The First Man Adam a Divine Alien? | Genesis has 2 Creation Accounts

Adam as a Heavenly Being: An Argument for Alien Origins in Genesis

The Genesis account of creation has been the subject of deep theological, historical, and philosophical inquiry for millennia. Yet, a close examination of the text raises questions about the identity of Adam, the first man. When read carefully, the two creation accounts found in Genesis chapters 1 and 2 appear to describe two distinct types of beings. This article posits that Adam was not a Homo sapiens human in the biological sense but rather an "alien" being, originating from a higher, heavenly realm. His role on Earth was to bring divine order to the planet, marking a unique distinction between Adam and other beings created on Earth.

Two Creation Accounts: Two Different Mankinds

Genesis 1:26-27 describes God creating mankind (Hebrew: adam) in His image, both male and female, on the sixth day of creation. These beings were tasked with multiplying, subduing the earth, and ruling over other creatures. The Genesis 2 narrative, however, presents a very different scenario. Here, God forms a man (ha-adam) from the dust of the ground and breathes into his nostrils the breath of life, making him a living soul (Genesis 2:7). This man, Adam, is placed in the Garden of Eden, a divine sanctuary separate from the rest of the earth. The marked differences between these two accounts suggest that they describe the origins of two distinct types of beings.

The beings of Genesis 1 can be understood as early humans, possibly akin to Neanderthals or other human ancestors who lived on Earth. In contrast, Adam of Genesis 2 is portrayed as a unique, spiritual being. His creation involves a divine act of God breathing His own life force into Adam, indicating a being with both physical and spiritual dimensions.

Adam as a Spiritual Alien Being

Adam’s origin and nature suggest that he was more than a biological human. The text emphasizes that Adam was made in God’s image and possessed a soul infused with divine energy, known in Jewish mysticism as the neshamah — the higher soul or spark of God. This divine essence sets Adam apart from earthly creatures. Unlike the beings created on the sixth day, Adam was given a specific mission: to cultivate and guard the Garden of Eden and to extend divine order across the earth.

The notion of Adam as a being from another realm aligns with ancient theological perspectives that view humanity as having both earthly and heavenly origins. In this framework, Adam can be seen as a being of light, clothed in a "flesh suit" — a physical body that allowed him to interact with the material world. His descent to Earth after the fall in Eden represents a spiritual fall from a higher dimension to a lower, more physical realm.

The Sons of God and the Daughters of Men

Genesis 6:1-4 introduces another intriguing aspect of this theory. The text describes how the "sons of God" (bene ha-Elohim) saw that the daughters of men were beautiful and took them as wives. This union produced the Nephilim, a race of giants and mighty men. The term "sons of God" suggests beings of divine or heavenly origin, and many theologians have interpreted these figures as descendants of Adam’s line.

If Adam himself was a son of God, then his descendants would likewise possess a heavenly nature. The mingling of these divine beings with the "daughters of men" — likely descendants of the Genesis 1 creation — led to the corruption of both human lines. This event is portrayed as a pivotal moment in humanity's history, resulting in the flood narrative that follows.

Humanity's Great Divide: Adamic Line vs. Earthly Line

The differences between modern humans and animals have long puzzled scientists and philosophers. Humans possess an extraordinary capacity for abstract thought, language, technological innovation, and spiritual awareness. These traits are difficult to explain through purely evolutionary processes. If Adam and his descendants were beings of divine origin, this could account for the significant intellectual and spiritual gap between humans and other animals.

The two human lines described in Genesis — one descended from the heavenly Adam and the other from the earthly beings of Genesis 1 — may explain the diversity within the human race. The line of Adam carried a mission to restore and perfect the Earth, bringing divine knowledge and order to the world. However, this mission was compromised through interbreeding and the spread of corruption.

Adam’s Mission: Restoring and Perfecting the Earth

Adam’s original purpose was to take dominion over the Earth on behalf of God. This was not merely a physical task but a spiritual one, requiring the harmonization of heavenly and earthly realms. In many ancient traditions, humans are seen as mediators between the divine and the material world, tasked with elevating creation to its highest potential.

Adam’s fall disrupted this mission, leading to exile from Eden and the struggle between spiritual and material forces that defines human history. Nevertheless, the divine spark within humanity remains, driving humans to seek knowledge, create art, develop technology, and strive for spiritual enlightenment. This drive may reflect the lingering influence of Adam’s heavenly origin.

Conclusion: Man as an Alien Race

The Genesis narrative, when analyzed through a spiritual and symbolic lens, suggests that humanity’s origins are not entirely of this Earth. Adam, the first man, was a being of divine energy and light who came from a heavenly realm to fulfill a divine mission on Earth. His descendants, the sons of God, intermingled with the earthly human race, creating a complex and often troubled lineage.

