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How the Torah and Hebrews scriptures identified the Messiah Jesus

Isaiah 7:14—Isaiah prophesies that a pure young woman will give birth to God’s son.

Matthew 1:18–23—Isaiah’s prophecy is fulfilled.

Isaiah 9:6—Isaiah prophesies that Jesus Christ will come as a baby; Jesus is described by several names.

Micah 5:2—Micah prophesies that Jesus will be born in Bethlehem.

Matthew 2:4–6—The scribes knew that Bethlehem was the prophesied birthplace of the Messiah.


The characteristics of the Jewish Messiah:

1. He will be a servant of God: "Behold, my servant, whom I uphold, mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles." (Isaiah 42:1).

2. He will build the kingdom of God: "He shall build a house for my name." (II Samuel 7:13).

3. He will be a national hero who will vanquish the enemies of Israel: "In those days shall Judah be saved, and Jerusalem shall dwell safely." (Jeremiah 33:16); "And as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies; also the Lord telleth thee that he will make thee a house." (II Samuel 7:11); "Yea, all kings shall fall down before him: all nations shall serve him." (Psalms 72:11).

4. His kingdom will be eternal: "And I will establish the throne of his kingdom forever." (II Samuel 7:13).

5. He will have wonderful abilities: "And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord." (Isaiah 11:2).

6. He will engage in acts of moral judgment: "But with righteousness he shall judge the poor, and reprove with equity for the meek of the earth." (Isaiah 11:4).

7. He will be a light onto the nations: "I the Lord have called thee in righteousness, and I will hold thine hand, and will keep thee, and give thee for a covenant of the people for a light of the gentiles. To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house." (Isaiah 42:6-7).

8. His success will be the result of spiritual, not violent activities: "But with righteousness he shall judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked." (Isaiah 11:4).

9. He will be a stricken and suffering figure who will bear the pain of society: "Surely he has borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed." (Isaiah 53:4-5).

10. He will be a scion of the house of David: "And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots." (Isaiah 11:1).

11. We do not know exactly when he will appear.

According to what is written in the book of Zechariah, the Messiah will arrive riding on the foal of a donkey: "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem, behold, they King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass." (Zechariah 9:9).

In Judaism, the belief in the concept of the Messiah and his essence is given in the old testament

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In Christian doctrine, Jesus is identified as the Messiah and is called Christ (from the Greek for Messiah). In the New Testament, Jesus is called Messiah several times, for example the Gospel according to Mark begins with the sentence "The beginning of the Gospel of Jesus Christ, the Son of God." (Mark 1:1). The Gospel according to Matthew identifies Jesus as the Messiah and even as the son of God: "Thou art the Christ, the Son of the Living God." (Matthew 16:16). This statement expresses the belief that Jesus, as the son of God, possesses divine attributes. In the Gospel according to Mark, Jesus admits to the high priest that he is the Messiah: " Art thou the Christ, the Son of the Blessed? and Jesus said, I am." (Mark 14:61-62).

Aside from the statements in the New Testament regarding Jesus being the Messiah, in the actions described in the story of his life and death, Jesus does, indeed, show the characteristics of the Messiah as understood in Judaism:

1. He acts in the name of God: "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor... This day is this scripture fulfilled in your ears." (Luke 4:18-21).

2. He will establish the kingdom of God forever  the kingdom of heaven: "Repent ye: for the kingdom of heaven is at hand." (Matthew 3:2).

3. He has wonderful abilities that enable him to perform miracles, including raising the dead: " The blind receive their sight, and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the poor have the gospel preached to them." (Matthew 11:5).

4. He engages in acts of judgment: "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory. And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats." (Mathew 25:31-32).

5. He is presented as pursuing peace and opposing violence: "But I say onto you, That ye resist not evil: but whoever shall smite thee on they right cheek, turn to him the other also." (Matthew 5:39)

6. Jesus is depicted as suffering, both during the time of his ministry and in his death: "But first must he suffer many things, and be rejected of this generation." (Luke 17:25).

