Christian messianic prophecies

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The New Testament often quotes the Jewish scriptures to support the Early Christian claim that Jesus of Nazareth is the Messiah, and faith in Jesus as Christ and His coming soon. Most of these quotations and references are taken from the Book of Isaiah, but they revolve around the corpus of Jewish writings. The people of the Jewish faith did not regard this as being fulfilled by Jesus, and in some cases did not regard them as messianic prophecies altogether. Nor is this prophecy (verses claiming nothing) or the verses do not explicitly refer to the Messiah.

Video Christian messianic prophecies

Prophecy is considered fulfilled

Daniel 9: 24-27

"Seventy weeks are appointed upon Your people and upon Your holy city, to settle the transgression, and to end the sins, and to make reconciliation for iniquity, and to bring about eternal truth, and to seal visions and prophecy, and to anointing the most Holy One, therefore knowing and understanding, that from coming out of the command to restore and build Jerusalem to the Prince's Messiah will be seven weeks, and three weeks and two weeks: the road will be rebuilt, and the walls, even in times difficult, And after the sixth and two weeks, the Messiah will be cut off, but not for himself: and the men of the coming prince will destroy the city and the sanctuary, and there will eventually be floods, and until the end of the destruction war is determined. he will confirm the agreement with much for one week: and in the middle of the week he will cause sacrifices and offerings to stop, and for the overspreading of his abominations all make him desolate, even unto completion, and the appointed shall be poured upon the desolate "- Daniel 9: 24-27 (Authorized Version 1611)

References to the "most holy", "anointed" ("Messiah") and "prince" have been interpreted as talking about Jesus, and the phrase "the anointed one will be cut off" as referring to His crucifixion, "those of the prince who will came "to refer to the Romans who destroyed Jerusalem and the Temple in 70 AD.

In the Gospel of Mark, Jesus refers to the "abomination of sorrow" (Mark 13:14, NASB) and the Gospel of Matthew adds a direct reference to this as from the Book of Daniel, "Therefore when you see the DESOLATION ABOMINATION in question through Daniel the prophet... "(Matt 24:15, NASB ).

The general scientific view is that the writer Daniel is writing contemporary stories about the Maccabean Uprising. C. 167 BC and "cut off an anointed one" (9:26) - referring to the assassination of the high priest of Onias III; "the sadness that causes sorrow" refers to Antiochus IV who erected the statue of Zeus in the Temple, the final straw that destroys the uncomfortable coexistence of traditionalist Jews and the more prescient Jews. However, Christian interpretation is also possible for this viewpoint, with the conviction that the New Testament portion shows that idolatry will be repeated under Roman rule.

Deuteronomy 18:15

Deuteronomy 18 is one of the earliest prophecies that speaks of a prophet to be raised from among the Jews.

¹⁵ "The LORD will raise up for you a prophet like me from among you, from your own brothers, you must pay attention to him... ¹⁸ I will appoint them, a prophet like you from among your brothers, I will put my words in his mouth, and he will tell them all that I command him. "(CJB)

Some Evangelical Christians claim that in the first century AD, the Jews expected a last prophet. In Acts 3: 18-22, Peter claims that Jesus is the fulfillment of this promise.

Ezekiel 37: 26-27

"I will make a covenant of peace with them, an everlasting covenant, I will give them, increase their number, and set my sanctuary between them forever: My place of rest shall be with them: I shall be their God, my people. "(CJB)

The "place of residence" (Hebrew mishkan ) reminds the wilderness tabernacle. The Sanctuary points to the Temple, especially the renewed Temple, which will occupy Ezekiel's attention in the last chapter 40-48.

Christianity believes that Ezekiel's Temple is nobler than the Tabernacle of Moses (Exodus 25-40) and the Temple of Solomon (1 Kings 5-8), leads to some beliefs:

• (1) the glory in which God dwells with man in the Messiah (John 1:14 The Word became flesh and lived with us, and we see his Sh'khinah (CJB));
(2) The body of the Messiah is the Temple (John 2: 19-21 Yeshua answered them, "Destroy this temple, and in three days I will raise it up again." Judah said, "It took 46 years to build This temple, and you will raise it in three days? "But the" temple "he talked about was his body. (CJB)); (3) the messianic community as the temple (1 Corinthians 3:16 Do not you know that you are the temple of God and that the Spirit of God abides in you? Ephesians 2: 20-22 > You have been built on the foundation of the messengers and prophets, with the cornerstone is Yeshua the Messiah Himself.In union with him the whole building is united, and it grows into a holy temple united with God, yes, in union with him, you alone are being built together into a spiritual abode for God! 1 Peter 2: 5 ... you, as living stone, are being built into a spiritual home to be a cohanim devoted to God for offering a spiritual sacrifice received to him through Yeshua the Messiah. (CJB));
• (4) the body of the believer (1 Corinthians 6:19) Or do you not know that your body is the temple for the living Ruach HaKodesh inside you, which you received from God? is, you are not your own (CJB));
• (5) Heavenly Jerusalem (Revelation 21: 9-22: 5)

