What did 2nd Temple Judaism Believe……REALLY?

[Koichos]

Ok so I’ll put it like this, is the “ancient of days” or son of man the “messiah” Jewish currently are waiting for to come back and rule?

Not quite. The Aramaic phrases עתיק יומין (Daniyyel 7:9) and עתיק יומיא (Daniyyel 7:13) refer only to Gοd and mean 'the One from the ancient years', that is to say, 'the same Gοd who existed in ancient times'. Conversely, כבר אנש (Daniyyel 7:13), which means 'something like a human being' but literally 'one like the son of a mortal' (not a 'gοd', or even a 'gοd’s son', but a completely mortal being), refers to the King-Mashiyaħ. And Daniyyel was only dreaming, as the text reads:

חזה הוית בחזוי ליליא, וארו! עם ענני שמיא כבר אנש אתה הוא; ועד עתיק יומיא מטה, וקדמוהי הקרבוהי׃​

I was dreaming [lit., 'I was seeing nocturnal visions'], and wow! [something] like a human being was coming with the clouds of the sky; he approached the One from the ancient years [lit., 'days'] and was brought before Him. (Daniyyel 7:13; see also 7:7)

Isn’t it only ONE individual who will be a messiah strictly from the Davidic line?

'Messiah' is just the title of our ancient kings. All our messiahs (with the single exception of King Sha'ul) have been from the Royal Line of Y'hudah. When the future, promised king rises to power, the ancient coronation ceremony will be reinstated so that he will be a 'messiah' in the most literal sense of the word, and for this reason he came to be known, throughout ancient Jewish culture and literature, as המלך המשיח hamellech hamashiyaħ or simply המשיח hamashiyaħ.

But the promised individual whom we call in Hebrew המשיח hamashiyaħ ('the Mashiyaħ') or המלך המשיח hamellech hamashiyaħ ('the King-Mashiyaħ') is never actually referred to as such in the Tana"ch: he is called by several different titles (מלך mellech 'king', נגיד naggid 'ruler', נשיא nassi 'prince'), but never 'a' messiah (משיח mashiyaħ), much less 'the' messiah (המשיח hamashiyaħ) - the latter of which does not occur in the twenty-four books of the Hebrew Scriptures.

Here’s a good video breaking it down using scriptures from a Jewish perspective

That's not a Jewish perspective.

All I know is, the more I started learning about Islam, it took my understanding of Christianity and religion to another level.

And if I ever learn HEBREW, watch out

You should! I myself have been learning with a cousin of mine the Judaeo-Arabic translation of Torah alongside each week's Hebrew portion (parashah).

 

[DoubleClutch]

Around 13:45

and 36:25

 

[DoubleClutch]

Is this true @Koichos

 

[Koichos]

No, @DoubleClutch:

1. The verb ‘to be’ is not even attested to in the 1st person present tense because Hebrew has no word for ‘am’.
2. Grammatically, אֶהְיֶה eh'yeh is the 1st person singular, future tense of verb-root היה (hayah, ‘to be’) and means ‘I will be’.
3. As the ‘Explicit Name’ is voweless - and even if it were part of the verb ‘to be’ - who’s to say it ought to be read in pi`el and not, say, pu`al?

The past and future tenses of root היה are conjugated

• הָיִיתִי hayĭti (‘I was’), הָיִיתָ/הָיִית hayĭta/hayit (‘you [m./f.] were’), הָיָה/הָיְתָה hayah/haytah (‘he/she was’) and​
• אֶהְיֶה eh'yeh (‘I shall be’), תִּהְיֶה/תִּהְיִי tih'yeh/tih'yiy (‘you [m./f.] will be’), יִהְיֶה/תִּהְיֶה yih'yeh/tih'yeh (‘he/she will be’). The imperative ‘be!’ is​
• הֱיֵה heyeh (m. sg.), הֲיִי hayiy (f. sg.), הֱיוּ heyu (pl.); however, it can also be written with a ו vav in place of the י yοd, as in​
• הֱוֵה heveh or הֱוֵא heve (m. sg.), הֱוִי heviy (f. sg.), הֱווּ hevu (pl.). The essentially unused, masculine present participle is​
• הֹוֶה/הֹוָה hοveh/hοvah (‘being’), while the alternative feminine form written with a י yοd in place of the ו vav is​
• הוֹיָה hοyah (‘being’) which is found in Sh'mοt 9:3 and quoted in the Haggadah-service on Pesah Eve!​

The closest to ‘is’ would be the participle הֹוֶה hοveh (see line 5 above), but this word does not occur at all in the Torah. It can, however, be found alongside הָיָה hayah (‘he was’, line 1) and יִהְיֶה yih'yeh (‘he will be’, line 2) in No. 2 of the Ramba"m’s ‘Thirteen Principles’ into which he condensed the essence of Judaism:

אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה, שֶׁהַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ הוּא יָחִיד, וְאֵין יְחִידוּת כָּמֽוֹהוּ בְּשׁוּם פָּנִים, וְהוּא לְבַדּוֹ אֱלֹקֵֽינוּ - הָיָה, הֹוֶה, וְיִהְיֶה׃​

I firmly believe that the Creator - may His Name be blessed - is a ‘Oneness’ and that there is no other ‘Oneness’ of any kind like Him, and that He alone is our God who was, is, and will be.

