Old Testament messianic

prophecies quoted in the New

Testament

The New Testament frequently cites Jewish scripture to

support the claim of the Early Christians that Jesus was the
promised Jewish Messiah, but only a handful of these
citations are actual predictions in their original contexts.[1]
The majority of these quotations and references are taken
from the Book of Isaiah, but they range over the entire
corpus of Jewish writings. Jews do not regard any of these
as having been fulfilled by Jesus, and in some cases do not
regard them as messianic prophecies at all. Old Testament
prophecies about Jesus are either not thought to be
prophecies by critical scholars (the verses make no claim of
predicting anything) or do not explicitly refer to the Messiah.
[2][3][4][5] Historical criticism is simply unable to maintain that
Jesus was the Messiah because he would have fulfilled
messianic prophecies—as such it isn't a historical claim.[6]

Overview: prophecy and biblical scholarship

The study of history, including biblical history, is based on
methodological naturalism.[7] Historical criticism cannot
take accounts of supernatural intervention at face value,
because to do so would be a violation of the laws of the
laws of nature within history.[8] Historical criticism cannot
first maintain that Jesus fulfilled messianic prophecies and
then take that fulfillment as proof that he was indeed the
messiah; there are also scholars who attempt to harmonize
their belief that Jesus fulfilled prophecy with the findings of
historical-critical exegesis by creating a place for that belief
within that academic method, but this also is not valid
scholarship.[9]

Prophecies considered ful�lled

Daniel 9:24-27 Edit

"Seventy weeks are determined upon thy people and

upon thy holy city, to �nish the transgression, and to
make an end of sins, and to make reconciliation for
iniquity, and to bring in everlasting righteousness,
and to seal up the vision and prophecy, and to
anoint the most Holy. Know therefore and
understand, that from the going forth of the
commandment to restore and to build Jerusalem
unto the Messiah the Prince shall be seven weeks,
 and threescore and two weeks: the street shall be
built again, and the wall, even in troublous times.
And after threescore and two weeks shall Messiah be
cut o�, but not for himself: and the people of the
prince that shall come shall destroy the city and the
sanctuary; and the end thereof shall be with a �ood,
and unto the end of the war desolations are
determined. And he shall con�rm the covenant with
many for one week: and in the midst of the week he
shall cause the sacri�ce and the oblation to cease,
and for the overspreading of abominations he shall
make it desolate, even until the consummation, and
that determined shall be poured upon the desolate" -
Daniel 9:24-27 (Authorized Version 1611)

References to "most holy", "anointed" ("Messiah") and

"prince" have been interpreted as speaking of Jesus, and the
phrase "anointed shall be cut off" as pointing to his
crucifixion, the "people of the prince who is to come" being
taken to refer to the Romans who destroyed Jerusalem and
the Temple in 70 AD.[10]

In the Gospel of Mark, Jesus refers to the "abomination of

desolation" (Mark 13:14 , NASB) and the Gospel of Matthew
adds a direct reference to this as being from the Book of
Daniel, "Therefore when you see the ABOMINATION OF
DESOLATION which was spoken of through Daniel the
prophet…" (Matt 24:15 , NASB).

The general scholarly view[11][12] is that the author of Daniel

is writing a contemporaneous account of the Maccabean
Revolt c. 167 BCE and the "cutting off of an anointed one"
(9:26)— refers to the murder of the high priest Onias III; the
"abomination that causes desolation" refers to Antiochus IV
erecting a statue of Zeus in the Temple, the final straw
breaking the uneasy coexistence of the traditionalist Jews
and the more Hellenized Jews.