Judaism believes that the Messiah has not yet come, because of the belief that the Messianic Age has not yet begun. The Jews believed that the Messiah would completely transform life on earth and that pain and suffering would be conquered, thus starting the Kingdom of God and the Messianic Age on earth. Christian beliefs vary, with one segment stating that the Kingdom of God is not worldly, while others believe that the Kingdom is spiritual and will become this world in the Messianic Age where Jesus will reign on the throne of David. Most of the Jews thought that the kingdom of God would be on earth and the Messiah would occupy the throne of David. The Jews thought that life on earth after Jesus had not changed enough for him to be considered the Messiah. Christians (especially Evangelicals) who believe that it is good/and claim that it is spiritual and in the present, and physical and outward in the return of the Messiah.

Although Christians have quoted the following as prophecies referring to the life, status, and heritage of Jesus, Jewish scholars argue that these passages are not messianic prophecies and are based on mistranslations/misunderstandings of the Hebrew texts.

Haggai 2: 6-9

"6 For this is what the Lord has said:" It will not be long before I will shake the heavens and the earth, the sea and the dry land;

7 and I will shake all nations, and the wealth of all nations will flow; and I will fill this house with glory, "said ADONAI-Ezekiel.8" The silver is mine, and gold is mine, "ADONAI-Ezekiel says." The glory of this new house will go beyond the old, "said ADONAI-Ezekiel," and in this place I will give a shalom, "ADONAI-Ezekiel." (CJB)

The Second Temple is to be filled with the glory of God and His glory will be higher than the temple of Solomon despite the lost artifacts and the absence of holy fire (God initially lit the altar himself).

For some Christians, this prophecy is believed to be fulfilled in Jesus of Nazareth who was present and taught in the restored Temple of Herod and peace of Herod whom God gave to mankind in that place by tearing down the holy Holy hijab at the death of Christ. Furthermore, it is stated that if Haggai's prophecy is true, it must have been achieved before AD 70 since the Romans destroyed the Second Temple at that time.

On the other hand, many scholars, including evangelical Christians, understand prophecy as a reference to the physical splendor of the Temple (as implied in context) and/or apply it to the Third Temple to come.

Hosea 11: 1

"When Israel was a child, I loved him, and out of Egypt I called my son."

In its original context, the text of Hosea refers to the liberation of the Israelites from slavery in Egypt. The Gospel of Matthew applies it to return from the Egyptian Jesus and his family as messianic prophecy. "An angel of the Lord appeared to Joseph in a dream and said, 'Arise, take his son and mother, and flee to Egypt, and stay there until I tell you, for Herod will seek the child to destroy it.' And he arose and took his son and his mother at night, and went to Egypt, and remained there until the death of Herod, to fulfill what the Lord had said by the prophet, 'Out of Egypt I have called my son' "(Matthew 2: 13-15). Conservative experts argue that this section matches the context of Hosea 11.

Yes

Isaiah 7:14

In Isaiah 7:14 the prophet Isaiah, speaking to king Ahaz of Judah, promised the king that God would destroy his enemies; as a sign that his oracle is true, Isaiah predicts that a "young woman" or "virgin" ("almah") will soon give birth to a child whose name is Immanuel, "God is with us", and that threat from the enemy king will end before the child grows. Almah has been identified as the mother of Hezekiah or Isaiah's daughter, despite problems with both candidates.

The Gospel of Matthew presents Jesus' ministry as most of the fulfillment of prophecy from Isaiah. However, in Jesus' day, the Jews in Palestine no longer spoke Hebrew, and Isaiah had to be translated into Greek and Aramaic, two commonly spoken languages. In the original Hebrew Isaiah 7:14 the word almah means a young woman of childbearing age who may or may not be a virgin, and the Greek translation makes the almah as parthenos , the Greek word for "virgin". Experts agree that almah has nothing to do with virginity, but many conservative American Christians still judge the acceptance of a new Bible translation by dealing with Isaiah 7:14. The virgin birth is found only in the Gospels of Matthew and Luke; there is no reference to the birth of Jesus in the Gospel of Mark or the Gospel of John, or in the letters of Paul, which says that Jesus was "born of a woman" without mentioning that the woman was a virgin.