This perspective challenges conventional views of human evolution and identity, offering a profound vision of humanity’s role in the cosmos. As beings with both earthly bodies and heavenly souls, humans are called to bridge the gap between worlds, restoring the Earth to its intended state of divine harmony and perfection.

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The Coming APOCALYPSE - End of Days Prophecies and Catastrophes, Revelat...

In this video I’m going to present some of the most apocalyptic and catastrophic prophecies found in the Hebrew Scriptures from the book of Isaiah. I present the catastrophic nature of these prophecies to the viewer as only potential outcomes and not absolute outcomes. This is because we know that the binding power of catastrophic prophecies can be unbound through the power of sincere repentance and turning back to God. The clearest example of this being the story of Jonah prophesying catastrophe upon Nineveh, and their sincere repentance turned back the hand of impending judgment. My prayer and motivation in presenting these apocalyptic prophecies is not to bring despair, but rather a zealousness for repentance and a turning back to God and his righteous ways as outlined in the Torah.    

The book of Isaiah contains some of the most vivid and dramatic prophecies concerning God’s judgment and wrath upon the nations of the world. Isaiah’s visions extend beyond the boundaries of Israel and encompass global events, foretelling apocalyptic scenarios and the ultimate triumph of God’s justice. Below are 12 of the most prominent prophecies highlighting apocalyptic significance for all nations and their relevance in understanding divine judgment. Please note, for those who are not aware, the use of the term “HaShem” is a reference to the sacred name of God as found in the Hebrew Scriptures and simply means “The Name”.

Prophecy 1, The Judgment on the Whole Earth in Isaiah 24.

Isaiah 24 describes God’s sweeping judgment over the entire earth. The prophet foresees a time when the earth will be “utterly laid waste and despoiled”. The prophecy says:

"The earth is broken asunder, the earth is split through, the earth is shaken violently. The earth reels to and fro like a drunkard, and it totters like a shack, for its transgression is heavy upon it, and it will fall, and will not continue to rise." (Isaiah 24:19-20)

This passage paints a picture of global devastation brought about by humanity’s rebellion against God. Isaiah’s description of the earth reeling like a drunkard emphasizes the instability and chaos resulting from widespread sin. The prophecy underscores the inescapable nature of divine judgment, as no part of the earth will be spared. Through this powerful imagery, Isaiah warns all nations of the consequences of defying God’s commandments and rejecting His authority. The prophecy then continues to pronounce judgment upon the heavenly realms, the powers above as they are manifested in the powers below upon the Kings and Regimes of the world. Isaiah says in verses 21 and 22,

 “And it shall come to pass on that day, that the Lord shall visit punishment upon the host of heaven on high and upon the kings of the earth on the earth. And they shall be gathered a gathering as prisoners into a dungeon, and they shall be shut up in the prison, and sins of many days shall be visited upon them” 

Prophecy 2, The Day of The Lord’s Wrath (Isaiah 13:6-13)

Isaiah’s prophecy concerning the Day of the Lord presents a harrowing vision of cosmic upheaval and divine retribution:

"Wail, for the day of HaShem is near! It will come as destruction from the Almighty. Therefore all hands will fall limp, and every man’s heart will melt. They will be terrified, pains and anguish will take hold of them; they will writhe like a woman in labor. Behold, the day of the Lord is coming, cruel, with fury and burning anger, to make the land a desolation; and He will exterminate its sinners from it. For the stars of heaven and their constellations will not flash forth their light; the sun will be dark when it rises, and the moon will not shed its light." (Isaiah 13:6-10)

The Day of the Lord is depicted as a time of unparalleled terror and destruction. Isaiah describes the sun, moon, and stars being darkened, symbolizing the collapse of the upper powers and government structures of the world, as well as their counterparts in the natural order below. This prophecy highlights the scale of God’s wrath, which will affect not only the earth but also the heavens. The imagery of anguish and fear serves as a sobering reminder of humanity’s vulnerability in the face of God’s judgment.

Prophecy 3, The Fall of Babylon as a Symbol of Worldly Power (Isaiah 13:19-22)

Though directed at Babylon, this prophecy symbolizes the downfall of all arrogant and ungodly empires that are built upon man’s selfish ego rather then God’s kindness:

"And Babylon, the beauty of kingdoms, the glory of the Chaldeans' pride, will be as when God overthrew Sodom and Gomorrah. It will never be inhabited or lived in from generation to generation; nor will the Arab pitch his tent there, nor will shepherds make their flocks lie down there. But desert creatures will lie down there, and their houses will be full of owls; ostriches also will live there, and shaggy goats will frolic there." (Isaiah 13:19-21)

Babylon, the epitome of human pride and rebellion against God, is prophesied to become a desolate ruin, inhabited only by wild creatures. This imagery of desolation serves as a warning to all nations that place their trust in worldly power and wealth over God and good stewardship of His bestowals. The fall of Babylon demonstrates that no empire, regardless of its grandeur, can withstand the judgment of God.

