Haggai 2:9 said that the glory of the latter temple would be greater than the former which was filled with The Holy Spirit. Also, Jacob’s last prophesy as his life ended, said Genesis 49:10 the sceptre would not depart from Judah until Shiloh came.

Jesus (yeshua) walked in the latter temple and cleansed it declaring HE was greater and prophesied the destruction of the physical temple. Does this show Jesus as more than a prophet?

The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. [Genesis 49:10 KJV]

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    Fine to be into our group. I think your question is very keen and interesting. Could you improve it adding the specific Bible passages you refer to? Jul 18 at 10:34
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    I have added the quotation for you as you run the risk of being voted to closure if you attempt to open a general discussion on this site, on a biblical topic, rather than a specific question relating to an actual text (see the Tour and the Help - below, bottom left, regarding the purpose and the functioning of the site). I suggest you edit and concentrate on one text at a time.
    – Nigel J
    Jul 18 at 15:54
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    I would suggest removing "Why are people still looking for another messiah?" and instead asking -- what are the different interpretations of this prophecy. The former is an opinion-based question soliciting theological debate, whereas the latter is a discussion on how different traditions read this passage.
    – Robert
    Jul 18 at 18:04
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    If you want to know why Jews don't accept Jesus as their messiah, you'll find answers at Mi Yodeya. Now this site isn't a Christian site, and Jewish answers are allowed, but the questions have to be appropriate, and this one isn't really. Please edit this to quote the Amos passage, and to more neutrally ask how it should be interpreted.
    – curiousdannii
    Jul 18 at 21:55


It's very telling the last sentence that Jesus spoke to John the Baptist in Luke 7:23 How blessed is anyone who is not offended by me!

It is amazing how even John after being told by the Spirt that Jesus was the son of God (John 1:33) that he too would have his doubts. John was imprisoned and Jesus did not come save him or get him out of it. Perhaps he was hurt by that and in turn caused doubt.

All of the disciples did not understand that Jesus had to die and it wasn't till after he was resurrected and Jesus appeared on to them that their understanding was opened.

The first part of Paul's ministry was proving that Jesus was the Messiah through scripture, that he had to die first And then rise from the dead.

Paul went into the synagogue, and on three Sabbaths he reasoned with them from the Scriptures, 3explaining and proving that the Christ had to suffer and rise from the dead. “This Jesus I am proclaiming to you is the Christ,” he declared.

Jesus was a stumbling block to most of Israel because they were not expecting that their Messiah would die. They did not understand this and were very offended and therefore hardened.

Isaiah 8:14 And He has been for a sanctuary, And for a stone of stumbling, and for a rock of falling, To the two houses of Israel, For a trap and for a snare to the inhabitants of Jerusalem.


Why are people still looking for another messiah?

Even John the Baptiser was a bit confused in Matthew 11:

2 When John, who was in prison, heard about the deeds of the Messiah, he sent his disciples 3to ask him, “Are you the one who is to come, or should we expect someone else?”

And John was a prophet. People are not perfect in our understanding of the Messiah. Also, Satan is at work in this world.

Matthew 24:

24 For false messiahs and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.


Gen 49.10 is a rather cryptic passage, and it's not obvious how to interpret it.

If it is talking about a physical government, the first king was Saul, from Gibeah of the tribe of Benjamin and not from Judah. David was from Judah, it's true, but with the Babylonian captivity the scepter clearly departed to gentile nations, first Babylonia, then Persia, Greece, the Seleucids and only briefly returned with the Hasmoneans who were not of the line of Judah (but they were at least jewish), and then power fell to the Romans.

So something else must be meant by this passage when it is referring to "sceptre".

Here is a discussion of some interpretations in Theological Wordbook of the Old Testament:

Gen 49:10, Jacob’s blessing on his son Judah: “The staff shall not depart from Judah, nor the sceptre from between his feet until ‘Shiloh’ come, and the obedience of the people be unto him.” What is meant by the phrase “until Shiloh come”? If it is a prophecy of Jesus, the NT nowhere alludes to it. It would be preferable to say it is a prophecy of David as a type of the Messiah, but what does Shiloh add’?

What are the other possibilities of interpretation?

One is to connect consonantal šylh with the rare Akkadian word šēlu “counselor.”

A second is to retain the translation Shiloh and read either, as in KJV, “Until Shiloh come(s)” but what can this possibly mean? Or read, “Until he (Judah/David) comes to Shiloh,” expressing some expansion of the base of power beyond Judaean borders.

A third suggestion is made on the almost unanimous testimony of the ancient versions (LXX and Targums) that would infer a slight change in the mt, i.e. a change of šylh to šlh (= šellô “to whom it belongs”), the relative particle š, the preposition l, the third person singular pronominal suffix -ô. The phrase then could read “until he comes into his own.” Allegro notes the messianic interpretation of Gen 49:10 at Qumran[1] where the verse is applied to the scion of David to come (see Bibliography). The similarity to Ezk 21:27 [H 32] is striking.

A fourth suggestion is to divide the consonantal text šylh into šay lô “until tribute is brought to him” (Moran, Speiser).

Hamilton, V. P. (1999). 2376 שִׁילֹה. R. L. Harris, G. L. Archer Jr., & B. K. Waltke (Eds.), Theological Wordbook of the Old Testament (electronic ed., p. 919). Chicago: Moody Press.

[1]For details on the Messianic interpretation at Qumran, the cited work is online at http://johnallegro.org/text/Further_Messianic_References_in_Qumran_Literature.pdf

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