Isaiah 8 : 23-9: 1 (9: 1-2)

According to Jewish and Christian interpretations, the prophet Isaiah was commanded to tell the Israelites in the prophecy that the looting of Sennacherib against the Ten Tribes was imminent, and that Nebuchadnezzar's destruction in Jerusalem, in later years, was getting closer.

¹ "Because there is no fatigue for the person who oppresses it;

as first, he spoke lightly, [just exiled] the land of Zebulun and the land of Naphtali,

and the last one he dealt with hard, the way of the sea, and the other side of Jordan, the appeal of the nations. "[ISA 8: 23 (9: 1)]

After this prophetic speech to the Israelites, Isaiah interrupted his prophecy and spoke to God. According to the Jewish tradition, the salvation he talked about was a wonderful end of the siege of Sennacherib against Jerusalem (see Isaiah 36 and 37) in the time of [i] King of Peace, King Hezekiah, a son of King Ahaz.

Opposing this idea is Rashi himself who discovered that Hezekiah was born at the time of prophecy so that this will abort him as a child who will be born in the future. Regarding Isa 7:14 You may find the following quotation interesting - "RASHI also came to the conclusion that Immanuel's prophecy can not refer to Hezekiah, for 'if you count Hezekiah's years you will find that Hezekiah was born nine years before his father [Ahas] "Hezekiah was born nine years before the prophecy was given, but the prophet said: 'Behold the virgin will (future tense) contain...'" (Rachmiel Frydland, What the Rabbies Know About the Messiah - The Study of Lineage and Prophecy [Cincinnati Ohio; Messianic Publishing Co., 1993] P40)

Interpretation of ISA 9: 1-2 by the Gospel writer Matthew has caused Christian authors to signal their messianic application.

² "People walking in the darkness have seen the incredible light;

For those who live in the land of darkness, a light has come. "[(9: 1) ISA 9: 2]

Matthew mentions this, because Jesus began his ministry for one to three years in Galilee:

¹² "Now when Jesus heard that John had been imprisoned, He set out for Galilee. ¹³ And leaving Nazareth, He came and dwelt in Capernaum, sea, in the Zebulun and Naphtali regions, ¹⁴ that it might be fulfilled by the prophet Isaiah, saying:

¹⁵ "The land of Zebulun and the land of Naphtali, By the sea, beyond the Jordan, Galilee of the Gentiles: ¹⁶ those who sit in darkness has seen a great light, And in those who sit in that region and the shadow of death, Light is conscious. "" Matt 4: 12-16.

In Isaiah, this prophecy illustrates how the Assyrian invaders of the east were increasingly aggressive as they marched westward toward the sea, the shoreline of the levante, while Matthew 4: 14-16 had reinterpreted the description as a prophecy stating that Jesus, the new Prince of Peace , going forward (without the slightest becoming more aggressive) towards Galilee. While Matthew loosely copies a Greek Septuagint interpretation of the scriptures (Isaiah 8: 23-9: 1-2), the Masoretic text he reads is completely different and refers to 'the territory of the nations'. Isaiah 9: 5 (9: 5, 6)

Some Christians believe that this verse refers to Jesus' birth as the Messiah. The verse reads in the Christian Bible version:

"6. Since a child will be born to us, a son will be given to us;

And the government will rest on His shoulders; And His name will be called Wonderful, Counselor, The Mighty God, Eternal Father, The Prince of Peace. "

In the Jewish translation of the Hebrew Bible, the verse sounds different and the numbering of different verses (9: 6 in the Old Testament Christian is numbered 9: 5 in the Hebrew Bible version):

"5. Because a child has been born to us, a son is given to us, and authority is upon his shoulders, and his wonderful counselor, the mighty God, the eternal Father, calls his name," the prince of peace. ""

But newer Jewish versions do not translate this verse in the way and the change of the wording is a problem in the newer translations. As an example:

Isa 9: 6 (9: 5) For a child is born to us, a son has been given to us, and the government is placed on his shoulders; and his name is called, Beautiful, the counselor of the mighty God, from the everlasting Father, the prince of peace, (Lesser)

Isa 9: 6 (9: 5) Since a child is born to us, a son is given to us; and the government is on his shoulders; and his name is called Peleleoe-el-gibbor-Abi-ad-sar-shalom; (JPS 1917)

This long name is the name of the throne of the royal child. Semitic names often consist of sentences describing God; Isaiah's name in Hebrew means "Yahweh saves"; Hezekiah, "Yahweh strengtheneth"; in the Akkadian language, the name of Babylonian king M'rodakh-Bal'adan (39: 1) means "Marduk has provided heirs." These names do not describe the person holding them but the gods worshiped by their parents.

This verse is clearly applied to the Messiah in the Targum, the Aramaic commentary on the Hebrew Bible.