Deuteronomy 18:15 Edit

Deuteronomy 18 speaks of a prophet who would be raised

up from among the Jewish nation:

"The LORD will raise up for you a prophet like me

from among yourselves, from your own kinsmen.
You are to pay attention to him ... 18I will raise up
for them a prophet like you from among their
kinsmen. I will put my words in his mouth, and he
will tell them everything I order him." (CJB)

By the time of Jesus, this promise of Moses was

understood to refer to a special individual.[13] In John 16:14,
after the multiplication of the loaves, people are quoted as
saying, "This is truly the Prophet, the one who is to come
into the world.” In Acts 3:18-22 , Peter said that Jesus was
the fulfillment of this promise.

Ezekiel 37:24, 26-27 Edit

And David my servant [shall be] king over them;

and they all shall have one shepherd: they shall also
walk in my judgments, and observe my statutes, and
do them.

— Ezekiel 37:24, KJV

Ezekiel 37:24[14] refers a person coming from the House of

David as the servant of God, unique Shepherd of Israel,
which will rule over the House of Judah (v. 16) and over the
Tribe of Joseph (v. 17) so that he will "make them one stick,
and they shall be one in mine hand" (v. 19), in a unique
nation of Israel.[15]

Verses from to 15 to 24 can't be referred to King David,

since the united monarchy of Israel was divided in two
reigns after the death of his son Solomon (999-931 BCE),
son of David. Furthermore, Ezekiel (622-570 BCE) wrote in
the seventh century BCE, four century after this subject of
the biblical narration, nevertheless adopting a prophecy that
is by its nature usually referred to future happenings.
Therefore, as the "stick of Judah" stands for the House of
Judah, and the "stick of Joseph" stands for his tribe (verse
19), the expression "David my servant shall be king over
them" (verse 24) may be read as a prophecy about a person
of the House of David, which would have ruled over one
nation in one land, gathered upon the mountains of Israel on
evey side of the earth.

The narration continues as follows:

"I will make a covenant of peace with them, an

everlasting covenant. I will give to them, increase
their numbers, and set my Sanctuary among them
forever. My dwelling place will be with them; I will
be their God, and they will be my people." (CJB)

The "dwelling place" (Hebrew mishkan) recalls the

wilderness tabernacle. The Sanctuary (Hebrew miqdash)
points rather to the Temple, in particular the renewed
Temple, which will occupy Ezekiel's attention in the last
chapters of 40–48.

Christianity believes that Ezekiel's Temple is more glorious

than the Tabernacle of Moses (Exodus 25-40) and the
Temple of Solomon (1 Kings 5-8), pointing forward to
several beliefs:

(1) the glory in which God dwells with man in the Messiah
(John 1:14 The Word became a human being and lived with
us, and we saw his Sh'khinah (CJB));
(2) The Messiah's body is the Temple (John 2:19-21
Yeshua answered them, "Destroy this temple, and in three
days I will raise it up again." The Judeans said, "It took 46
years to build this Temple, and you're going to raise it in
three days?" But the "temple" he had spoken of was his
body. (CJB));
(3) the messianic community as the Temple (1
Corinthians 3:16 Don't you know that you people are God's
Temple and that God's Spirit lives in you?, Ephesians
2:20-22 You have been built on the foundation of the
emissaries and the prophets, with the cornerstone being
Yeshua the Messiah himself. In union with him the whole
building is held together, and it is growing into a holy
temple in union with the Lord. Yes, in union with him, you
yourselves are being built together into a spiritual dwelling-
place for God!, 1 Peter 2:5 ...you yourselves, as living
stones, are being built into a spiritual house to be cohanim
set apart for God to offer spiritual sacrifices acceptable to
him through Yeshua the Messiah. (CJB));
(4) the body of the individual believer (1 Corinthians 6:19
Or don't you know that your body is a Temple for the Ruach
HaKodesh who lives inside you, whom you received from
God? The fact is, you don't belong to yourselves (CJB));
(5) the heavenly Jerusalem (Revelation 21:9-22:5 )[16]
Judaism holds that the Messiah has not yet arrived namely
because of the belief that the Messianic Age has not
started yet. Jews believe that the Messiah will completely
change life on earth and that pain and suffering will be
conquered, thus initiating the Kingdom of God and the
Messianic Age on earth. Christian belief varies, with one
segment holding that the Kingdom of God is not worldly at
all, while another believe that the Kingdom is both spiritual
and will be of this world in a Messianic Age where Jesus
will rule on the throne of David. Most Jews hold that the
Kingdom of God will be on earth and the Messiah will
occupy the throne of David. Christians (in particular
Evangelicals) who believe that it is both/and claim that it is
spiritual and within right now, and physical and outward at
the return of the Messiah.

