, let’s consider God’s motive in our conundrums. Why does God repeatedly welcome and encourage individuals to seek Him in Tanakh? Perhaps by allowing challenging decisions to be made, it provokes an individual to seek out and “trust in the LORD with all our heart and lean not on our own understanding” as Proverbs 3:5-6 bellows. God says in Jeremiah 33:3, “Call to Me, and I will answer you, and I will tell you wonderous things, secrets you have not known.” In fact, through the prophet Isaiah, God chides the House of Israel for making plans without asking Him first (Isaiah 30:1-2). Isaiah reiterates later in 55:6, “Seek the LORD while He can be found, call to Him while He is near.” God’s motive in allowing or creating the circumstances resulting in our internal and external conflicts is to make Himself, His Name, His Sovereignty, His Voice (a.k.a. Torah, His documented voice) known to us (and others around us through our story). Subsequently, these dilemmas we find ourselves in are opportunities to build a healthy relationship of trust between the Creator and the created. But due to our days full of distraction, we often cannot see God in the chaos of our lives – we struggle to pause for anything much less to interpret the various visual clues and what God may be trying to teach us in our surroundings and circumstances. Hence, God’s love for visual reminders like the tzitzits (strings on the corners of the garment Jewish men wear), God’s words on the doorposts (mezuzah), or engraved stone tablets instructing “Remember the Sabbath”, etc. We need visual and tangible reminders because we are visual and tactile learners. Sabbath is a great day to pause and ponder all the visual clues God provided throughout the busy week as we study and learn to walk in God’s Sacred Highway, His light, a.k.a. Torah, all of which is ultimately for our benefit (Isaiah 35:8 sacred highway; Proverbs 6:23 Torah is light; Deuteronomy 6:24 beneficial). God’s motive in it all is a healthy relationship with us and loving-kindness towards us.

Second, what is the motive of the true and false prophets/seers? Throughout Tanakh, individuals failed to seek, trust, and heed God’s guidance. Hence, the role of the true prophet to reflect, correct, and direct wandering souls in God’s heart for them. No true prophet wants to be a prophet for it historically has not ended well for any prophet in Tanakh (i.e. hated, humiliated, imprisoned/captivity, cut in two, stoned, killed in other capacities). The motive of a true profit is an unadulterated love, fear, and respect for God and ultimately, the repentance of others, and ideally, the subsequent relationships others could have with God. Conversely, some prophets are motivated by profit, fame, or power, all of which is forbidden and one clear way to tell if a prophet is true or false is by if they charge for their services like psychics do, and or if they only predict good things to the seeker for they can read the idols of an individual’s heart (Micah 3:11-12; Ezekiel 13-14) whereas a true prophet is all about making God and His commands (Torah) known and that usually is not what people want to hear. In fact, the test of a true prophet is defined in Deuteronomy 13, which warns if a prophet tells you to do away with God’s law (Torah) and or worship another as if he/she/it is God, then you know that prophet is not sent by God. The fake apostle/prophet Paul, the founder of Christianity, taught precisely those violations, and I believe was sent as a test, to which many have failed. In other words, if the voice of an alleged prophet or any other source contradicts Torah, God’s documented voice, then you know that is not truth, not the correct answer. The motive of a diviner, medium, psychic, or false prophet often is rooted in self-centered objectives of financial gain, popularity, or power and control, or all of the above, and therefore, will likely provide welcomed feedback. Ponder the messages preached by mega-churches or bestselling books penned by preachers – they often propel themes of how God can serve you, not how you can serve God. Essentially, false prophets or diviners are forbidden because their motive is to profit from flattering you as they feed your soul with vain promises of prosperity. They cunningly specialize in making you feel as if you are God while they gauge your being (the visual clues you personify) and can easily mislead you into a direction not for you, but against you.

Lastly, what is the motive of the individual, the seeker, that either consults with God directly or consults a true or false prophet/seer/teacher? The seeker is motivated by wanting to avoid unnecessary suffering (healthy fear); some may be motivated by curiosity (like trying out a psychic or tarot card reading); and some may be motived by an authentic ambition to please God as they ask for God’s directions.