Isaiah 11:12

"And he shall make a banner for the nations, and shall gather the exiles from Israel, and gather together the men of Judah which are scattered from the four corners of the earth." Isaiah 11:12

Some commentators view this as an unfulfilled prophecy, arguing that the Jews have not yet all gathered in Israel. Some Christians refer to the foundations of the State of Israel as the fulfillment of this prophecy. Others argue that its fulfillment is that Jesus as Messiah brought all nations to himself (see 11:10 "The nations will seek his counsel/And his dwelling will be honored.") Quotes John 12:32 ("And me, when I lifted from the earth, will draw everyone into me. ") and Paul in Romans 15:12 when he quotes Isaiah 11:10, emphasizing the entry of the Gentiles into the people of God.

Some Christians also believe that Isaiah 2: 2 must be understood in connection with Isaiah 11: 10,12.

"In the days to come, the Mountain of the Lord shall stand upon the mountains and towers upon the hills, and all nations shall look upon it with joy." Isaiah 2: 2

Some Christians believe that Jesus Christ is the last "home" or abode of God, as John 1:14 ("And the Word became flesh and dwelt among us, and we have seen his glory") and 2 : 19-21 ("Jesus answered them," Destroy this Temple, and in three days I will build it. "The Jews then said," It took 46 years to build this temple, and will you pick it up in three days ? "But he talks about his temple."). Through him the messianic community becomes a temple at 1 Corinthians 3:16 ("Do not you know that you are all the temple of God and that the Spirit of God dwells in you?") And Ephesians 2: 20-22 ("... built in on the basis of the apostles and prophets, Jesus' own Messiah becomes the cornerstone, in which the whole structure, united, grows into a holy temple in God, in whom you are also being built together into a dwelling place for God by the Spirit. "). Through the exaltation of the Messiah, all nations are attracted to him, as in Luke 24:47 ("... and that repentance and forgiveness of sins should be revealed in His name to all nations, beginning from Jerusalem.")

Isaiah 53: 5

Isaiah 53 is perhaps the most famous example claimed by Christians as a messianic prophecy filled with Jesus. It speaks of a man known as a "suffering servant," who suffers for the sins of others. Jesus is said to fulfill this prophecy through his death on the cross. The following verses from Isaiah 53: 5 are understood by many Christians to speak of Jesus as Messiah:

"But he was wounded by our rebellion, he was bruised for our iniquities: the punishment for our peace was upon him, and with his wounds we are healed." Isaiah 53: 5 (King James Version)

"But he was grieved for our rebellion, bruised for our iniquities: the punishment for our well-being was upon him, and with his wound we were healed." Isaiah 53: 5 (JPS The Judaica Press Tanakh with Rashi's comment

Modern Jewish scholars, such as Rabbi Tovia Singer and Rashi (1040-1105) and Origen (184/185 - 253/254 CE), saw 'suffering servants' as references to all Jews, regarded as one individual, and more specifically again to the Jews who were deported to Babylon. However, in the bruised midrash of Samuel's books, a summary of rabbinic folklore, historical anecdotes and moral counsel, Isa 53: 5 is interpreted messianically.

One of the first claims in the New Testament that Isaiah 53 is a prophecy of Jesus derived from the Book of Acts chapter 8 verses 26-36, which describes a scene in which God commanded Philip the Apostle to approach an Ethiopian eunuch seated in a horse carriage, reading aloud for himself from the Book of Isaiah. The eunuch commented that he did not understand what he read (Isaiah 53) and Philip explained to him that this passage refers to Jesus: "And the eunuch answered Philip, saying, I pray to you, about who speaks of this prophet? or Philip opened his mouth, and began with the same scriptures, and preached to him Jesus. "

The sufferer, referring to the Jews, suffered from the atrocities of the nations, was the theme in the song of Slave and mentioned in Isa 41: 8-9, Isa 44: 1, Isa 44: 21, Yes 45: 4, Yes 48:20 and Yes 49: 3.

Jeremiah 31:15

Matthew 2: 17-18 gives Herod the killing of innocents as the fulfillment of the prophecy spoken of in Jeremiah:

Then what was said through the prophet Jeremiah was fulfilled:

Sound is heard in Rama,

cry and big mourning,

Rachel cries for her children

and refused to be entertained,

because they are not there anymore.

In Jeremiah 31:15, the phrase "because of his children is no more" refers to the capture of Rahel's sons in Assyria. The following verses depict their return to Israel.

Micah 5: 2 (Micah 5: 1 in Hebrew )

"But you, Bethlehem Ephrathah, a little art of going to be among the thousands of Judah, from you will come to me who will be the ruler of Israel, whose past comes from old, from ancient times." (Micah 5: 1)

A verse near the end of Micah's prophecy concerning Babylonian captivity has been interpreted by Christian defenders as a prophecy that the Messiah would be born in Bethlehem.