While Christians have cited the following as prophecies

referencing the life, status, and legacy of Jesus, Jewish
scholars maintain that these passages are not messianic
prophecies and are based on
mistranslations/misunderstanding of the Hebrew texts.[17]

Haggai 2:6-9 Edit

"6 For this is what ADONAI-Tzva'ot says: "It won't

be long before one more time I will shake the
heavens and the earth, the sea and the dry land;
 7 and I will shake all the nations, so that the
treasures of all the nations will �ow in; and I will �ll
this house with glory," says ADONAI-Tzva'ot. 8 "The
silver is mine, and the gold is mine," says ADONAI-
Tzva'ot. 9 "The glory of this new house will surpass
that of the old," says ADONAI-Tzva'ot, "and in this
place I will grant shalom," says ADONAI-Tzva'ot.'"
(CJB)

The Second Temple was to be filled with the glory of God

and its glory would be superior to Solomon's temple despite
the missing artifacts and the absence of sacred fire (God
initially lighting up the altar Himself).

For some Christians, this prophecy is believed to be fulfilled

in Jesus of Nazareth being present and teaching in Herod's
renovated Temple and peace being granted by God for
mankind in that place through the tearing of the veil of the
Holy of Holies upon Christ's death. Furthermore, it is
asserted that if Haggai's prophecy is to be held as true, it
must have been accomplished before 70 AD since the
Romans destroyed the Second Temple at that time.

On the other hand, many scholars, including evangelical

Christians, understand the prophecy as being in reference to
the physical splendor of the Temple (as implied by the
context) and/or apply it to the yet future Third Temple.[18]
Hosea 11:1 Edit

When Israel was a child, I loved him, and out of

Egypt I called my son.

In its original context, this text from Hosea referred to the

deliverance of the people of Israel from bondage in
Egypt.[19] The Gospel of Matthew applies it to the return
from Egypt of Jesus and his family as a messianic
prophecy.[20] "An angel of the Lord appeared to Joseph in a
dream and said, ‘Rise, take the child and his mother, and flee
to Egypt, and remain there till I tell you; for Herod is about to
search for the child to destroy him.’ And he rose and took
the child and his mother by night, and departed to Egypt,
and remained there until the death of Herod. This was to
fulfill what the Lord had spoken by the prophet, ‘Out of Egypt
have I called my son’" (Matthew 2:13-15 ). Conservative
scholars argue that this passage fits into the context of
Hosea 11.[21]

Isaiah Edit

The V
Karols
Isaiah 7:14 Edit

Therefore the Lord himself shall give you a sign;

Behold, a virgin shall conceive, and bear a son, and
shall call his name Immanuel. (KJV)

Early Christian tradition interpreted this verse as a reference

to the mother of Jesus.[22] The prophet Isaiah, addressing
king Ahaz of Judah, promises the king that God will destroy
his enemies, and as a sign that his oracle is a true one he
predicts that a "young woman" ("almah") standing nearby
will shortly give birth to a child whose name will be
Immanuel, "God is with us", and that the threat from the
enemy kings will be ended before the child grows up.[23] The
almah might be the mother of Hezekiah or a daughter of
Isaiah, although there are problems with both candidates -
Hezekiah, for example, was apparently born nine years
before the prophecy was given, [24] - but the biblical
chronology for Hezekiah is confused, and his identity as the
prophesied child is strongly suggested by the reference to
Immanuel's "land" in 8.8 and 10.[22]