In conclusion, seeking God’s guidance for your life through prayer, Scripture, visual clues, or other Torah-modeled resources are not only permissible but encouraged. When seeking clarity, evaluate your motive and the motive of the source you are seeking. As for me, I have come to trust God’s answers or signs when I’ve sought Him for advice. Through it all, because of life’s conundrums and subsequent heart cries of clarity, I am grateful for and adore this God who sees, listens, and answers.

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Blood Sacrifices Not Mandatory & Certainly Not A Human Sacrifice

Blood animal sacrifices are not mandatory for atonement. Review the plethora of passages revealing a repentant heart will do just fine. Understand the various forms of payment (ie animals, flour, jewelry, incense, etc.) when a temple in Jerusalem exists, is based on affordability, offense, or circumstance to teach the accidental violator a lesson so as to not repeat their violation. Our court system today is based on this concept. Moreover, human sacrifice has always been forbidden (see Leviticus 18:21, 20:3; Deuteronomy 12:29-32; 18:10; 2 Kings 3:27, 16:3, 17:17; 2 Chronicles 28:3, 33:6; Jeremiah 7:31; Psalm 106:35-38; Ezekiel 16:20-21 as some examples) AND no human can die for another’s sins (see Deuteronomy 24:16; Ezekiel 18:1-32; 33:12-20; Jeremiah 31:29-30; Psalm 49:7). In other words, Jesus didn’t die for your sins. All you need is repentance.

When the author of Hebrews uses Psalm 40 to make the reader think a human sacrifice (Jesus) was required for atonement, he changed out what the Psalm actually says. In other words, the author lied. Intentionally deceived and still deceives unsuspecting readers. As Ronald Reagan said, “Trust but verify.” Look this stuff up for yourself.

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The Consequences of Idolatry for Jew and Gentile

When an Evangelical Christian friend of ours passed away from COVID, I pondered what would become of his soul. Without realizing he was propagating idolatry, our now deceased friend had actively evangelized to others doing his best to get people to believe in and accept Jesus as their Lord and Savior. By all accounts, he was a “godly” guy. Subsequently, curiosity led me to research what the Hebrew Bible had to say about idolatry and potential consequences for both the apostate Jew and misinformed Gentile that perceives and worship Jesus as God.

What Is Idolatry?

According to the Bible, idolatry is defined as worshiping others, or other deities, or objects as if they are God (Exodus 20:2-4, 34:17).  It’s interesting that God or other Biblical authors acknowledge there are other deities, or other concepts believed to be deities (Exodus 15:11, 20:3-4; Psalm 96:5, 97:7, 135:5). In other words, the text acknowledges the fact that mankind struggles to focus on an invisible, infinite God and instead tends to fashion finite, visual being(s) and deem them God. Remember the golden calf incident?

Additionally, idolatry is likened to adultery and considered both an abomination and even identified as hating God (Exodus 34:15-16, Ezekiel 16:15-22; Psalm 81:9-16).

These passages, however, are directed towards ancient Israelites, which now are known as Jews.

Are Only Jews Prohibited from Worshiping Anything as God or All Humanity?

Just as God instructed Jews to not worship other gods early on in the Book of Exodus, God also gave the Egyptians in the same story the opportunity to repent from worshiping their plethora of false gods and to worship the One and Only True God instead. At one point, Pharoah repented and the LORD relented in the plague (Exodus 10:16-17). Unfortunately, Pharoah repeated old patterns and refused to let the Israelite people go to worship God. Through it all, however, God’s motive was to reveal Himself as the One True God to not just the Israelites, but the Egyptians as well. Consequently, many realized the gods they worshiped were false ones and chose to enjoin themselves with the Israelites and fled alongside them (Exodus 12:38). In other words, God’s mission and subsequent use of the plagues weren’t just to relieve and rescue the Israelites from oppression but was to also make His name and authority known to thousands so that they could intimately know God and how He defines covenant relationship with Him. Essentially, God removed them from bondage to a polytheistic culture so they could know the bond of Oneness. In light of this revelation, ponder the concept that Jesus’ statements of being one with the Father didn’t mean he is proclaiming himself as God or part of a godhead, rather Jesus conveyed the bond of covenant relationship with God- oneness. Hence, praying to God that others could also be one with God (John 17). If Jesus were saying he was God, then his prayer would mean he was praying others could also be God.