This verse describes the Bethlehem clan, who was the son of Caleb's second wife, Ephrath. (1 Chr 2:18, 2: 50-52, 4: 4) Bethlehem Ephata is the city and clan where David the king was born, and this passage refers to the future birth of a new heir to the line of David.

Although Matthew's Gospel and the Gospel of Luke give a different account of the birth of Jesus, both place a birth in Bethlehem. The Gospel of Matthew depicts Herod the Great as asking the chief priests and scribes from Jerusalem where the Messiah would be born. They respond by quoting Micah, "In Beit-Lechem from Y'hudah," they replied, "because the prophet wrote, 'And you, Beit-Lechem in the land of Y'hudah, are by no means among the rulers of Y' for out of you shall come a ruler who shall shepherd my people Israel '' (Matt 2: 4-6)

The idea that Bethlehem would be the birthplace of the Messiah appeared in no Jewish source before the 4th century AD. The Jewish tradition seems to have emphasized the idea that the birthplace of the Messiah is unknown.

Many modern scholars regard the birth story as invented by the Gospel writers, created to glorify Jesus and present his birth as fulfillment of prophecy. However, since birth in Bethlehem is one of several common elements in the Gospel record, some scholars believe that the two writers are using the existing Christian tradition.

Psalms

Some parts of the Psalms are considered prophetic in Judaism, although they are listed among Ketuvim (Writings) and not Nevi'im (Prophets).

The words Messiah and Christ mean "anointed one". In ancient times the Jewish leaders were anointed with olive oil when they took their positions (eg, David, Saul, Isaac, Jacob). And "Messiah" is used as a name for kings in the Hebrew Bible: in 2Samuel 1:14 David finds the killer of King Saul and asks, "Why are you not afraid to raise your hand to destroy the Lord's anointed?"

In many of the Psalms, whose authorship is traditionally thought to have come from King David (ie David's Messiah), the author writes of his life to a third person, calling himself "the Lord/Savior" while explicitly discussing the exploitation his military. Thus it can be said that many parts of the prophetic Psalms are impossible. Psalm 2, discussed below, can be said of David and not Jesus. Psalm 2: 6 says, "I installed my kingdom [of Zion] to Zion, my holy hill [Jerusalem, the capital of David whom he captures in war in 1 Samuel]." Psalm 2: 7 says, "I [David, the author] will proclaim the Lord's decree: He said to me [David, the one to whom the Lord speaks], 'You [David] is my Son, today I have become your father [adopted]. "" If that passage speaks of a begotten son then that person will be born as the father's son, he does not have to be it at some later point after birth. (Throughout the Bible it is common to call upon the saints and angels of sons- son or sons of God.)

Psalm 2

"Why do the nations conspire, and the people plan in vain? 2. The kings of the earth govern themselves, and the rulers take counsel together, against the Lord and the Anointed, saying, 3. 'Let us break the bonds 4. They who sit in heaven laugh, God punishes them 5. Then he will speak to them in his wrath, and scare them in his anger, say, 6. 'I have set My King on Zion, the holy hill. "7. I will tell the Lord's decree: He said to me, 'You are my son, today I have begotten you. 8. Ask me, and I will make the nations of your inheritance, and the ends of the earth belong to you. 9. You will break them with iron rods, and split them in pieces like a pottery vessel '"(Psalm 2: 1-9).

The author of Acts and the Epistles to the Hebrews interpreted them as related to Jesus.

Verse 2. "Anointed" - in Hebrew mashiah , "anointed"; in Greek christos , referring to the anointed ruler of God and not a particular person. Verse 7. The Lord is the father of the Messiah. In Judaism, the phrase "Son of God" has a very different connotation than in Christianity, not referring to literal descent but to the righteous who have become aware of the father of God's humanity.

The Christians quoted Herod and Pontius Pilate placed themselves on Jesus as evidence that Psalm 2 refers to him. Acts 13:33 interprets the resurrection of Jesus from death as a confirmation of verse 7 ("You are my son, today I have begotten you").

Hebrews 1: 5 uses verse 7 to state that Jesus is higher than the angels, that is, Jesus is higher as an intermediary between God and man. "For what angel did God say, You Son, today I have begotten you ? However, the phrase "God's son" appears in the Hebrew Bible to describe others from the coming Messiah, including David and Jacob.

The text varies in the exact words of the phrase that begins Psalm 2:12, by "kissing his feet", and "kissing the Son" most commonly in different languages ​​for centuries, though not in the original Hebrew Texts such as the Dead Sea Scrolls.