The Gospel of Matthew references this verse to support its

claim of the supernatural origins of Jesus.[25] In the time of
Jesus, however, the Jews of Palestine no longer spoke
Hebrew, and Isaiah had to be translated into Greek and
Aramaic, the two commonly used languages.[25] In the
original Hebrew of Isaiah 7:14 the word almah meant a
young woman of childbearing age who had not yet given
birth and who might or might not be a virgin, and the Greek
translation rendered almah as parthenos, the Greek word for
"virgin".[26] Scholars agree that almah has nothing to do with
virginity, but many conservative American Christians still
judge the acceptability of new bible translations by the way
they deal with Isaiah 7:14.[27][28]

Isaiah 8:14 Edit

"And he shall be for a sanctuary; but for a stone of

stumbling and for a rock of o�ence to both the
houses of Israel, for a gin and for a snare to the
inhabitants of Jerusalem." (KJV)

1 Peter 2:8 interprets the stone as Christ, quoting Isaiah

8:14 along with Psalm 118:22 and Isaiah 28:16 which
mention a stone and a cornerstone.

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

"Nevertheless, there will be no more gloom for those

who were in distress. In the past he humbled the land
of Zebulun and the land of Naphtali, but in the
 future he will honor Galilee of the nations, by the
Way of the Sea, beyond the Jordan..."[ISA
8:23  (9:1)[29]]

According to both Jewish and Christian interpretation, the

prophet Isaiah was commanded to inform the people of
Israel in a prophecy that Sennacherib's plunder of the Ten
Tribes was at hand, and that Nebuchadnezzar's spoil of
Jerusalem, in later years, was coming nearer.[30]

During the Syro-Ephraimite War, Isaiah opposed an alliance

with Assyria, and counseled Ahaz to rely instead on the
assurances of the Davidic covenant. This view was not well-
received at court. Assyria absorbed the lands of Zebulon
and Naphtali to form the provinces of Galilee, Dor, and
Gilead.[31] Judah became a vassal kingdom of the
Assyrians.

The reign of Hezekiah saw a notable increase in the power

of the Judean state.Hezekiah was successful in his wars
against the Philistines, driving them back in a series of
victorious battles as far as Gaza. He thus not only retook all
the cities that his father had lost, but even conquered others
belonging to the Philistines.[32] He also looked to attempting
to reincorporate some of the desolate northern territories
into the kingdom of Judah and thus restore the boundaries
of the country as it was under David. At this time Judah was
the strongest nation on the Assyrian-Egyptian frontier.[33]
The "messianic oracle" ("The people walking in darkness
have seen a great light; Upon those living in the land of deep
darkness a light has dawned.") may have coincided with the
coronation of Hezekiah and looked toward the deliverance
of the Israelites living in the northern provinces.[31]

According to Jewish tradition, the salvation of which he

speaks is the miraculous end of Sennacherib's siege of
Jerusalem (see Isaiah 36 and 37) in the days of the Prince
of Peace, King Hezekiah, a son of King Ahaz.

Matthew cites the messianic oracle, when Jesus began his

ministry in Galilee:

"And leaving Nazareth, He came and dwelt in

Capernaum, which is by the sea, in the regions of
Zebulun and Naphtali, that it might be ful�lled
which was spoken by Isaiah the prophet, saying: "The
land of Zebulun and the land of Naphtali, By the
way of the sea, beyond the Jordan, Galilee of the
Gentiles: The people who sat in darkness have seen a
great light, And upon those who sat in the region and
shadow of death Light has dawned." Matthew
4:12-16 .