7. His ministry is directed not only at the people of Israel but at the gentiles as well: "Whosoever believeth in him shall not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord over all is rich onto all that call upon him." (Romans 10:11-12).

8. He is a scion of the house of David: "Jesus Christ our Lord, which was made of the seed of David." (Romans 1:3).

9. Jesus is described as riding a donkey foal into Jerusalem: "And they brought the colt to Jesus, and cast their garments on him: and he sat upon him." (Mark j. 11:7).

10. We do not know when he will come, except for the fact that this event will occur at the End of Days: "Watch therefore for ye know not what hour your Lord doth come...Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh." (Matthew 24: 42-44).

Despite the similarity in the concepts, above there are only little differences between the concept of the Messiah in Judaism and in Christianity:

1. In Judaism, they falsely assume the Messiah is only flesh and blood.............
Even though the Tanach states that God will be a father to him and he will be a son to God: "I will be his father and he shall be my son." (II Samuel 7:14), and the meaning of this verse is apparently clearly seen


the Messiah will enjoy the benevolence of God as a son enjoys the benevolence of his father.
In both Hebrew Scriptures and new testaments the Messiah is the son of God (while also being mortal): "Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever." (Romans 9:5).

2. Contrary to the common belief in Judaism that the Messiah has yet to come, in Christianity the Messiah has already arrived:

"I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. Jesus saith onto her, I that speak onto thee am he." (John 4: 25-26). He will return at the End of Days.

According to the Christian concept, if Israel sinned by refusing to recognize Jesus as the Messiah: "...a man is not justified by the works of the law, but by the faith of Jesus Christ," (Galatians 2:16).

If they recognize his Messianism, they will be saved: "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved."
(Romans 10:9).

Now let see what Torah says

Genesis, Exodus, Leviticus, Numbers and Deuteronomy

Genesis 3:15 ►
And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.”

New Living Translation
And I will cause hostility between you and the woman, and between your offspring and her offspring. He will strike your head, and you will strike his heel.”

In Genesis 3:15, the Lord announces the future coming of a “seed” (זֶ֫רַע) who will bruise the head of the serpent. While many have long considered this verse the protoevangelium, or the first gospel, However, when one examines Genesis 1–3 in context, an anticipatory expectation emerges as the most viable option.

Furthermore, once the interpreter understands the promise God gave to Abraham concerning his “seed” (22:17–18) as a contextual allusion to Genesis 3:15, it becomes clear that this verse stands as the fountainhead of the Old Testament’s anticipatory hope.

Therefore, although the book of Genesis uses neither the noun מָשִׁיחַ nor the verb מָשַׁח to refer to this coming individual, due to the anticipatory hope found within, Genesis 3:15 is best understood as the protoevangelium.

The New Testament presents Jesus as the long-awaited Messiah; the Savior the prophets predicted. When Jesus began his ministry, the Jewish people seemed ready, waiting for and expecting the Messiah. For example, when Jesus called his disciples, Philip announced to Nathanael, “We have found Him of whom Moses in the Law and also the Prophets wrote—Jesus of Nazareth” (John 1:44).

1 Additionally, the Samaritan woman asserted, “I know that Messiah is coming” (John 4:25). Even Jesus himself taught the prophetic nature of the Old Testament to the disciples on the road to Emmaus: “Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures” (Luke 24:27).

2. Genesis 3:15 as Protoevangelium?

When commentators discuss the anticipatory nature of the OT, they often identify Genesis 3:15 as the first promise of deliverance in the Bible. In this passage, God announces to the serpent, “I will put enmity between you and the woman, and between your seed and her seed; he shall bruise you on the head, and you shall bruise him on the heel.”

From this passage, many commentators affirm the hope of a coming “seed,” a concept that is ultimately developed further in the rest of the OT as the hope of a coming Messiah. For example, Bible scholars states,

Genesis 3:15 has commonly been called the protoevangelium (the “first gospel”) because it was the original proclamation of the promise of God’s plan for the whole world … it gave our first parents a glimpse … of the person and mission of the one who was going to be the central figure in the unfolding drama of the redemption of the world. The “seed/offspring” mentioned in this verse became the root from which the tree of the OT promise of a Messiah grew.