Prophecy 4, The Punishment of Leviathan (Isaiah 27:1)

Isaiah’s prophecy of the punishment of Leviathan represents God’s victory over chaos and evil as it manifests in the heart of mankind as selfish pride and bloated Egoism:

"In that day HaShem will punish Leviathan the fleeing serpent, with His fierce and great and mighty sword, even Leviathan the twisted serpent; and He will kill the dragon who lives in the sea." (Isaiah 27:1)

Leviathan, a symbol of chaos and opposition to God’s rule, is portrayed as a great serpent or dragon. By defeating Leviathan, God demonstrates His supreme authority over all forces of evil, including pride and egoism, both natural and supernatural. This prophecy reassures the humble and the faithful that God’s power is unmatched and that He will ultimately triumph over all that seeks to oppose His will.

Prophecy 5, The Gathering of All Nations for Judgment (Isaiah 34:1-4)

Isaiah 34 invites all nations to witness the Lord’s decree of judgment:

"Draw near, O nations, to hear; and listen, O peoples! Let the earth and all it contains listen, and the world and all that springs from it. For HaShem’s indignation is against all the nations, and His wrath against all their armies; He has utterly destroyed them, He has given them over to slaughter. So their slain will be thrown out, and their corpses will give off their stench, and the mountains will be drenched with their blood. And all the host of heaven will wear away, and the sky will be rolled up like a scroll; all their hosts will also wither away as a leaf withers from the vine, or as one withers from the fig tree." (Isaiah 34:1-4)

This prophecy describes a global gathering for judgment, where God’s wrath will be poured out upon the nations. The vivid imagery of blood-soaked mountains and withering stars emphasizes the totality of this judgment. Isaiah’s words serve as a stark warning to the nations, urging them to acknowledge God’s sovereignty before it is too late.

Prophecy 6, The Destruction of the Pride of Nations (Isaiah 2:10-22)

Isaiah speaks of a day when human arrogance will be humbled, and the Lord alone will be exalted:

"Enter the rock and hide in the dust from the terror of the Lord and from the splendor of His majesty. The proud look of man will be abased and the loftiness of man will be humbled, and the Lord alone will be exalted in that day." (Isaiah 2:10-11)

In this prophecy, the proud and lofty are brought low, as humanity’s arrogance is exposed before the majesty of God. The repeated imagery of people hiding in caves and rocks highlights the fear and helplessness that will grip those who defy God. This passage underscores the futility of placing trust in human achievements  and the inevitability of divine judgment which no one can escape.

Prophecy 7, The Collapse of Economic and Political Systems (Isaiah 23)

Isaiah’s oracle concerning Tyre extends to the global economic and political systems:

"HaShem has stretched His hand over the sea, He has made the kingdoms tremble; the Lord has given a command concerning Canaan to demolish its strongholds. He has said, 'You shall exalt no more, O crushed virgin daughter of Sidon. Arise, pass over to Cyprus; even there you will find no rest.'" (Isaiah 23:11-12)

Tyre, a hub of commerce and trade, symbolizes the fragility of world economic systems. Its downfall serves as a warning to nations that place their trust in wealth and prosperity. Isaiah’s words remind readers that economic and political power are fleeting in the face of God’s eternal sovereignty. Wealth cannot save on the day of Judgment.

Prophecy 8, The Fall of Edom and God’s Wrath (Isaiah 34)

Isaiah 34 also focuses on the fall of Edom as a vivid example of God’s judgment upon a rebellious nation. Edom has historically been recognized by Torah Scholars as a reference to apostate Christendom and the corrupt western persecuting powers that arose from the Roman Empire. The imagery here conveys utter desolation and wrath:

"For HaShem has a day of vengeance, a year of recompense for the cause of Zion. Its streams will be turned into pitch, and its loose earth into brimstone, and its land will become burning pitch. It will not be quenched night or day; its smoke will go up forever. From generation to generation it will be desolate; none will pass through it forever and ever. But pelican and hedgehog will possess it, and owl and raven will dwell in it." (Isaiah 34:8-11)

This prophecy illustrates the destruction that awaits those who oppose God’s sovereignty and have persecuted the Jewish people and God’s faithful servants. Edom’s fate serves as a warning to all nations that defy God or fight against Israel, emphasizing the certainty of His judgment and the consequences of those who rebel.  Concerning Edom, as those who persecute and curse the Jewish people, including Christendom, God specifically calls these people the “people I have devoted to destruction”. Indicating there is no way of escaping their sins with which they have sinned against God and persecuted the Jewish people. As Isaiah 34:5, says, "For my sword has drunk its fill in heaven; behold, it descends for judgment upon Edom, upon the people I have devoted to destruction”