These words are also used to form a line of the prayer-poem Adοn `Οlam (‘Master of the World’), one of the most familiar passages in our formal prayer-liturgy:

וְהוּא הָיָה וְהוּא הוֶֹה וְהוּא יִהְיֶה בְּתִפְאָרָה׃​

He was, He is, and He will be in splendor forevermore!

 

[Koichos]

The אֶֶֶהְְיֶֶֶה eh'yeh that occurs three times in verse 14 (it is also found 40 other places in the Torah and Nach) is an affirmation of that which first occurs in verse 12

יא וַיֹּ֤אֿמֶר מֹשֶׁה֙ אֶל־הָ֣אֱלֹקִ֔ים מִ֣י אָנֹ֔כִֿי כִּ֥י אֵלֵ֖ךְֿ אֶל־פַּרְעֹ֑הֿ וְכִֿ֥י אוֹצִ֛יא אֶתֿ־בְּנֵ֥י יִשְׂרָאֵ֖ל מִמִּצְרָֽיִם׃ יב וַיֹּ֙אֿמֶר֙ כִּי־אֶֽהְיֶ֣הֿ עִמָּ֔ךְֿ וְזֶהֿ־לְּךָֿ֣ הָא֔וֹתֿ כִּ֥י אָֽנֹכִֿ֖י שְׁלַחְתִּ֑יךָֿ בְּהוֹצִֽיאֲךָֿ֤ אֶתֿ־הָעָם֙ מִמִּצְרַ֔יִם תַּֽעַבְֿדֿוּן֙ אֶתֿ־הָ֣אֱלֹקִ֔ים עַ֖ל הָהָ֥ר הַזֶּֽהֿ׃ יג וַיֹּ֨אֿמֶר מֹשֶׁ֜הֿ אֶל־הָֽאֱלֹקִ֗ים הִנֵּ֨הֿ אָֽנֹכִֿ֣י בָֿא֘ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וְאָֽמַרְתִּ֣י לָהֶ֔ם אֱלֹקֵ֥י אֲבֽֿוֹתֵֿיכֶֿ֖ם שְׁלָחַ֣נִי אֲלֵיכֶֿ֑ם וְאָֽמְרוּ־לִ֣י מַהֿ־שְּׁמ֔וֹ מָ֥הֿ אֹמַ֖ר אֲלֵהֶֽם׃ יד וַיֹּ֤אֿמֶר אֱלֹקִים֙ אֶל־מֹשֶׁ֔הֿ אֶֽהְיֶ֖הֿ אֲשֶׁ֣ר אֶֽהְיֶ֑הֿ וַיֹּ֗אֿמֶר כֹּ֤הֿ תֹֿאֿמַר֙ לִבְֿנֵ֣י יִשְׂרָאֵ֔ל אֶֽהְיֶ֖הֿ שְׁלָחַ֥נִי אֲלֵיכֶֽֿם׃ טו וַיֹּאֿמֶר֩ ע֨וֹדֿ אֱלֹקִ֜ים אֶל־מֹשֶׁ֗הֿ כֹּ֣הֿ־תֹֿאֿמַר֘ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ יְיָ֞ אֱלֹקֵ֣י אֲבֹֽֿתֵֿיכֶ֗ם אֱלֹקֵ֨י אַבְֿרָהָ֜ם אֱלֹקֵ֥י יִצְחָ֛ק וֵֽאֿלֹקֵ֥י יַֽעֲקֹ֖בֿ שְׁלָחַ֣נִי אֲלֵיכֶֿ֑ם זֶהֿ־שְּׁמִ֣י לְעֹלָ֔ם וְזֶ֥הֿ זִכְֿרִ֖י לְדֹֿ֥ר דֹּֽר׃​

11But Mοsheh said to the Elοhim: ‘Me... approach Par`oh and release the Yisr´elim from Egypt?’ 12He answered: ‘Surely I will be with you; this is your indication that it was I who sent you. Once you have taken the people out of Egypt you are to worship the Elοhim at this mountain.’ 13Mοsheh said to the Elοhim: ‘See, when I come to Yisra´el’s descendants and I tell them, “Your ancestors’ Elοhim has sent me to you”—if they ask me “What is His Name”, how should I answer them?’ 14So Elοhim said to Mοsheh: ‘[Tell them it is I, the Οne who says] I will be [with them when they need Me now] just as I shall be [with them whenever they have need of Me in the future]’; and then He said: ‘Tell the Yisr´elim, “[the Οne who says] I will be [with them when they need Me now] has sent me to you”.’ 15Elοhim said further to Mοsheh: ‘You are to tell Yisra´el’s descendants this: “YΟD, HE, VAV, HE, your ancestors’ Elοhim—Avraham’s Elοhim, Yitzhaḳ’s Elοhim, and Ya`aḳοv’s Elοhim—has sent me to you”; this is My fame forever [as the Οne whom Avraham, Yitzhaḳ, and Ya`aḳοv worshiped] and this is My recognition [how I shall be remembered] in every generation.’ (Sh'mοt 3:11-15)