The interpretation of Isaiah 9:1-2 by the author of the

Gospel of Matthew has led Christian authors to hint at its
messianic applications.[34]

While the Gospel of Matthew modifies a Greek Septuagint

interpretation of scripture (Isaiah 8:23-9:1-2),[29] in the
Masoretic text it refers to the 'region of the nations'.[35]

Isaiah 9:6,7 [Masoretic 9:5,6] Edit

"For a child has been born to us, a son given to us,

and the authority is upon his shoulder, and the
wondrous adviser, the mighty God, the everlasting
Father, called his name, 'the prince of peace.'"
[36]Isaiah 9:5 JPR

In Jewish translations of the Hebrew Bible the verse

numbering is different (9:6 in the Christian Old Testament is
numbered 9:5 in Hebrew Bible versions).

Newer Jewish versions do not translate the verse as

follows:

Isaiah 9:6 (Masoretic 9:5) For a child is born unto us, a

son hath been given unto us, and the government is
placed on his shoulders; and his name is called,
Wonderful, counsellor of the mighty God, of the
everlasting Father, the prince of peace, (Lesser)
 Isaiah 9:6 (Masoretic 9:5) For a child is born unto us, a
son is given unto us; and the government is upon his
shoulder; and his name is called Pele- joez-el-gibbor-Abi-
ad-sar-shalom; (JPS 1917)[37]

This long name is the throne name of the royal child.

Semitic names often consist of sentences that describe
God; thus the name Isaiah in Hebrew means "Yahweh
saves"; Hezekiah, "Yahweh strengthens"; in Akkadian, the
name of the Babylonian king M'rodakh-Bal'adan (39:1 )
means "Marduk has provided an heir." These names do not
describe that person who holds them but the god whom the
parents worship.[38]

This verse is expressly applied to the Messiah in the

Targum, i.e. Aramaic commentary on the Hebrew Bible.[39]

Some Christians believe that this verse refers to the birth of

Jesus as the Messiah. The verse reads in Christian bible
versions:

"For 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, The Everlasting Father, The Prince
of Peace."Isaiah 9:6
Isaiah 11:12 Edit

"And he shall set up a banner for the nations, and

shall assemble the outcasts of Israel, and gather
together the dispersed of Judah from the four corners
of the earth." Isaiah 11:12

Some commentators view this as an unfulfilled prophecy,

arguing that the Jewish people have not all been gathered in
Israel.[40] Some Christians refer to the foundation of the
State of Israel as fulfillment of this prophecy.[41] Others
argue that the fulfillment is that Jesus as Messiah brings all
nations to himself (cf. 11:10 "Nations will seek his counsel /
And his abode will be honored.") citing John 12:32 ("And I,
when I am lifted up from the earth, will draw all people to
myself.") and Paul in Romans 15:12 when he quotes Isaiah
11:10, emphasizing the inclusion of the gentiles into the
people of God.[16]

Some Christians also believe that Isaiah 2:2 is to be

understood in connection with Isaiah 11:10,12 .

"In the days to come, The Mount of the Lord’s house

Shall stand �rm above the mountains And tower
above the hills; And all the nations Shall gaze on it
with joy." Isaiah 2:2
Some Christians believe that Jesus the Messiah is the
ultimate "house" or dwelling place of God, as is told in 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 raise it
up." The Jews then said, "It has taken forty-six years to build
this temple, and will you raise it up in three days?" But he
was speaking about the temple of his body."). Through him
the messianic community becomes a temple in 1
Corinthians 3:16 ("Do you not know that you all are God's
temple and that God's Spirit dwells in you?"') and
Ephesians 2:20-22 ("...built on the foundation of the
apostles and prophets, the Messiah Jesus himself being the
cornerstone, in whom the whole structure, being joined
together, grows into a holy temple in the Lord. In him you
also are being built together into a dwelling place for God by
the Spirit."). It is through the Messiah's exaltation all nations
are drawn to him, as in Luke 24:47 ("...and that repentance
and forgiveness of sins should be proclaimed in his name to
all nations, beginning from Jerusalem.").[16]

Isaiah 28:16 Edit

"Therefore thus saith the Lord God, Behold, I lay in

Zion for a foundation a stone, a tried stone, a
precious corner stone, a sure foundation: he that
believeth shall not make haste." (KJV)
1 Peter 2:8 interprets the stone mentioned as Christ,
quoting Isaiah 28:16 along with Psalm 118:22 and Isaiah
8:14 which mention a stone of stumbling and a cornerstone.