Prophecy 9, God Coming from Edom with Blood on His Garments (Isaiah 63:1-6)

Isaiah 63 presents a striking image of God coming from Edom, His garments stained with blood, symbolizing His vengeance and triumph over His enemies and the enemies of the Jewish people:

"Who is this who comes from Edom, with garments of glowing colors from Bozrah, this One who is majestic in His apparel, marching in the greatness of His strength? 'It is I who speak in righteousness, mighty to save.' Why is Your apparel red, and Your garments like the one who treads in the wine press? 'I have trodden the wine trough alone, and from the peoples there was no man with Me. I also trod them in My anger and trampled them in My wrath; and their lifeblood is sprinkled on My garments, and I stained all My raiment. For the day of vengeance was in My heart, and My year of redemption has come.'" (Isaiah 63:1-4)

This vivid depiction underscores God’s role as both judge and redeemer, bringing justice to the nations and avenging the oppression of His people. The systems and governments that were set up against God and the Jewish people will not escape the wrath of HaShem. The imagery of stained garments and wine presses conveys the severity of God’s judgment, while also pointing to His ultimate victory over evil and over the prideful nations who set themselves up against God, his anointed servants, and the Nation of Israel. 

Prophecy 10, The Destruction of Idols and the Fall of False Religions (Isaiah 2:18-21)

Isaiah proclaims that a day will come when all idols and all false religions will be destroyed, and humanity will turn away from the works of their hands, from Idols, and from false worship of created things or human beings:

"But the idols will completely vanish. Men will go into caves of the rocks and into holes of the ground before the terror of the Lord and the splendor of His majesty, when He arises to make the earth tremble. In that day men will cast away to the moles and the bats their idols of silver and their idols of gold, which they made for themselves to worship, in order to go into the caverns of the rocks and the clefts of the cliffs before the terror of the Lord and the splendor of His majesty, when He arises to make the earth tremble." (Isaiah 2:18-21)

This prophecy emphasizes the futility and worthlessness of idols in the face of God’s power and glory. The imagery of people discarding their idols and fleeing into caves highlights the terror that will grip those who placed their trust in false gods, false prophets, and false messiahs. Isaiah’s message serves as a reminder that only HaShem, the God of Israel, is worthy of worship and that all human-made religions and idols will be exposed as empty and powerless on the day of God’s judgment.

Prophecy 11, The Vision of a New Earth After Judgment (Isaiah 65:17-25)

While much of Isaiah’s prophecy focuses on judgment, this passage offers a vision of hope and renewal:

"For behold, I create new heavens and a new earth; and the former things will not be remembered or come to mind. But be glad and rejoice forever in what I create; for behold, I create Jerusalem for rejoicing and her people for gladness." (Isaiah 65:17-18)

This prophecy presents a vision of restoration, where sorrow and suffering are replaced by joy and peace. The promise of a new creation underscores God’s ultimate purpose: to renew and restore the world after judgment. Isaiah’s vision inspires hope, reminding readers that God’s justice is tempered by His mercy and love as well as the kindness that is bestowed upon all who love God and trust in Him alone for salvation.

Prophecy 12, The Nations Gathered to Worship God (Isaiah 66:18-24)

Isaiah concludes his book with a vision of all nations coming to worship HaShem, the God of Israel:

"The time is coming to gather all nations and tongues. And they shall come [to Mount Zion] and see My glory. Then they shall go forth and proclaim My glory among all the nations of the world." (Isaiah 66:18-19)

This prophecy reveals the ultimate goal of God’s judgment: to bring all nations into a unified acknowledgment of His glory. Those who rebelled will face eternal consequences, but the redeemed will enjoy eternal fellowship with God. Isaiah’s words offer a glimpse of a future where God’s sovereignty is universally recognized and celebrated. As Isaiah says “They will neither harm nor destroy, on all my holy mountain, for the earth will be filled with the knowledge of HaShem as the waters cover the sea.” (Isaiah 11:9)

The prophecies of Isaiah concerning God’s judgment on the nations reveal the universal scope of His justice. These apocalyptic visions serve as both a warning and a promise: a warning of the consequences of rebellion against God and a promise of restoration for the faithful–those who repent and cling to the God of Israel. Isaiah’s message remains a powerful reminder of God’s sovereignty, justice, and mercy, offering hope for a future where His kingdom is fully realized. 

In conclusion we know that God is patient and desires mankind to come to repentance and turn from wicked ways so that these judgments do not have to take place. God's desire is that none should perish as is written in Ezekiel 18:32 stating, "As I live, declares the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his evil way and live; turn back to HaShem, turn back from your evil ways, for why should any of you die, O house of Israel?"

Let us therefore consider all these warnings and heed them by turning from our selfish desires and vanities and seek HaShem while he may be found. Let us vigorously seek to learn HaShem’s ways, His Torah, delight in them, and strive to walk in them daily.