Psalm 16

The interpretation of Psalm 16 as a messianic prophecy is common among Christian evangelical hermeneutics. "I bless the God who has given me understanding, because even in the night, my heart warns me, I keep God always in my sight, because he is in my right hand, I will not be moved, for this reason my heart is happy and my soul rejoice, besides, my body will also rest safely, because You will not leave my soul in the dwelling place of the dead, or allow your saints to see corruption.You will show the way of life, the fullness of joy in Your presence, and enjoy it on your right for ever "(verses 7-11).

According to Peter's preaching, this prophecy is about the Messiah's victory over death, that is, the resurrection of Jesus.

"The Lord raised Jesus, releasing the pain of death, because it was impossible for him to hold in. Because David said of him, 'I see the Lord always in front of me, for he is in my right hand that I may not be shaken... Because of you will not leave my soul to Hades, or let the Holy See see corruption... You will make me joy in your presence. 'Brethren, I can tell you confidently to David's patriarch that he died and was buried, and his grave with us to this day, so being a prophet, and knowing that God has sworn to him that he will set one of his descendants on his throne, he foresaw and speaks of the resurrection of Christ, that he was not left to Hades, nor his flesh seeing corruption - this Jesus whom God raised up, and we all witnessed it "(Acts 2: 24- 32).

Also to note is what Paul says in the synagogue at Antioch. "And for the fact that he raised him from the dead, no longer to return to corruption, he spoke in this way, 'I will give you a holy and definite blessing from David.' Therefore, he also says in another psalm, 'You will not allow the Holy to see destruction.' For David, after he had served God's counsel in his own generation, fell asleep, and saw corruption, but he that God raised up did not see corruption "(Acts 13: 34-37).

Psalm 22

Two of the Gospels (Matthew 27:46 and Mark 15:34) quoted Jesus as saying these words from the cross;

"From the cross, Jesus cried out in a loud voice," Eli, Eli, the sabachthani's? "Which means," My God, my God, why have you forsaken me? "

Two other canonical Gospels provide a different story from Jesus' words. Luke 23:46 quotes Psalm 31: 5 ("into your hand I lay my soul") while John told Jesus to say "It is finished" (John 19:30). Some scholars see this as evidence that Jesus' words were not part of the Gospel narrative before the Gospel, but were later added by the Gospel writers.

In most Hebrew manuscripts, like the Masoretic, Psalm 22:16 (verse 17 in the numbering of the Hebrew verse) reads ???? ??? ????? ("Like a lion, my hands and feet"). Many Modern English translations make this "they have pierced my hands and feet", beginning with the Coverdale Bible translating Luther's durchgraben (digging through, penetrating) as peared , with durchgraben be a variation of Septuagint's ?????? "Digged". This translation is highly controversial. It is affirmed in the Christian apologetics that the Dead Sea Scrolls give weight to the translation as "They have pierced my hands and feet", extending yud in the Hebrew word ???? (like a lion) being a vav ???? "Kaaru", which is not a Hebrew word but when aleph is omitted to be ???, dig, similar to the Septagint translation. But this view is contradicted considering the reason of many other Nahal Hever misspellings, like one in the same sentence, where ???? written not the right ???, make a Hebrew word ??? yadai "hand" to ???? yadehah, "his hands". Christian defenders argue that this passage refers to Jesus of Nazareth.

Psalm 34

"Many are the afflictions of a just man, but the Lord delivereth them out of them all: he keepeth all his bones: none of them shall be broken. (Psalm 34:20)

Ray Pritchard has described Psalm 34:20 as a messianic prophecy. In his explanation of the crucifixion of Jesus, the Gospel of John interpreted it as a prophecy (John 19:36) and presented some details as fulfillment.

"So the soldiers came and broke the first leg, and the others who had been crucified with Jesus, but when they came to Jesus and saw that he was dead, they did not break his legs, but one of the soldiers stabbed his side with a spear, and instantly appeared blood and water... Because these things happen that the scriptures may be fulfilled, 'No bones will break.' And again the other scriptures say, 'They shall look upon the one whom they have ransomed' (John 19: 32-37)

Psalm 69

"They gave me too soft for my meat; and in my thirst they gave me vinegar to drink"

Christians believe that this verse refers to Jesus on the cross where he was given a sponge soaked in vinegar to drink, as seen in Matthew 27:34, Mark 15:23, and John 19:29.

Psalm 110

Christian authors have interpreted Psalm 110 as a messianic passage in light of some parts of the New Testament. They argue that this refers to Jesus of Nazareth.

"Psalm of David.