Isaiah 53:5 Edit

"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 53:5 (King James Version)

"But he was pained because of our transgressions,

crushed because of our iniquities; the chastisement of
our welfare was upon him, and with his wound we
were healed." Isaiah 53:5 (JPS The Judaica Press
Tanakh with Rashi's commentary

Isaiah 53 is probably the most famous example claimed by

Christians to be a messianic prophecy fulfilled by Jesus. It
speaks of one known as the "suffering servant," who suffers
because of the sins of others. Jesus is said to fulfill this
prophecy through his death on the cross.[42] The verse from
Isaiah 53:5 is understood by many Christians to speak of
Jesus as the Messiah.

Modern Jewish scholars, like Rabbi Tovia Singer[43] as well

as Rashi (1040–1105) and Origen (184/185 – 253/254
CE),[43] view the 'suffering servant' as a reference to the
whole Jewish people, regarded as one individual,[44] and
more specifically to the Jewish people deported to
Babylon.[45] However, in aggadic midrash on the books of
Samuel, a compendium of rabbinic folklore, historical
anecdotes and moral exhortations, Isa 53:5 is
messianically interpreted.[46]

One of the first claims in the New Testament that Isaiah 53

is a prophecy of Jesus comes from the Book of Acts
chapter 8 verses 26-36, which describes a scene in which
God commands Philip the Apostle to approach an Ethiopian
eunuch who is sitting in a chariot, reading aloud to himself
from the Book of Isaiah. The eunuch comments that he
does not understand what he is reading (Isaiah 53) and
Philip explains to him that the passage refers to Jesus: "And
the eunuch answered Philip, and said, I pray thee, of whom
speaketh the prophet this? Of himself, or of some other
man? Then Philip opened his mouth, and began at the same
scripture, and preached unto him Jesus."

The (suffering) Servant,[47] as referring to the Jewish people,

suffering from the cruelties of the nations, is a theme in the
Servant songs and is mentioned in Isaiah 41:8-9 , Isaiah
44:1 , Isa 44:21 , Isa 45:4 , Isa 48:20 and Isa 49:3 .[43]
Jeremiah 31:15 Edit

17 "Then was ful�lled that which was spoken by

Jeremiah the prophet, saying,"

18 "In Rama was there a voice heard, lamentation,

and weeping, and great mourning, Rachel weeping
for her children, and would not be comforted,
because they are not." (KJV)

Matthew 2:17-18 gives the Massacre of the Innocents by

Herod the Great, as the fulfillment of a prophecy spoken of
in Jeremiah.

The phrase "because her children are no more" is believed

to refer to the captivity of Rachel's children in Assyria. The
subsequent verses describe their return to Israel.[48]

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

"But thou, Beth-lehem Ephrathah, which art little to

be among the thousands of Judah, out of thee shall
one come forth unto Me that is to be ruler in Israel;
whose goings forth are from of old, from ancient
days." (Micah 5:1 Hebrew)
This verse near the end of Micah's prophecy on the
Babylonian captivity has been interpreted by Christian
apologists, and by Pharisees mentioned in the Gospel of
John (John 7:42 ), as a prophecy that the Messiah would be
born in Bethlehem.[49]

The verse describes the clan of Bethlehem, who was the

son of Caleb's second wife, Ephrathah. (1 Chr. 2:18 ,
2:50-52 , 4:4 ) Bethlehem Ephrathah is the town and clan
from which king David was born,[50] and this passage refers
to the future birth of a new Davidic heir.[51]