ISRAEL and Salvation for Humanity - Messiah Revealed

In this video I’m going to teach on how Israel as a corporate community and Holy Nation is a type of Messianic saviour for all humanity. 

When we study the Hebrew Scriptures through the teachings of the Jewish sages and especially the wisdom of Kabbalah, we find profound insights into the purpose of the Torah, the role of the nation of Israel, and God’s ultimate plan for the salvation of humanity. Central to this philosophy is the idea that the world is a unified entity, divided into seventy nations, each representing unique qualities and aspects of humanity. From all the Nations God chose Israel as the custodian of the Torah, the divine blueprint for bringing redemption and blessing to all humanity.

The diversity of humanity—symbolized by the seventy nations—reflects the many facets of human experience and the complexity of the collective soul. Each nation has its unique strengths, desires, and spiritual potential. However, left to their own devices, the nations are often driven by self-interest, seeking only their own individual benefit without regard for the broader harmony and well-being of the world. In Kabbalah this is called “Egoism”. This self-centeredness prevents humanity from achieving the unity and peace necessary for universal redemption. Having only the ability to receive for itself and no ability to bestow for the good of all, the nations are ultimately only self seeking and will thus not be able to please God and reciprocate with him in bringing about redemption.

In contrast to the self-focused inclinations of the nations, Israel is the nation chosen by God to carry the burden and blessings of the Torah. This choice was not arbitrary but based on Israel's willingness to take on the divine mission of walking in the light of the Torah for the benefit of all humanity. Israel willingly chose to take on the task of becoming a nation of bestowing, rather than of pure receiving for selfish desires. We find that the Torah is not merely a set of laws; it is a spiritual guide designed to elevate humanity above its selfish nature and to instill a collective consciousness of righteousness displayed in love, unity, and service for the good of all.

When the Torah was offered to the nations, as the Midrash teaches, they rejected it, unwilling to relinquish their selfish desires or commit to the sacrificial path of divine service. Israel, however, stood as one people and accepted the covenant of the Torah at Mount Sinai, declaring to HaShem, “We will do and we will listen” (Exodus 24:7). This act of collective submission and responsibility established Israel as a corporate entity devoted to the fulfillment of God’s will on earth.

This divine calling is explicitly stated in the Torah, where God proclaims to Israel at Mount Sinai: “You shall be to Me a kingdom of priests and a holy nation” (Exodus 19:6). This phrase captures the essence of Israel’s mission in the world. These words do not refer solely to the Levitical priesthood, which was tasked with specific ritual responsibilities within the nation. Instead, they describe the collective role of the entire nation of Israel among all humanity. The prophet Habakkuk in similar manner specifically refers to Israel corporately as “The Messiah” when he records in chapter 3 verse 13 these words stating “HaShem You went forth to rescue Your people, to rescue Israel Your Anointed”. The anointed is generally a reference to the office of High Priest, King, or The Messiah. Israel corporately is the one that fulfills the Anointed offices for the Nations of the world.

As an anointed "kingdom of priests," Israel is called to act as a type of conduit between God and humanity, much as priests serve as intermediaries between the divine and the people. This priestly role is not about hierarchy or exclusivity but about service, guidance, and the transmission of divine wisdom. As a "holy nation," Israel is tasked with embodying the values and principles of the Torah in its communal life, demonstrating to humanity what it means to live in harmony with divine truth.

Through Torah observance, Israel is meant to shine the light of truth, justice, and righteousness into the world, serving as a model for all nations. This is not merely a passive role but an active calling to teach, inspire, and lead humanity toward a higher spiritual consciousness. The prophet Isaiah echoes this idea when he says, “I will also make you a light for the nations, that My salvation may reach to the ends of the earth” (Isaiah 49:6).

I believe that Israel’s acceptance of the Torah and its divine mission positions it as a messianic figure—a savior for all humanity. This does not mean that Israel is superior to the other nations in and of itself, but that it serves as the conduit for divine light into the world. By living according to the principles of the Torah—loving one’s neighbor as oneself and striving for unity—Israel acts as a beacon of hope and a model for the rest of the world.

The ultimate goal is not the elevation of Israel alone but the redemption of all humanity. Through Israel’s dedication to the Torah, the blessings of divine wisdom, peace, and prosperity flow outward, illuminating the path for the nations to follow. As the prophet Isaiah declared, “And nations shall walk in your light, and kings in the brightness of your rising” (Isaiah 60:3).

Given Israel’s role in carrying out the divine mission, I propose that the nations of the world should support Israel in its divine mission and its work with the Torah. This support is not about political or material aid alone but about recognizing and aligning with the spiritual mission of unity and selflessness that Israel embodies.  When humanity embraces the values of the Torah, even indirectly, it accelerates the process of redemption and helps ensure blessings for all people.