God declares to the serpent in the presence of Adam and Eve, “I will put enmity between you and the woman, and between your seed and her seed; he shall bruise you on the head, and you shall bruise him on the heel” (3:15). Here, God promises Adam and Eve “seed” or “offspring” who will one day bruise the serpent’s head.

Although some may think it odd that the promise refers to the woman’s “seed,” given the context in which the serpent had just deceived Eve—and thereby brought the curse upon all creation—it seems quite fitting that her “seed” should be responsible to bring punishment. However, this punishment will not be accomplished without both sides sustaining injury in the process.

Quite simply, for a human to שׁוף (“strike”; or contextually “crush”) the head of a serpent implies a mortal blow, while for a serpent to שׁוף (“strike”; or contextually “bite”) the heel of a human, at most suggests a potentially mortal blow.

As such, it seems best to conclude that in this conflict, it is the “seed” of woman who will claim victory over the serpent. At this point, it is necessary to determine the identity of the serpent as well as the identity of the “seed.”

From these data it becomes clear that, on the syntactical level, the singular pronoun hû’ [he] in Genesis 3:15 is quite consistent with the pattern where a singular individual is in view.

In fact, since the subject pronouns are not normally necessary for the meaning, we might wonder if the singular hû’ in Genesis 3:15 is used precisely in order to make it plain that an individual is being promised by God.

the serpent may be identified as the evil one, the promise of future victory over the serpent implies the defeat (or elimination) of the serpent’s negative influence from the world. In other words, this victory includes the future destruction of evil. In view of the previously perfect state described in
Genesis 1–2, through this promise, it is evident that this individual’s victory will accomplish something great.

Therefore, once the serpent is defeated and the world rid of its influence, the world will be able to be brought back to its Genesis 1–2 state (void of the effects of the curse—such as sin, sickness, death, pain). Also, in view of God’s relationship with Adam and Eve prior to the fall—where he dwelt with them freely (cf. 3:8–9)—this promise seems to include not only a restoration of creation, but also a restoration of relationship.

As such, from the content given solely in Genesis 3:15 (within the context of Genesis 1–3), the hope offered to Adam and Eve can be summarized as God’s promise to accomplish three tasks: (1) Destroy evil (defeat the serpent, its seed, and thereby destroy the influence of evil); (2) Restore creation (to the state it was previously, void of all evil, i.e. the Genesis 1–2 state—cf. 1:31); and (3) Allow God to dwell with his people (just as he previously dwelt with Adam and Eve in Eden—cf. 3:8.. .

These three themes are alluded to and developed greatly throughout the rest of the Bible. As such, from the very beginning, one can see that God’s first promise is to send an individual who will come to restore the world.

At this point, we must examine Genesis 22:17–18 in greater depth. In this passage, the Lord declares to Abraham,

I will surely bless you, and I will surely multiply your offspring (זֶ֫רַע) as the stars of heaven and as the sand that is on the seashore. And your offspring (זֶ֫רַע) shall possess the gate of his enemies, and in your offspring (זֶ֫רַע) shall all the nations of the earth be blessed, because you have obeyed my voice.60

From this passage, two primary points are evident (and will be expanded below):

Individual “Seed”: Just as Genesis 3:15 was a promise of a coming individual “seed,” so too is 22:17b–18 a promise of a coming individual “seed.”
Universal Blessing: Within the Abrahamic account, the promise of universal blessing intrinsically relates to an “undoing” of the curse brought upon creation in 3:14–19.

The point is that in genesis 22:17b to 22:18, the Lord promises a single individual who will come through the line of Abraham. All in all, the presence of the plural pronoun in 17:9 indicates that the inclusion of the singular pronoun in 3:15 and 22:17b was an intentional decision on the part of the author of Genesis

based on the context of Genesis and the genealogical line through which this “seed” is traced, this individual “seed” must be understood as the same individual “seed” promised in 3:15; the same “seed” that God had promised would crush the head of the serpent.

