The word in Daniel 9:26 is יִכָּרֵ֥ת / y'kareit.and it means "and cut off" -- as in the person being cut off (excommunicated if you will) from G-d and the Jewish people. "Any person who touches the corpse of a human being who has died, and does not have himself sprinkled, וְנִכְרְתָ֛ה / shall be cut off [spiritually] from Israel if he defiles G-d's Tabernacle (Mishkahn -- Portable Temple)." Bamidbar / Numbers 19:13. Read down to verse 20: "If a person is unclean and does not purify himself, and then defiles G-d's sanctuary [by entering it], that person וְנִכְרְתָ֛ה / shall be cut off [spiritually] from the community. As long as the purification water has not been sprinkled on him, he shall remain unclean." Bamidbar / Numbers 19:20.. The person is cut off spiritually until they have been purified with the mikveh and ritually cleaned. . . they are not killed. The term only refers to a person who willfully goes against G-d -- definitely a "sinner." It is never used to speak of an innocent person -- so unless missionaries want to say that Jesus was a horrible person whom G-d "cut off" they should reconsider applying this chapter to him! A person who is cut off may return to G-d at any time by making t'shuvah -- literally returning to G-d. It is up to the person to reestablish the connection. . . Read the Rambam's Mishneh Torah regarding the laws of T'shuvah: "If a person violates [sins punishable by] kareit or execution by the court and repents, Teshuvah and Yom Kippur have a tentative effect and the sufferings which come upon him complete the atonement. He will never achieve complete atonement until he endures suffering for concerning these [sins, T'hillim / Psalms 89:33] states: "I will punish their transgression with a rod."" Mishneh Torah, Sefer Madda, T'shuvah Chapter 1. Punishable by kareit OR execution. They are not the same thing. A person who is cut off and does not repent may not have eternal life. Thus it isn't physical death that the term describes, but immortal death. The Rambam writes in chapter 8 of Mishneh Torah, Sefer Madda, T'shuvah: "The reward of the righteous (after death) is that they will merit this pleasure and take part in this good. The retribution of the wicked is that they will not merit this life. Rather, they will be cut off and die." (not the body, but the soul). "Whoever does not merit this life is [truly] dead and will not live forever. Rather, he will be cut off in his wickedness and perish as a beast. This is the intent of the meaning of the term kareit in the Torah as [Bamidbar / Numbers 15:31] states: "That soul shall surely תִּכָּרֵ֛ת / t'kareit / be cut off." Mishneh Torah, Sefer Madda, T'shuvah 8 So, no, in Daniel 9:26 the word יִכָּרֵ֥ת / y'kareit does not mean that this second messiah will be killed 2000 years ago. It means that an evil person was so horrid he was cut off spiritually from G-d, risking his immortal soul unless he repented and returned to G-d. Part 1 of the claim is false -- the person is not killed -- and the missionaries do not inform their readers that the term applies to evil people who have done something horrible enough to risk their immortality. . . Likewise, no one can die for the sins of another person. This is totally unbiblical. And while Hebrews 2:9 may say that Jesus' died for everyone -- this is pagan and not in any way supported by the T'nach (bible). The bible tells us clearly that no one can die for our sins. We are each responsible for our own actions. Read D'varim / Deuteronomy 24:16 "Fathers shall not die [through the testimony] of their sons, and sons shall not die [through the testimony] of their fathers, since [in any case] every man shall die for his sins." "But the sons of the assassins he did not execute, as it is written in the book of the Torah of Moses, which the L-rd commanded saying: "Fathers shall not be put to death for sons, nor shall sons be put to death for fathers, but each man shall be put to death for his own sin."" M'lachim Beith / 2 Kings 14:6. Then read Bamidbar / Numbers 35:33 "And you shall not corrupt the land in which you live, for the blood corrupts the land, and the blood which is shed in the land cannot be atoned for except through the blood of the one who shed it." Thus Jesus' blood could not atone for anything -- human blood corrupts the land! Read D'varim / Deuteronomy 24:16 "Fathers shall not be put to death because of sons, nor shall sons be put to death because of fathers; each man shall be put to death for his own transgression." and M'lachim Beit / 2 Kings 14:6 "But the sons of the assassins he did not execute, as it is