I believe that seeking a deeper understanding of the Hebrew Scriptures will help us recognize the interconnectedness of humanity and the central role of Israel in God’s plan. The nation of Israel, through its commitment to the Torah, serves as a prototype of selfless devotion and a guiding light for the world. The call to be a "kingdom of priests and a holy nation" underscores the profound responsibility of Israel to lead humanity in the pursuit of divine truth and unity.

However, the ultimate redemption still requires the participation of all nations, uniting in a shared vision of peace, justice, and harmony. Supporting Israel in its divine mission is not an act of favoritism but an acknowledgment of the universal goal of salvation. The Torah’s wisdom and the example of Israel are gifts meant to benefit all of humanity, leading to a world where every nation, in its unique way, contributes to the collective redemption and the fulfillment of God’s plan. 

Prophecy of Daniel 9 - Cutting off of Messiah REVEALED - 70th week has c...

In this video I’m going to help bring about a better understanding of the 490 year “messianic” prophecy stated in Daniel chapter 9 verse 22 through 27.

The ninth chapter of the Book of Daniel is one of the most precise time frame based prophecies in all of the Hebrew Bible. It details a prophecy delivered to Daniel by the angel Gabriel, outlining a timeline of seventy weeks (literally seventy "sevens"of years) that would unfold in the history of the Jewish people. These seventy weeks are traditionally understood as a period of 490 years, divided into three distinct phases. Below is my simplified analysis of this prophecy based on historical and biblical analysis. 

In Daniel 9:22-23, the angel Gabriel explains that Daniel’s prayers for the restoration of Jerusalem have been heard. The seventy weeks are then introduced as a divine timeline, revealing key events in the future of the Jewish people, their holy Temple, the High priesthood, and Jerusalem itself. The prophecy can be broken into three specific segments of time as outlined by the Angel: 

Time frame one. Seven weeks (49 years). Time frame two. Sixty-two weeks (434 years) Time frame three. One final week (7 years). Each segment has specific significance in Jewish history, culminating in critical events that shaped the destiny of the Jewish people.

The First Seven Weeks (49 Years). Gabriel’s message begins with the decree to "restore and rebuild Jerusalem" (Daniel 9:25). Historically, this decree is associated with the command given by the Persian king Cyrus the Great authorizing the rebuilding of the temple and Jerusalem, known as the edict of Cyrus. This event occurred in 539 BCE. We know for certain that it is King Cyrus who is to issue the decree and authorize the building of the temple because God specifically pronounces this in Isaiah chapter 44 verse 28 saying “HaShem says of Cyrus, ‘He is my shepherd and will accomplish all that I please; he will say of Jerusalem, “Let it be rebuilt,” and of the temple, “Let its foundations be laid”

Let's look at Daniel 9 verse 25 which reads “Know and understand this: From the issuance of the decree to restore and rebuild Jerusalem until an Anointed (Messiah), the Prince, there will be seven weeks [49 years]”

Who is the one that is anointed? Some translations even use the term “The Messiah”, even though the Hebrew text does not have a definite article before the word “anointed” so it is technically not correct to translate the verse stating it as “The messiah” rather it is properly translated  “an anointed”. Who is the anointed prince that is anointed here? We know it's certainly not the Jesus of Nazareth person of Christianity being he did not appear for another 500 plus years later. Let’s examine history and see. 

From the issuing of this decree, the prophecy allocates seven weeks of years (49 years) to the restoration and rebuilding process. This period led to the construction of the temple and the anointing of the high priest Joshua, who played a crucial role in reestablishing religious order after the return from Babylonian exile. This anointing marked a renewed focus on the Temple’s centrality and the restoration of sacrificial worship. The temple was built and Joshua the high priest was anointed and reigned as high priest in the year 490 BCE–exactly 49 years after the decree was given, just as the Daniel prophecy stated. Joshua the High Priest is clearly the “anointed prince” that the prophecy is referring to. This is confirmed by both history, and the scriptures themselves in Zechariah chapter 3 which speaks of him directly as well as in Nehemiah 12. 

Let’s move on to the next 62 weeks block of time. Following the first 49 years, the prophecy continues with a period of sixty-two weeks, or 434 years. During this era, Jerusalem is rebuilt but under difficult circumstances, as the prophecy notes, "in times of distress" (Daniel 9:25).

This period encompasses significant historical developments, including three prominent stresses upon the reestablishment of Jerusalem:

Stress one. The challenges faced during the construction of Jerusalem’s walls and infrastructure, as recorded in Ezra and Nehemiah. Stress two. The Hellenistic era, marked by the oppression of the Jewish people under Greek rulers, including the desecration of the Temple by Antiochus Epiphanes. Stress three. The eventual dominance of Rome in Judea, which brought its own set of tribulations.