Through His prophets, God repeatedly stated He is it – there is no other nor will be.

Another similar opportunity of oneness with God was presented to the Ninevites, who were Gentiles, in other words, not Jewish, for Ninevah was a populous capital city in the Assyrian Empire. Commissioned by God to deliver this important message, Jonah reluctantly arrived to warn the aggressive Ninevites to repent from their many sins, presumably including idolatry or there would be dire consequences (Book of Jonah). Unlike Pharoah, the Ninevites repented and God’s grace was given. He delighted in forgiving these Gentiles (non-Jews) just as God would have the Egyptians. While dwelling on God’s grace towards the Ninevites, notice no human needed to die for their sins, no blood needed to be shed, and yet, God forgave them. Tragically, the Ninevites must have reverted to their pagan tendencies because later the prophet Nahum warned of God’s judgment specifically for their idolatry (Nahum 1:1,14).

Interestingly, passages foretelling the future reveal idolatry, or worshiping anything but the One and Only God, will be forever banished from all the Earth, meaning for both Jew and Gentile (Zechariah 13:2, 14:9,16-21). It should be noted in Zechariah 14:16-21, in the future, the nations that choose not to worship God in the way He instructed, specifically by coming to the temple for the Feast of Trumpets/Sukkot, will suffer consequences. It’s interesting because that is one of the three holy holidays God taught the Israelites they must celebrate by coming to the temple. He did not command that to everybody, just Jews, and yet, in the future, everybody must participate regardless if they are a Jew or of the nations (Exodus 23:14-17, 34:18-23; Deuteronomy 16:1, 9-10, 13, 16-17). All of which validates the Israelites, or Jews, are chosen to lead the nations to God’s teachings found in Torah, which is referred to as “light” (Isaiah 42:6, 49:6; Psalm 119:105-106; Proverbs 6:23).

How Are Jews to Handle Idolatry?

  • Not to intermarry with those of another faith (Deuteronomy 7:3, 20:16-18; 1 Kings 11:1-2; Ezra 9)
  • To divorce those of another faith (those who worship other gods) (Ezra 10)
  • To tear down, destroy, toss out, remove all evidence of idols in one’s territory (Exodus 34:13; Isaiah 27:9)
  • To continue to lead in love as they guide other Jews and non-Jews to Torah’s teachings, which is God’s teachings of what He loves and hates; moreover, the faithful Jew uses God’s Torah, which means “teaching,” to teach others what love is and isn’t.

What Are the Consequences of Idolatry, If Any, for Jews & Gentiles?

Below is a list of the specific consequences for Jews, but to rephrase in a modern-day reality, Jews that worship Jesus (or any other god):

  • Cursed (Jeremiah 17:5)
  • Makes Jews/Israel vulnerable to physical attacks such as war and disease (sent by God as a means to discipline the Jews – Judges 8; Psalm 81:9-17; historical and Biblical siege of the Northern Kingdom by Assyria for their idolatry as well as siege of Southern Kingdom by the Babylonian Empire for doing the same. Both events were warned by the prophets Isaiah and Jeremiah)

For the Gentile, the Hebrew Bible details similar consequences:

  • Early death or destruction (Nahum 1:13)
  • Will become like the idols they worship – mute, blind, deaf, lifeless, no breath, (spiritually) dead (Psalm 135:15-18)

Moreover, for both the Jew or Gentile, or in broader terms, all of humanity, it does the following:

  • Idols of one’s heart cannot be hidden from God (Psalm 44:21-22; Ezekiel 14:1-11)
  • Vexes God prompting rebuke (Deuteronomy 32:19-24)
  • Makes God jealous (Exodus 34:15; Isaiah 42:8; 48:11)
  • Makes God angry (Psalm 106:34-46)
  • Activates TRUE prophets to advise otherwise/warn (Judges 8:7-10; Hence, prophets like Isaiah, Jeremiah, Jonah, and Nahum warning Jews and Gentiles of such destructive choices)
  • Cursed (Jeremiah 17:5)
  • Activates severe consequences such as fire, plagues, war, aggressive beasts (Ezekiel 14:12-23- Notice the language in verse 13 “if a land,” not specifically, the land of Israel so any land that worships another god, similar to what the future prophecy Zechariah 14:16-21 conveyed)

In conclusion, while digging through these passages, it became grossly evident to me that idolatry causes God pain, severs any hope of oneness with God, and produces significant consequences as God enforces His boundaries of love. It is too late for our deceased Christian friend, but perhaps the most recent plague of COVID and its many variants along with these compelling Scriptures could invoke repentant hearts as we cast down our idols and indeed make our hands clean.

Download these Scriptures to study this important topic for yourself.

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3.20.2022

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Profile of the Final Messiah

The Jewish Bible vaguely introduces the concept of a messiah figure expected to manifest in the future. Messiah simply means “anointed one” and the Hebrew term “mashiach” has been used throughout the Jewish Bible to describe many prophets, priests, and rulers, including a Gentile King. To learn more about the term “mashiach”, read my article “Not THE Messiah, But Many Messiahs“.

Many Jews and Christians alike believe a messiah or anointed ruler will manifest one fine day, but it should be noted not all Jews or Christians believe in such concepts. I have found the various branches of Judaism and their off-shoots have varying interpretations as to when this messiah will appear if they believe in a messiah figure at all. Christians obviously believe Jesus is the one and only messiah and that he will return at some point in the near future to rule and reign. In other words, Christians, specifically evangelical Christians, believe in a “second-coming” of the messiah.

Throughout thousands of years, many have claimed to be the much anticipated “messiah” and many more will surely do the same, but none of them fit the profile of the final messiah. So how can a person know who is or isn’t the final messiah? To learn clues of what to look for in a messiah, we must study the book that made us even aware of such a concept, the Hebrew Bible.

  1. The Final Messiah must be a human born in Bethlehem (Micah 5:2).
  2. The Final Messiah must be Jewish, specifically of the tribe of Judah (Genesis 49:10; Deuteronomy 17:15).
  3. The Final Messiah must be a descendant of Jesse, King David’s father (Isaiah 11).
  4. The Final Messiah must more specifically be a descendant of David and his son, Solomon- note: David had many sons (2 Samuel 7:8-16; 1 Kings 8:15-22; 1 Chronicles 22:9-10; Jeremiah 23:5-6; Psalm 132:12; Psalm 89:31-38).
  5. The Final Messiah will be made known to the world and reign after or near the time of the miraculous literal rescue of the Jews in Israel, the literal resurrection and regathering of House of Israel/Northern Kingdom, and the House of Judah/the Southern Kingdom, which collectively represent all twelve tribes of Israel. All twelve tribes will once again and permanently dwell as one kingdom in the land of Canaan/Israel (Isaiah 11:12; Ezekiel 36-37; Jeremiah 30-31; Zechariah 8-12; Isaiah 54-66; Joel 3; Amos 9:11-15).
  6. The Final Messiah will teach, uphold, and administer Torah to all nations from Jerusalem (Isaiah 2:3; Micah 4:2; Zechariah 14:16-21; Ezekiel 37:24).
  7. The Final Messiah will bring peace to the entire globe as he unites the world and rules the world under a one-world government centered in Jerusalem, Israel (Ezekiel 34:25; Isaiah 2:2-3; Micah 4:3; Zechariah 14:16-21).
  8. The Final Messiah will rule when the entire globe worships the One True God (Isaiah 2:18; 66:23; Zechariah 14:16-21).
  9. The Final Messiah will help build the third temple and facilitate worship. More specifically, he will make various offerings on behalf of the people including the sin offering and help the priests lead the people in worship of God (Ezekiel 37:26-27; 45:16-46:18; Amos 9:11).
  10. The Final Messiah will have sons (Ezekiel 46:16-18).