Although the Gospel of Matthew and the Gospel of Luke

give different accounts of the birth of Jesus, both place the
birth in Bethlehem.[52] The Gospel of Matthew describes
Herod the Great as asking the chief priests and scribes of
Jerusalem where the Messiah was to be born. They respond
by quoting Micah, "In Beit-Lechem of Y'hudah," they replied,
"because the prophet wrote, 'And you, Beit-Lechem in the
land of Y'hudah, are by no means the least among the rulers
of Y'hudah; for from you will come a Ruler who will
shepherd my people Isra'el.'" (Matthew 2:4-6 )

The idea that Bethlehem was to be the birthplace of the

Messiah appears in no Jewish source before the 4th
century CE.[53] Jewish tradition appears to have emphasised
the idea that the birthplace of the Messiah was not
known.[54]
Many modern scholars consider the birth stories as
inventions by the Gospel writers, created to glorify Jesus
and present his birth as the fulfillment of prophecy.[55][56]

Psalms Edit

Some portions of the Psalms are considered prophetic in

Judaism, even though they are listed among the Ketuvim
(Writings) and not the Nevi'im (Prophets).

The words Messiah and Christ mean "anointed one". In

ancient times Jewish leaders were anointed with olive oil
when they assumed their position (e.g. David, Saul, Isaac,
Jacob). And "Messiah" is used as a name for kings in the
Hebrew Bible: in 2Samuel 1:14 David finds King Saul's killer
and asks, "Why were you not afraid to lift your hand to
destroy the LORD's anointed?"

In many Psalms, whose authorship are traditionally ascribed

to King David (i.e. Messiah David), the author writes about
his life in third person, referring to himself as
"the/God's/your messiah" while clearly discussing his
military exploits. Thus it can be argued that many of the
portions that are asserted to be prophetic Psalms may not
be.

Psalm 2 Edit
 1 "Why do the nations conspire, and the peoples plot
in vain? 2. The kings of the earth set themselves, and
the rulers take counsel together, against the LORD
and his Anointed, saying, 3. 'Let us burst their bonds
asunder, and cast their cords from us.' 4. He who
sits in the heavens laughs; the LORD has them in
derision. 5. Then he will speak to them in his wrath,
and terrify them in his fury, saying, 6. 'I have set my
king on Zion, my holy hill." 7. I will tell of the decree
of the LORD: He said to me, 'You are my son, today
I have begotten you. 8. Ask of me, and I will make
the nations your heritage, and the ends of the earth
your possession. 9. You shall break them with a rod
of iron, and dash them in pieces like a potter’s
vessel'" (Psalm 2: 1-9).

Psalm 2 can be argued to be about David; the authors of

Acts and the Epistle to the Hebrews interpreted it as relating
to Jesus. Saint Augustine identifies "the nations [that]
conspire, and the peoples [that] plot in vain" as the enemies
referred to in Psalm 110: "Sit at my right hand, until I make
your enemies your footstool."[57]

Verse 7. The LORD is the messiah's father. In Judaism the

phrase "Son of God" has very different connotations than in
Christianity, not referring to literal descent but to the
righteous who have become conscious of God's father of
mankind.

Christians cite Herod and Pontius Pilate setting themselves

against Jesus as evidence that Psalm 2 refers to him. Acts
13:33 interprets Jesus’ rising from the dead as confirmation
of verse 7 ("You are my son, today I have begotten you").

Hebrews 1:5 employs verse 7 in order to argue that Jesus is

superior to the angels, i.e., Jesus is superior as a mediator
between God and man. "For to what angel did God ever say,
Thou art my Son, today I have begotten thee?" However, the
phrase "son of God" appears in the Hebrew Bible to describe
others than the coming Messiah, including David and
Jacob.

Texts vary in the exact wording of the phrase beginning

Psalm 2:12, with "kiss his foot", and "kiss the Son" being
most common in various languages for centuries, though
not in original Hebrew Manuscripts such as the Dead Sea
Scrolls.