Despite the external pressures and internal struggles, the Jewish community remained steadfast, continuing to develop its identity, religious practices, and governance. Even transitioning from Greek persecution to oppressive Roman rule, Jerusalem and the temple stood firm and were further established. 

Now moving on to the final seven-year period which is pivotal and brings a close to the Angel’s message to Daniel. In this final time period that began with a decree about the temple being rebuilt, the prophecy then concludes that an anointed one will be cut off and will have nothing and states "the people of the coming monarch will destroy the city and the Sanctuary" (Daniel 9:26). As per our earlier interpretation, we should understand this "anointed one" not as a future messianic figure but as a reference to the high priesthood, which came to an end with the destruction of the Second Temple. Just as the priesthood was reestablished with Joshua in the first time frame, it is then brought to an end in the final week of this prophecy. 

This catastrophic conclusion unfolded during the Roman-Jewish War. The Temple, the center of Jewish worship and identity, was destroyed by Roman forces in 70 CE, marking the end of the sacrificial system and the High Priest's leadership. The "covenant" referenced in Daniel 9:27, which was strengthened for many, during the middle of this 70th week, can be understood as the attempted continuity of corrupted Jewish leadership making a pact with Rome. However this treaty by the Jewish leadership with Rome fell apart, and the war broke out in 66 CE (the middle of the 70th week).

We can see that Daniel’s prophecy focusing on distress highlights the harsh realities faced by the Jewish people during these centuries. From foreign domination to internal strife, these years were marked by ongoing challenges to Jewish autonomy and religious life. Yet, even in adversity, the Jewish community adapted and persevered, laying the foundation for rabbinic Judaism’s eventual emergence. These 490 years of struggle were to prepare the Jewish people for the great exile that was ahead of them. The exile in which they were to be sent throughout the entire world with the mission of spreading the light of Torah. Even the most remote parts of the earth could witness the light of HaShem’s people for a time just before the messianic age was to begin and Jerusalem would be established forever upon the redemption. 

Even though the prophecy shows the reestablishment of the priesthood, and then its eventual end in 70 CE, Daniel 9 still serves as a reminder of divine providence and the enduring covenant between God and Israel. While the prophecy acknowledges periods of suffering, it ultimately reflects a vision of survival and continuity. The destruction of the Temple in 70 CE was not the end of Jewish life but a transformation. The rabbinic tradition, born out of this devastation, ensured the survival of Jewish faith and practice, emphasizing study, prayer, and communal resilience over a sacrificial system of worship.

The 490 years outlined in Daniel’s prophecy provide a framework for understanding key events in Jewish history, illustrating the interplay of divine timing, human agency, and enduring faith in the face of adversity. We can see clearly that this prophecy has nothing to do with the Christian view of a Messiah figure, and the timing does not all align with the coming of their Jesus Christ figure, but rather is all about Israel, Jerusalem, and the Temple and specifically the fate of the role of the High Priesthood which would then end until the age of redemption. And may HaShem’s day of redemption come speedily and in our day as we all hasten that day by walking in the truth of His Torah.  

Son of Man Coming on Clouds - Daniel 7 EXPLAINED - The Eternal Kingdom o...

In this video I’m going to be teaching on how Daniel Chapter 7 and the vision of The "Son of Man" is a clear depiction of the Nation of Israel, as the vision is interpreted for Daniel by an Angel of God. 

The Book of Daniel is rich with symbolic visions that have sparked discussions across religious traditions. Among the most stunning is the vision in Daniel Chapter 7, where four beasts rise from the sea, followed by the appearance of a "Son of Man" coming on the clouds of heaven. From my perspective, this chapter is understood as a profound allegory for the rise and fall of gentile kingdoms and the ultimate establishment of the nation of Israel as a holy, eternal kingdom. I will explain the vision in light of the chapter's own interpretation of itself given by the Angel. 

Daniel's visions begin with four great beasts emerging from the chaotic sea. These beasts are identified as representations of successive gentile empires:

Vision 1 is The Lion with Eagle’s Wings: Commonly associated with Babylon, symbolizing its might and swiftness.

Vision 2 is The Bear: Representing the Medo-Persian Empire, noted for its voracious appetite for conquest.

Vision 3 is The Leopard with Four Wings and Four Heads: Symbolizing the Greek Empire, particularly under Alexander the Great, with its rapid expansion and division into four parts.

Vision 4 is The Fourth Beast: A terrifying and indescribable creature, often linked to the Roman Empire, characterized by its iron teeth and overwhelming destructive power.

The 5th vision is the man coming with clouds. I’ll quote directly from Daniel 7 verses 13 and 14, which says: “I saw in the visions of the night, and behold with the clouds of the heaven, one like a man was coming, and he came up to the Ancient of Days and was brought before Him. And He gave him dominion and glory and a kingdom, and all peoples, nations, and tongues shall serve him; his dominion is an eternal dominion, which will not be removed, and his kingdom is one which will not be destroyed”

All 5 of these visions are symbolic visions and are not to be taken literally. There are no literal ferocious beasts coming out of the sea. And there is no literal man coming with the clouds of heaven. This is all symbolism. The 4 beasts represent gentile nations, and the man represents the Jewish nation of Israel. 