The Final Messiah could be David himself upon being resurrected, which would be a literal interpretation of the prophetic text (Ezekiel 34:23; 37:24-25; Jeremiah 30:8-9; Micah 5:2). Traditionally, orthodox streams of Judaism teach the Final Messiah will be a descendant of David and Solomon.

Now knowing the criteria or profile of the final messiah, let’s compare what the Christian Bible tells us about Jesus to see if he fits this profile.

  1. According to Matthew 2:2, Jesus was born in Bethlehem.
  2. According to Matthew 1:3 and Luke 3:33, Joseph, Jesus’ father was from the tribe of Judah. And yet, Joseph was not Jesus’ biological father. Also, compare Jesus’ genealogy in Matthew 1 and Luke 3. Both are said to be Joseph’s lineage, but they don’t match. Regardless, Joseph was not Jesus’ father, according to Matthew 1:18-19. According to Luke 1, Mary’s cousin, Elizabeth, was of the tribe of Levi, so that would infer Mary also was of the tribe of Levi, not Judah. Jesus does not meet this criterion.
  3. According to Matthew 1:5-6 and Luke 3:32, Joseph is a descendant of Jesse. Regardless, Joseph was not Jesus’ father, according to Matthew 1:18-19. The New Testament does not tell us Mary’s specific lineage other than her cousin was a Levite (Luke 1). Jesus does not meet this criterion.
  4. According to Matthew 1:6-7, Joseph came from Solomon. According to Luke 3:31, Joseph is a descendant of not Solomon, but a different son of David, Nathan. Regardless, Joseph was not Jesus’ father, according to Matthew 1:18-19. Jesus does not meet this criterion.
  5. Obviously, there has not been literal salvation by rescuing Jews, nor a literal resurrection, or reuniting the House of Israel and the House of Judah to the land of Canaan/Israel, so Jesus does not meet this criterion.
  6. Obviously, Torah (the laws of God) are not being taught, upheld, and administered worldwide, so Jesus does not meet this criterion.
  7. Obviously, there is no worldwide peace. In fact, as I am typing this, there is a war going on between Ukraine and Russia. Moreover, Jesus said, “Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword.” (Matthew 10:34). Jesus does not meet this criterion.
  8. Obviously, the entire globe is not worshipping the One True God. Instead, many different religions and gods still exist. Jesus does not meet this criterion.
  9. Obviously, there is no third temple and sacrifices have not resumed much less a prince/ruler offering sacrifices. Also, if Jesus was the “final” sacrifice for the world’s sins as Hebrews 10:1-18 teaches, why will there be future sin-offerings? Jesus does not meet this criterion (and clearly Hebrews 10:1-18 is fake news).
  10. Jesus did not have any sons or atleast none that we know of according to the New Testament. Jesus does not meet this criterion.

Having been armed with this knowledge, I trust you will be better equipped to determine who is and is not the final anointed one.

To assist you with your studies, I attached a downloadable/printable version of this article.

profile-of-the-final-messiahDownload
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Not THE Messiah, But Many Messiahs

Many Christians believe Jesus of Nazareth is THE Messiah. But did you know there are many “messiahs” throughout the Hebrew Bible? The reason Christians mistakenly believe there is only one messiah is because of the King James Version translation of Daniel 9. It appears the mistranslation was intentional to lead the reader to believe in Christian dogma. Keep in mind, Christians have been told there are some 300 Messianic prophecies in the Hebrew Bible all about Jesus and Daniel 9 is one of the alledged 300 prophecies predicting Jesus as THE Messiah. Moreover, Christians are trained to read into the text what they want it to mean instead of letting the text interpret itself or reading the text in context. Interestingly, the New Testament not once quotes Daniel 9 as proof text predicting Jesus as Messiah or when he would arrive on the scene. The deceiving urge to do has become more popular within modern times. Additionally, it is common within recent years for some Evangelicals, Hebrew Roots, and Messianics to use the phrase “Yeshua HaMashiach” or some variant to mean Jesus The Messiah, all of which only adds to their confusion. I confess I once was guilty of such false practices before realizing my error.

