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One of Judaism’s most renowned scholars, Rabbi Sa'adia Gaon (882-942 CE), commented upon the "SEVENTY WEEKS" spoken of by Daniel, chapter 9 (vss. 24-ff.) and says that each week represents 7 years; meaning, "seventy weeks" represents 490 years. This timeframe actually begins before the destruction of the 1st Temple, in 422 BCE (according to Jewish calculations), and includes within it that seventy-year period of captivity because of Israel's sins, which seventy-years of captivity ended during the 2nd year of Darius in 356 BCE (according to Jewish calculations found in the 2nd century CE rabbinic book known as “Seder Olam”).
These "seventy weeks," or 490 years, end with the destruction of the 2nd Temple in 68 CE. He says, moreover, that these 490 years are broken-down by Daniel into three parts: 1) "seven weeks" = 49 years (at the end of which time, Cyrus "the anointed Prince" will rule); 2) "sixty-two weeks" = 434 years (during which time the tribes of Judah and Benjamin will return to their land and rebuild the destroyed places); 3) "one week" = 7 years (during which time the "covenant" would be reaffirmed to many of the people).
Rabbi Sa'adia Gaon explains, moreover, that in these 490 years, seven things will happen to the people, four of which things are good, and three are bad. The bad things are these: No longer would there be any vision; Divine prophecy would cease (including the Urim and Thummim); the high priesthood would not be passed down by way of succession from father to son (meaning, the anointing), but rather persons of ignoble birth will take the high priesthood.
The good things are these: The transgression committed by Israel which led to their captivity, viz. murder, adultery and idolatry, would have then been atoned for by their exile, and Israel would no longer be considered by G-d a sinful nation due to their having already paid the punishment for their sins, and because G-d had atoned fully for those sins by sending them off into exile. Rabbi Sa'adia Gaon cites proof from other Scriptures, showing in effect that where Daniel mentions that this time will be a time of "everlasting righteousness" (ibid. vs. 24), he never meant by it "righteousness that would never end," but rather, "a special generation and an important timeframe wherein was justice and righteousness during the Temple's existence.” Had Daniel meant literally "everlasting righteousness which was never to cease" he would have written in Hebrew צדק עד עולמי עד . Instead, he uses the words, צדק עולמים. The word "olamim" (i.e. everlasting) is used to signify a specific and limited timeframe, just as we find "olamim" in Ecclesiastes 1:10, meaning, a timeframe which had expired, as well as in I Kings 8:13.
This, my friend, is the gist of the matter. As you can see, it doesn't say anything about the Messiah, the son of David.
Oh, I almost forgot… The word “anointed” (Messiah) that is used in the 9th chapter of Daniel (vs. 25) refers to Cyrus who is called “anointed” (Messiah), just as we find stated explicitly in Isaiah 45:1. This is also explained by Rabbi Sa'adia Gaon, although he brings down other examples. He says that “anointed” (Messiah) can also refer to the Jewish High Priest. You see, the acting High Priest at the time was Yehoshua b. Yehozadek. The problem arises when most Christians refuse to recognize the other literal meanings of the word “anointed” (Messiah) as used in the Hebrew language.