In Jewish thought, gentile nations are frequently symbolized by animals, particularly unclean beasts, to underscore their detachment from the covenantal relationship with God. The chaotic sea, from which these beasts arise, further emphasizes their origin in disorder and their opposition to divine order. The sea represents the gentile nations of the world.

In stark contrast to the beasts, a figure described as the "Son of Man" appears, coming on the clouds of heaven. Unlike the beasts, which are animalistic and chaotic, this figure is human, symbolizing a being created in the image of God. It is here we begin to see the "Son of Man" represents the nation of Israel, distinct from the gentile kingdoms in its divine calling and moral purpose. The scripture itself plainly teaches this. As I will soon show, the Angel of God interprets the vision for Daniel and describes the Son of Man precisely as the Holy Nation of Israel. 

Israel, as the "holy nation," is called to embody justice, holiness, and a covenantal relationship with God, unlike the gentile nations characterized by beastly domination and power. The human form of the "Son of Man" highlights this distinction, emphasizing Israel's role as a reflection of divine attributes in the world.

I will now address The Angel's own Interpretation of who the Son of Man in Daniel’s vision represents. 

Daniel's vision is interpreted by an angel, who provides critical insights into the symbolism. The angel explains that the beasts represent kingdoms ruled by gentile powers. However, the "Son of Man" is explicitly identified in the interpretation as "the holy ones of the Most High" (in Daniel 7 verse 18). Notably, this is a plural term, indicating that the "Son of Man" is not an individual but a collective—the nation of Israel. Just as the beasts in the vision were a singular beast, but representing the plural people of a gentile Nation. So too the singular Son of Man figure represents a plural people, the Holy Nation Israel.

The angel further elaborates in Daniel 7:27 about the son of man figures meaning by stating the following: “And the kingdom and the dominion and the greatness of the kingdoms under all the heavens will be given to the people of the high holy ones; its kingdom is a everlasting kingdom, and all dominions will serve and obey it”

This interpretation affirms that the "Son of Man" represents the collective destiny of Israel. Unlike the gentile kingdoms, which rise and fall, Israel’s kingdom is eternal, rooted in its covenant with God. The exact same language from Daniel verses 13 and 14 describing the Son of Man, being an “everlasting kingdom” and having “dominion” is used here. The Son of Man and the Nation described here are one in the same. 

Now let's look at a couple more details of the vision itself again. The imagery of the "Son of Man" coming on the clouds of heaven is rich with symbolism. In the Hebrew Bible, clouds often signify divine presence and favor, such as when God leads Israel in the wilderness with a pillar of cloud (Exodus 13:21). The "Son of Man" coming on the clouds signifies Israel’s exaltation and restoration under God’s divine authority. Also, the vision concludes with the transfer of dominion from the gentile kingdoms to the "holy ones" of Israel. This reflects the Jewish hope for a messianic era in which Israel, as a righteous nation, fulfills its role as a light to the nations (Isaiah 42:6). All The gentile beasts' temporary dominion is ultimately replaced by the eternal kingdom of Israel, where justice and holiness prevail forever.

In conclusion Daniel Chapter 7, from my exegesis of these scriptures using the Angel’s own interpretation given to Daniel, we see a vivid allegory contrasting the gentile nations with the nation of Israel. The beasts symbolize unclean gentile empires driven by brute force and chaos, while the "Son of Man" represents the holy nation of Israel, created in the image of God and destined for eternal dominion. The angel's interpretation underscores this understanding, emphasizing Israel’s collective identity as the "holy ones of the Most High." Ultimately, the vision reassures the Jewish people of their divine purpose and the eventual triumph of their covenantal destiny.

The idea that the “son of man” character in Daniel 7 is a literal individual man has no warrant when examining the Angels explanation of the vision. No more than the beasts in the same vision are literal physical monstrous beasts coming up out of the sea. And furthermore, the idea that this “son of man” character in the vision is a literal individual Rabbi from Nazareth named Jesus has absolutely no warrant at all when looking at the context of the chapter and letting the Angel provide its meaning. We would all do well to heed the scriptures when the scriptures themselves give the exact meaning and interpretation of a prophetic vision, rather than relying on our own imagination. Daniel 7 is one such example of the scripture explaining in detail a prophetic vision and giving its meaning.

In the same vein as this teaching, where an Angel gives the exact interpretation of a prophetic vision, in an upcoming video I will be looking at Daniel chapter 9, where it expounds on a vision with a prophetic 70 weeks timeline and the cutting off of an anointed one.