To clear up the misunderstanding of believing there could only be one Messiah, let’s take a look at the text within Daniel 9 which the King James Version translates the term “mashiach” to be Messiah. More specifically, in Daniel 9:25, it translates the Hebrew text into English as “the Messiah the Prince”.

Bible Hub Interlinear of Daniel 9:25

Similarly, in Daniel 9:26, the King James Version translates the Hebrew text as “Messiah”.

Bible Hub Interlinear of Daniel 9:26

And yet, in the other 37 times the term “mashiach” is used throughout the Hebrew Bible, the King James Version translates the term as “anointed”, which is the accurate translation.

Bible Hub Translation of Strong’s #4899 term mashiach as anointed

In other words, the term “anointed” or “mashiach” in Hebrew was used a total of 39 times throughout the Tanakh or what Christians refer to as the Old Testament. I will list below each time so you can review them for yourself in your own Bible while using a tool like Bible Hub to see for yourself how the term “mashiach” is translated as “anointed”. Each time it is used it is referring to a priest, prophet, or king that was literally anointed or ordained, if you will, as such. It was not limited to a Jewish king for even the Gentile King Cyrus was anointed or “mashiach” in Isaiah 45.

As you can see within the pages of your own Bible, there was and is not one messiah, but many anointed persons throughout Jewish history. For further study specifically on Daniel 9, read this article and watch these videos:

Daniel 9 – The Truth of Daniel’s 70 Week Prophecy

The Book of Daniel Shattered the Fundamental Doctrine of Christianity

The Church Corrupted Daniel 9’s 70 Week Prophecy

List of 37 Times The Term Maschiach Is Translated As Anointed:

Leviticus 4:3, 4:5, 4:16, 6:22

1 Samuel 2:10, 2:35, 12:3, 12:5, 16:6, 24:6, 24:10, 26:9, 26:11, 26:16, 26:23

2 Samuel 1:14, 1:16, 1:21, 19:21, 22:51, 23:1

1 Chronicles 16:22

2 Chronicles 6:42

Psalm 2:2, 18:50, 20:6, 28:8, 84:9, 89:38, 89:51, 105:15, 132:10; 132:17

Isaiah 45:10

Lamentations 4:20

Habakkuk 3:13

To download his article with Scriptures, Click Here.

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Was the New Testament Inspired by God or Rome?

Every good Christian knows, the New Testament has many parallels or typology to the Old Testament. Christians believe the New Testament is inspired by the Holy Spirit and is the inerrant word of God. Many passages found in the New Testament seemingly quote the Old Testament, although, after careful-study, most of these quotes have been altered, out of context, or just plain in error unbeknown to the average Christian. Nevertheless, it is common for Christians to notate the parallels of both the Old and New Testament to explain and prove the New Testament must be inspired by the Holy Spirit. But what if that same method of typology could prove that the New Testament wasn’t inspired by God, but rather, inspired by the Emperors of Rome, who believed they were God?

While still identifying as a Christian and after my quest to thoroughly study the prophets of the Hebrew Bible as well as the Messianic prophecies, I found myself questioning the legitimacy of the New Testament. I penned an article with my questions and findings, which you can read here. During that period of my research, I found it alarming to discover the gospels were written not just several decades after Jesus allegedly lived and died, but last of all the New Testament books. Like many Christians, I suppose I assumed the books of the New Testament were written in chronological order. Upon discovering the Gospels were written last, I found it doubtful the disciples of Jesus would be alive numerous decades later, or could accurately recall events a plethora of years earlier, and suspicious none of them scribed their names to any of the Gospels, not to mention the gospels are written in Greek, not Hebrew/Aramaic, the would-be language of Jesus’ alleged disciples. Nor did I understand why such critical documents if they indeed are the word of God would be written in Greek when all of the Hebrew Bible is written in Hebrew or Aramaic and the prophets state in Zephaniah 3:9 the pure language (of Hebrew) will one day be restored (to the entire world) so all people will know and be able to call on the name of God (inferring the Jews already know the name of the LORD and how to call upon Him and it is in Hebrew, not Greek).