1. The Lord said to my lord: 'Sit in my right hand, until I make your enemies focus your feet.' 2. God sends out of Zion your great stork: 'Rules in the midst of your enemies!
3. With you is sovereignty in the splendor of holiness on the day of your birth: before the morning star, like the dew, I have begotten you. ' 4. God has sworn and will not change his mind: 'You are a priest forever after the Order of Melchizedek.' 5. God is on your right; he will destroy the king on the day of his anger 6. He will judge among the nations, fill it with dead bodies; he will crush his head on the vast earth 7. He will drink from the river in a way; therefore he will lift his head. "

Verse 1. God speaks to David. The first example of "GOD (Hebrew: YHWH)" in this verse is the translation of the Hebrew name of God, Yahweh. The second example of "My Lord (Hebrew: ADONI)" is David, from the perspective of the Psalmist. The opening phrase Psalm 110 literally translates as "About David, a psalm," indicating that psalms are "from" or "about" King David, not written by him. The same introduction (?? ??????????) is used in the LXX version of Psalm 110 (which is Psalm 109 in the Greek text).

In the New Testament, gospel writers left the "psalm of David," and interpreted the remainder of the context of the verse as a messianic prophecy: "While the Pharisees gathered together, Jesus asked a question to them, saying, 'What do you think about Christ? Whose son is he? 'They said to him,' Son of David. ' He said to them, 'How then did David in the Spirit call him Lord, saying,' The Lord said to my lord, Sit at my right hand, till I put your enemies under your feet? 'If David calls him Lord, how is he his son? no one can answer a word "(Matthew 22: 41-46). The remaining part of this verse speaks of how David will sit at the right hand of God, with his enemies defeated completely. Although Hebrew does not have uppercase letters, the Hebrew translation of the passage reads "God told my lord the Lord," indicating that it does not speak of God.

"The royal psalm (see Ps.2 intro) This is quite difficult because v.3 is completely unclear, and the psalmist speakers often.In Christian interpretation, it is understood as a reference to Jesus, as a messianic and sometimes eschatological psalm; Radak polemic against this view "1. Here God speaks to the king, calls me my Lord ; Perhaps these are the words spoken by a prophet. The king is very close to God, in a privileged position, imagined to be in his right hand within the Divine Council. The second commander sat to the right of the king in the ancient Near East. Such images are rarely in the psalms, but see Ps. 45: 7. If the king steps behind his enemies (see Josh 10:24), they are poetically "bench". 2. Unlike v.1, God is spoken of as a third person. The tradition of Zion (see Isa 2: 1-4, 60: 1-22) and the royal tradition are here connected. While v.1-2 reveals the great power of the king, they also emphasize it comes from God "(YHWH).

II Samuel 7:14

Hebrews 1: 5 quotes this verse as, "I will be his Father, and he shall be My Son." However, the verse does not end with a sentence quoted in the New Testament, but continues: "When he errs, I will punish him with a man's wand, with a blow caused by a man." Christians see Jesus taking away all the sins of mankind. Therefore, Jesus "wronged" by accepting the sins of the world. The Old Testament text refers to Solomon. Given the reference to Solomon, Christians argue, Solomon is thus seen as the prophetical depicting Jesus.

Wisdom 2: 12-20

The Wisdom of Solomon is one of the Deuterocionary books of the Old Testament. The Deuterokanonics are considered canonical by Catholics, Eastern Orthodox and Oriental Orthodoxes, but are considered non-canonical by Jews and Protestants.

Zakharia

Zechariah 9: 9

Christian writers have interpreted Zechariah 9: 9 as a prophecy of mesianist self-contempt. "Rejoice, O daughter of Zion, shout in triumph, O daughter of Jerusalem: behold, thy king cometh unto thee: he is justified, blessed of humble, humble, and ascend upon a donkey, even upon a horse, donkeys. "Za 9: 9

The Gospel of John relates this verse to the entry of Jesus into Jerusalem: "take a branch of a palm tree and come out to meet Him, and start shouting," Hosanna! BLESSED IS HE COMING IN THE NAME OF GOD, even the King of Israel. "Jesus, finding a young donkey, sat on it, as it is written," FEAR NOT, PRINCESS ZION; BEHOLD, YOUR KING WILL COME, KNOW IN COLT DONKEY. "" John 12: 13-15

The Synoptic Gospels explain that Jesus arranged this event, so consciously fulfilled the prophecy.

The Gospel of Matthew describes Jesus' victory entry on Palm Sunday as the fulfillment of this verse in Zechariah. Matthew describes prophecy in the form of a separate donkey and mule, while the original only mentions the horse; the reference in Zechariah is Jewish parallelism which refers only to one animal, and the Gospels of Mark, Luke, and John state that Jesus sent his disciples with only one animal. Several explanations have been suggested, such as that Matthew misread the original, the existence of the foal is implied, or he wants to create a deliberate echo of the reference in 2 Samuel 16: 1-4, where there are two donkeys for David's household to ascend.