The grammatical similarities between these passages are not coincidental—and Abraham certainly would have recognized this when the Lord revealed his covenant in 22:17–18.

Torah what Exodus, say about the Messiah


The Messiah IN EXODUS:
In Exodus 33:17, He is the One greater than the deliverer, Moses -

He is Messiah in ALL the Scriptures! In Exodus we find the Messiah (christ) is the :

The Voice in the Burning Bush (Exodus 3:1-6)

The Passover Lamb of God (Exodus 12:1-28)

The Unleavened Bread (Exodus 13:3-10)

The Rock/Pillar of Cloud and Fire leading them (Exodus 13:21-22)

The Red Sea Crossing (Exodus 14)

The Manna from Heaven (Exodus 16)

The Source of Living Water (Exodus 17:1-7)
We can see Pictures of Messiah in every section of Exodus.

Others coming soon

The holy one of God Jesus

We will talk about
Leviticus, Numbers and Deuteronomy

How each shows the Messiah

Come out from Judaism and partner with Jesus

You are just very funny or maybe you are sick.. the Torah was given to the jews. You can not interpret it for them...

Bishopkingsley:
The holy one of God Jesus

Our devotion is directed to the God who spoke to us at Sinai and to Him alone. This core belief of Judaism is clearly stated in Exodus 20:1, 2. The passage records how God told the people: “I am the Lord your God who took you out of the land of Egypt from the house of bondage, you shall not recognize other gods before me”. This concept is repeated in Deuteronomy 4:35, where Moses reminds us: “You have been shown in order that you know that the Lord, He is the God there is none beside Him.”

Who did Hashem give Torah to, who did he give authority to interpret scripture? Christians? Messy-antic believers? Who has more knowledge of it and the Hebrew language? Who spends their every day from the moment they wake in yeshiva, shul, etc studying and studying day in and day out? Not Christians, not messy-antic believers. No one is going to grab the hem of a Christian. No one is going to grab the hem of those gone off the derech into messy-antics. All authority belongs to Hashem and to the rabbis in every age. Stay firm. Stay strong

sonmvayina:
You are just very funny or maybe you are sick.. the Torah was given to the jews. You can not interpret it for them...

I have a rule in nairaland

I don't abuse and insult people and I don't take it

Saying that your sick is very evil to say so apologies or we end our conversation

Bishopkingsley:


I have a rule in nairaland

I don't abuse and insult people and I don't take it

Saying that your sick is very evil to say so apologies or we end our conversation

I am sorry, but I could not just help it.

You are trying to interpret somebody's property for the person. Does it make any sense to you. They wrote it for themselves, not for the whole world. They have got nothing to do with Jesus and Christianity, it did not originate from them. God never told any of their prophet he was sending his son as a sacrifice for sin. Your comment there was just laughable to say the least...

There are clearly good reasons to doubt Jesus of Nazareth existence.