Since then, in addition to realizing Jesus does not fit the criteria of a messiah according to the Hebrew Bible, I stumbled upon an interview of a prosecuting attorney, who authored a book called Creating Christ: How Roman Emperors Invented Christ. Consequently, I purchased and read the detailed book, which prompted me to research Roman history from that period. Indeed, this author, as well as others such as Joseph Atwill’s Caesar’s Messiah provide compelling and overwhelming evidence that the Gospels, in particular, but also the Book of Acts may have been inspired by the Flavian Dynasty and penned, at least in part, by Josephus, the captive and apostate Jewish historian for the Flavians.

In the approximate 300 pages of the thought-provoking book, Creating Christ, the authors compiled over 30 years of their compelling research presenting the strong possibility and uncanny parallels of events that transpired between Emperor Vespasian, born as Titus Flavius Vespasianus, and his son, Emperor Titus, collectively known as the “Flavian Dynasty,” and the eerily similar accounts of God the Father and God the Son duo found in the Gospels. The Father-Son duo of Vespasian and Titus acted in unity to win the affection of the eclectic people of the Roman Empire while promoting syncretism of numerous cultures and faiths throughout the Empire as well as the concept of “peace on earth,” all the while quelling and conquering anyone who rebelled like the Torah-observant, militant Jews of Judea-specifically, in Jerusalem. Titus, in particular, was deified, meaning made himself into an official god-in-the-flesh, and even presented himself as the Jewish Messiah. According to the historical research presented throughout the book, the goal of Rome was to convince the non-compliant Jews to compromise their faith and identity and submit to the hybrid of many known beliefs throughout the Roman Empire, which eventually became known as Christianity. Additionally, the authors prove how several turn-coat Jews denied their faith and heritage and not only aided the Flavians and the Roman army in seizing control of Jerusalem as well as the temple in 70 A.D., but then the traitorous Jews, having been armed with Torah scrolls, likely drafted propaganda quoting Jewish Scriptures to help convince zealous Jews they ought to worship, submit, and serve the Roman Emperor and join his imperial cult. One such traitorous Jew was Josephus, who perhaps to save his own neck upon being captured prophesized Vespasian would be Emperor. In time, Josephus became adopted by the Flavians and was richly rewarded as he recorded the events of the Flavian Dynasty. Fascinatingly enough, both the authors of Creating Christ and Caesar’s Messiah report several common themes found in the Gospels and Josephus’ documentation of the Flavians such as Josephus documented Vespasian and Titus performed miracles such as spitting in their hands and healing the blind (John 9:6) or feeding a plethora of people, or how Titus was 33 when he made his triumphant entry into Jerusalem, and it was 40 years later he destroyed the Jewish Temple, or how Vespasian was short and his father was a tax collector (like Zacchaeus in Luke 19:2-3), all similar parallels to what the Gospels report pertaining to Jesus and his interactions. Similarly, there are some parallels of Josephus’ life woven into the Gospels such as three of his friends were crucified, but one was revived similar to how Jesus was allegedly crucified alongside two others but was “resurrected” aka revived. Additionally, Romans, including their Emperors, were known to be quite debaucherous while the Jesus of the Gospels is persuading the Torah-observant Jews to overlook adultery when a woman was caught (see John 8), not to mention Jesus encouraged his followers to be sure to pay their taxes imposed by Emperor Vespasian (because they were Jewish)-(see Matthew 22). Other modern scholars authored books, such as Caesar’s Messiah and Operation Messiah, and also detailed various parallels or typology between various stories of the Gospels as well as the Book of Acts and the Flavians or other Emperors throughout Roman history. Moreover, it is known by scholars that the earliest writings of the Gospels were penned during or shortly after this Flavian era, several decades after Jesus allegedly lived and died. In other words, scholars are conveying the Gospels and even parts of the Book of Acts, are likely to be fables inspired by various acts of Emperors as well as weaving in both Jewish and Greek culture into the New Testament to synchronize and unify the various faiths throughout the Empire into a one-world-religious-Roman-order.