In the most ancient Jewish writings, Zechariah 9: 9 was applied to the Messiah. According to the Talmud, so strong is the belief in the donkey where the Messiah will ride "if anyone sees the donkey in his dream, he will see safety". This verse is also quoted in Messianic Sanh. 98 a, in Pirqà © de R. Eliez. c. 31, and in some Midrashim.

Zakharia 12:10

Zechariah 12:10 is another verse that is often quoted by Christian authors as a messianic prophecy fulfilled by Jesus.

"And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and petition, and they shall see me because they have pushed it through; and they shall mourn him, as one grieved during his only son, and will be bitter for him, as one in bitterness for his first birth. "Za 12:10

In some of the most ancient Jewish writings, Zechariah 12:10 was applied to Messiah ben Yusuf in the Talmud, as well as verse 12 ("The land will mourn, every family by itself: House of David's own house, and their own women, the house of the House of Nathan himself, and their own women "), are, however, disagreements whether mourning is caused by the death of Messiah ben Joseph, or anything else because of the evil remorse ( Yetzer hara ).

The Gospel of John refers to this prophecy when referring to the crucifixion of Jesus, as can be seen in the following note: "So the soldiers came, and broke the feet of the first and the other who was crucified with Him, but came to Jesus, when they saw that He had they did not break his legs, but one of the soldiers pierced his side with a spear, and soon blood and water came out, and he who had seen had testified, and his testimony was true, and he knew that he was telling the truth, so can believe.For these things happen to fulfill the Scriptures, "NOT WRITTEN HE SHOULD BE BROKEN." And once again the other Scriptures say, "THEY WILL SEE HE WHO THEY USED." "John 19: 32-37

The verse is read as the Davidic line of prophecy

Maps Christian messianic prophecies

Debate about fulfillment of prophecy

Among Christians, different opinions about which parts of the Old Testament are messianic and which are not, and whether the prophecies they claim have been fulfilled are intended to be prophecies. The authors of this "Old Testament prophecy" often appear to describe events that have occurred. For example, the New Testament verse of Matthew 2:14 states, "So he got up, took his son and mother at night and went to Egypt, 15 where he stayed until the death of Herod, and so fulfilled what God has said through Prophet: 'Get out of Egypt I call my son.' "This refers to the Old Testament verse of Hosea 11: 1. However, the passage reads," When Israel was a child, I loved him, and out of Egypt I called my son. "Skeptics say that Hosea's part is clear talking about historical events and therefore the obvious part is not prophecy.

According to modern science, the suffering servant described in Isaiah chapter 53 is actually a Jew. According to some, the response of the rabbis, for example, Rashi and Maimonides, is that although the part of the suffering servant is clearly prophetic and even if Psalm 22 is prophetic, the Messiah has not yet come, therefore, the passages are impossible to speak of Jesus. As mentioned above, there is some controversy about the phrase "they have penetrated my hands and feet".

For modern biblical scholars, neither of these verses claim to predict future events, or the verses do not claim to speak of the Messiah.

Response

Different explanations are offered for why these kinds of passages should be considered prophecies, depending on the particular passage.

Remez interpretation method

Jewish interpretive techniques often seek "guidance" on deeper meaning; This "clue" is known as remez in Hebrew. Since the New Testament authors are fluent in Hebrew the Bible, they occasionally use the Hebrew plays in the original Tanakh that are not clear to Greek scholars and translators or English-speaking readers. One example is that Matthew says in Matthew 2:23 "and he went and dwelt in a city called Nazareth, so it was fulfilled what was said through the prophets: 'He shall be called Nazarenes.'" The words "Nazareth" and "Nazareth "does not occur in the Old Testament. Juster argues that Matthew implies two Hebrew words: root n-z-r , meaning "branch", and "Nazarite".

Jewish Analysis

• Jews for Judaism
• Ask Rabbi Simmons
• OutreachJudaism.com
• Drazin.com
• WhatJewsBelieve.org
• Let's get the Bible record series online at beJewish.org

Evangelical Christian Analysis

• Messianic prophecy filled with Jesus Christ
• Clarify Christianity.com
• Messianic prophecy by J. Hampton Keathley, III, Th.M.
• Messiah Revealed: Over 300 Prophecies from Hebrew Scripture Revealing the Messiah

Skeptical and Critical Analysis

• The Old Testament Prophecies of Jesus Proved False, by Thomas Paine
• The Messiah's Extraordinary Prophecy, by Jim Lippard
• Skeptic Think Tank
• Stephen Jay Gould's response to fulfillment of the prophecy
• The Virgin Birth Prophecy Problem
• Critical Examination of the Seventy Weeks Prophecy

Source of the article : Wikipedia