The first problem we encounter when trying to discover more about a man called Jesus of Nazareth is the lack of early sources. The earliest sources only reference to clearly fictional Christ of Faith. These early sources, compiled decades after the alleged events, all stem from Christian authors eager to promote Christianity – which gives us reason to question them. The authors of the Gospels fail to name themselves, describe their qualifications, or show any criticism with their foundational sources – which they also fail to identify. Filled with mythical and non-historical information, and heavily edited over time, the Gospels certainly should not convince critics to trust even the more mundane claims made therein.
Paul’s Epistles, written earlier than the Gospels, give us no reason to dogmatically declare Jesus must have existed. Avoiding Jesus’ earthly events and teachings, even when the latter could have bolstered his own claims, Paul only describes his “Heavenly Jesus.” Even when discussing what appear to be the resurrection and the last supper, his only stated sources are his direct revelations from the "Lord" and his indirect revelations from the Hebrew Bible. In fact, Paul actually rules out human sources (see Galatians 1:11-12).
There are no existing eyewitness or contemporary accounts of Jesus. All we have are later descriptions of Jesus’ life events by non-eyewitnesses, most of whom are obviously biased. Little can be gleaned from the few non-Biblical and non-Christian sources, with only Roman scholar Josephus and historian Tacitus having any reasonable claim to be writing about Jesus within 100 years of his life. And even those sparse accounts are shrouded in controversy, with disagreements over what parts have obviously been changed by Christian scribes (the manuscripts were preserved by Christians), the fact that both these authors were born after Jesus died (they would thus have probably received this information from Christians), and the oddity that centuries go by before Christian apologists start referencing them.
So what do the mainstream (and non-Christian) scholars say about all this? Surprisingly very little – of substance anyway. Only Bart Ehrman and Maurice Casey have thoroughly attempted to prove Jesus’ historical existence in recent times. Their most decisive point? The Gospels can generally be trusted – after we ignore the many, many bits that are untrustworthy – because of the hypothetical (i.e. non-existent) sources behind them. Who produced these hypothetical sources? When? What did they say? Were they reliable? Were they intended to be accurate historical portrayals, enlightening allegories, or entertaining fictions?
Ehrman and Casey can’t tell you – and neither can any New Testament scholar. In sum, there are clearly good reasons to doubt Jesus’ historical existence – if not to think it outright improbable.

sonmvayina:
There are clearly good reasons to doubt Jesus of Nazareth existence.

The first problem we encounter when trying to discover more about a man called Jesus of Nazareth is the lack of early sources. The earliest sources only reference to clearly fictional Christ of Faith. These early sources, compiled decades after the alleged events, all stem from Christian authors eager to promote Christianity – which gives us reason to question them. The authors of the Gospels fail to name themselves, describe their qualifications, or show any criticism with their foundational sources – which they also fail to identify. Filled with mythical and non-historical information, and heavily edited over time, the Gospels certainly should not convince critics to trust even the more mundane claims made therein.
Paul’s Epistles, written earlier than the Gospels, give us no reason to dogmatically declare Jesus must have existed. Avoiding Jesus’ earthly events and teachings, even when the latter could have bolstered his own claims, Paul only describes his “Heavenly Jesus.” Even when discussing what appear to be the resurrection and the last supper, his only stated sources are his direct revelations from the "Lord" and his indirect revelations from the Hebrew Bible. In fact, Paul actually rules out human sources (see Galatians 1:11-12).
There are no existing eyewitness or contemporary accounts of Jesus. All we have are later descriptions of Jesus’ life events by non-eyewitnesses, most of whom are obviously biased. Little can be gleaned from the few non-Biblical and non-Christian sources, with only Roman scholar Josephus and historian Tacitus having any reasonable claim to be writing about Jesus within 100 years of his life. And even those sparse accounts are shrouded in controversy, with disagreements over what parts have obviously been changed by Christian scribes (the manuscripts were preserved by Christians), the fact that both these authors were born after Jesus died (they would thus have probably received this information from Christians), and the oddity that centuries go by before Christian apologists start referencing them.
So what do the mainstream (and non-Christian) scholars say about all this? Surprisingly very little – of substance anyway. Only Bart Ehrman and Maurice Casey have thoroughly attempted to prove Jesus’ historical existence in recent times. Their most decisive point? The Gospels can generally be trusted – after we ignore the many, many bits that are untrustworthy – because of the hypothetical (i.e. non-existent) sources behind them. Who produced these hypothetical sources? When? What did they say? Were they reliable? Were they intended to be accurate historical portrayals, enlightening allegories, or entertaining fictions?
Ehrman and Casey can’t tell you – and neither can any New Testament scholar. In sum, there are clearly good reasons to doubt Jesus’ historical existence – if not to think it outright improbable.

As a Muslim you just called allah stupid because he claims he sent Jesus

Leverage2021:
As a Muslim you just called allah stupid because he claims he sent Jesus

Not Allah...but the authors of the Qur'an...

Am an intelligent person I don't abuse and I don't receive abuse

Genesis spoke about the messiah