written in the book of the Torah of Moses, which the Lord commanded saying: "Fathers shall not be put to death for sons, nor shall sons be put to death for fathers, but each man shall be put to death for his own sin." and Yirmiyahu / Jeremiah 31:29 [30 in Christian Bibles] "But each man shall die for his iniquity; whoever eats the unripe grapes- his teeth shall be set on edge." Along with these read Y'chezkel / Ezekiel 18 and T'hillim / Psalm Ps 49:7 -- all state clearly that we are responsible for our own sins, no one can die for your sins and human blood (sacrifice) is forbidden -- human blood corrupts the land. Part 2 of the claim is false: no one can die for the sins of another. That concept distorts the entire purpose of human existence: if you do something wrong and don't learn from it -- if you do not face the consequences of your actions -- then where is the spiritual growth? From the Artscroll Stone Edition T'nach translation: "In the first year of Darius son of Ahasuerus of the offspring of Media, who was made king over the kingdom of the Chaldeans, 9:2. in the first year of his reign, I, Daniel, contemplated the calculations, the number of years about which the word of HaShem had come to the prophet Jeremiah, to complete the seventy years since the ruin of Jerusalem. 9:3. I set my face toward the L-rd, G-d, to beseech (with) prayer and supplications, with fasting, sackcloth, and ashes. . . 9:21. I was still speaking in prayer, when the man Gabriel, whom I had seen in the earlier vision, was lifted in flight approaching me, at about the time of the afternoon offering. 9:22. He made me understand and spoke with me. He said: Daniel, I have gone forth now to teach you understanding. 9:23. At the beginning of your supplications a word went forth, and I have come to relate it for you are beloved. Contemplate this matter and gain understanding in your vision. 9:24. Seventy septets (שָׁבֻעִ֖ים / shavuim) have been decreed upon your people and upon your holy city to terminate transgression, to end sin, to wipe away iniquity, to anoint the Holy of Holies. 9:25. Know and comprehend: From the emergence of the word to return and to build Jerusalem until the anointment of the prince will be seven septets (שָׁבֻעִ֖ים / shavuim) and for sixty-two septets (וְשָׁבֻעִ֞ים / v'shavuim) it will be rebuilt, street and moat, but in troubled times. 9:26. Then, after the sixty-two septets (הַשָּׁבֻעִים֙ / ha-shavuim) , the anointed one (messiah) will be cut off and will exist no longer; the people of the prince will come and destroy the city and the Sanctuary; but his end will be (to be swept away as) in a flood. Then, until the end of the war, desolation is decreed. 9:27. He will forge a strong covenant with the great ones for one septet (shavuim); but for half of that septet (שָׁב֣וּעַ / shavua) he will abolish sacrifice and meal-offering and the mute abominations will be upon soaring heights until extermination. as decreed will pour down upon the mute (abomination). Footnotes: 9:1 This is Darius the Mede, not Darius the Persian whose parents were King Ahasuerus and Queen Esther. According to the Talmud, this vision took place in the seventieth year after Nebuchadnezzar's subjugation of Jeconiah, eighteen years before the destruction of the Temple. 9:2 See Y'rmiyahu / Jeremiah 29:10. 9:24 Literally "seventy weeks," this phrase refers to seventy times seven years, or 490 years. This refers to the seventy years of exile that have passed from the Destruction of the First Temple until this vision and the entire 420 year period of the Second Temple (Rashi). 9:25. The "septets" (shavuim) refer to full seven-year periods. The prince of this verse is Cyrus, who gave permission to rebuild Jerusalem and the Temple. He ascended to the throne fifty-two years (seven full septets plus three years) after the exile had begun. From then until the second destruction of Jerusalem was 438 years, or sixty-two septets and four years (Rashi). 9:26. I.e. Agrippa, the last Jewish king, at the end of the Second Temple Era. After his death, the prince of this verse, the Roman Titus, would command the destruction of the Temple, which will not be rebuilt until after the War of Gog and Magog, in Messianic times (Rashi). 9:27. The Roman emperor would make a treaty with the Jewish nation for seven years; but for the second half of that term the Romans would violate that covenant and impede the Temple service. The "mute abomination," i.e., a temple of idolatry, was erected by the emperor Hadrian on the Temple Mount (Rashi).
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