Additionally, it is a known fact the New Testament has interpolations, meaning added phrases and additions, to support man-made church doctrine (such as the trinity). Similarly, the one and only brief historical reference regarding a “Jesus” in that era was written by the turn-coat Josephus and even that is disputed as an interpolation (added later). The name Jesus was a popular name and is even found in the Talmud describing different people of different eras. Nevertheless, let’s say, an actual “Jesus” may have existed in the 1st Century A.D. Perhaps he was a type of peace-loving Reform Jew and rabbi, who gained some Jewish followers. What if Rome, having liked what they heard about Jesus, opted to expand on and fabricate the Jewish Jesus to their benefit in order to quell militant Jews and gain their allegiance? Such a concept is not far fetched when one studies the great lengths Emperors of Rome or the Roman Catholic Church would do to elevate themselves and their ideologies – just study how Caligula, an Emperor prior to to the Flavian Era, made some of his own soldiers appear to be British captives while parading his alleged prisoners through the streets of Rome to make the people think Caligula conquered Brittania when he hadn’t. Or how several centuries later, post-Flavian era, the Roman Catholic Church re-purposed the pagan festival of Saturnalia and called it Christmas in order to convert more pagans. It doesn’t take much research to discover, Rome has a long documented history of marketing propaganda to achieve their purposes of unity, power, and control.

Furthermore, Valliant and Fahy, authors of Creating Christ, extract details often overlooked by Christians or former Christians, including myself, within the Gospels and the Book of Acts highlighting how Jews are constantly painted as evil whereas Rome is portrayed as fair, reasonable, and honorable mediators, who ought to be trusted and obeyed. The authors also extract the Apostle Paul’s writings of notable imperial people listed throughout the New Testament to suggest the Apostle Paul was aiding Rome in relaying their propaganda. For example, in Philippians 2:25-30, Paul sings the praises of Epaphroditus and implored the people of Philippi to embrace him. Epaphroditus was the Roman Secretary or Administrator, who helped Nero, an earlier Emperor, commit suicide, as well as served the Flavians. In other words, Epaphroditus was an elite in the Roman court and evidently, buddies with Paul. Josephus also wrote about Epaphroditus and their great comradery as former religious Jews who both served the Roman Empire, specifically the Flavians. Paul seems to also be one of the persuaded, former religious Jews who purported the Roman Empire’s goal of synchronism as he emulated Torah’s criteria of a false prophet in Deuteronomy 13 and instead convinced (and still convinces) his readers to abandon Torah (Book of Galatians) and submit to Rome (Romans 13). Notice Paul writes in the closing of his letter to the Philippians (of the Roman Empire) in Philippians 4:22, “All the saints greet you, but especially those who are of Caesar’s household,” inferring he is well acquainted with those close to Caesar, if not Caesar himself. Hence, dropping names like Epaphroditus. Perhaps this is why Paul insisted Caesar hear his case in Acts 25:10-12. (Note: Caesar is a title meaning Emperor derived from the days of Julius Caesar)

In summary, while I wouldn’t necessarily agree with everything conveyed in the book, the authors of Creating Christ provide an overwhelming amount of evidence, even much not discussed in this article, to create a reasonable doubt to the authenticity of a historical Jesus as described in the Gospels while supporting the likelihood that the Gospels may have been inspired by acts of Vespasian, Titus, and other Roman Emperors, as well as the urgent need to quell Torah-observant, religious, militant Jews in addition to hybridizing various religious beliefs of Greeks and Jews into a one-world-order of the Roman Empire.

Regardless of how the New Testament came about and progressed into the most popular religion of our day, it was evident to me prior to reading these books, the New Testament is not inspired by God, but was allowed by God as a test (Deuteronomy 13). As for me, I will stick to the Tanakh, the Hebrew Bible, and serve only the God of Israel, not the god or opinion of Rome or any other.

Shalom and blessings!

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For Unto Us Jesus Is Born? Understanding Isaiah 9:6

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.

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