Psalm 16 Edit

"I bless the Lord who has given me understanding,

because even in the night, my heart warns me. I keep
the Lord always within my sight; for he is at my right
 hand, I shall not be moved. For this reason my heart
is glad and my soul rejoices; moreover, my body also
will rest secure, for thou wilt not leave my soul in the
abode of the dead, nor permit thy holy one to see
corruption. Thou wilt show me the path of life, the
fullness of joys in thy presence, and delights at thy
right hand forever" (Psalm 16:7-11).

The interpretation of Psalm 16 as a messianic prophecy is

common among Christian evangelical hermeneutics.[58]

According to the preaching of Peter, this prophecy is about

the messiah's triumph over death, i.e., the resurrection of
Jesus.

"God raised Jesus up, having loosed the pangs of

death, because it was not possible for him to be held
by it. For David says concerning him, ‘I saw the Lord
always before me, for he is at my right hand that I
may not be shaken… For thou wilt not abandon my
soul to Hades, nor let thy Holy One see corruption…
Thou wilt make me full of gladness with thy
presence.’ Brethren, I may say to you con�dently of
the patriarch David that he both died and was
buried, and his tomb is with us to this day. Being
therefore a prophet, and knowing that God had
 sworn with an oath to him that he would set one of
his descendants upon his throne, he foresaw and
spoke of the resurrection of the Christ, that he was
not abandoned to Hades, nor did his �esh see
corruption. This Jesus God raised up, and we are all
witnesses of it" (Acts 2: 24-32).

Also of note is what Paul said in the synagogue at Antioch.

"And as for the fact that he raised him from the dead, no
more to return to corruption, he spoke in this way, ‘I will give
you the holy and sure blessings of David.’ Therefore, he also
says in another psalm, ‘Thou wilt not let thy Holy One see
corruption.’ For David, after he had served the counsel of
God in his own generation, fell asleep, and saw corruption;
but he whom God raised up saw no corruption" (Acts 13:
34-37).

Psalm 22 Edit

1 "My God, my God, why hast thou forsaken me?

why art thou so far from helping me, and from the
words of my roaring? 2 O my God, I cry in the day
time, but thou hearest not; and in the night season,
and am not silent. ..." (NOTE: full text of Psalms 22
not quoted here due to length) (KJV)
Two of the Gospels (Matthew 27:46 and Mark 15:34 )
quote Jesus as speaking these words from the cross;[59]

From the cross, Jesus cried with a loud voice, "Eli,

Eli, lema sabachthani?" which means, "My God, my
God, why hast thou forsaken me?

The other two canonical Gospels give different accounts of

the words of Jesus. Luke 23:46 quotes Psalm 31:5 ("Into
your hands I commit my spirit") while John has Jesus say "It
is finished" (John 19:30). Some scholars see this as
evidence that the words of Jesus were not part of a pre-
Gospel Passion narrative, but were added later by the
Gospel writers.[60]

In most Hebrew manuscripts, such as the Masoretic, Psalm

22:16 (verse 17 in the Hebrew verse numbering) reads ‫כארי‬
‫"( ידי ורגלי‬like a lion my hands and my feet").[61] Many
Modern English translations render this as "they have
pierced my hands and my feet", starting with the Coverdale
Bible which translated Luther's durchgraben (dig through,
penetrate) as pearsed, with durchgraben being a variation of
the Septuagint's ωρυξαν "dug". This translation is highly
controversial. It is asserted in Christian apologetics that the
Dead Sea Scrolls lend weight to the translation as "They
have pierced my hands and my feet", by lengthening the yud
in the Hebrew word ‫( כארי‬like a lion) into a vav ‫" כארו‬Kaaru",
which is not a word in the Hebrew language but when the
aleph is omitted becomes ‫כרו‬, dig, similar to the Septaguint
translation.[62] However this view is contested considering
the Nahal Hever scribe's other numerous misspellings, such
as one in the very same sentence, where ‫ ידיה‬is written
instead of the correct ‫ידי‬, making the Hebrew word ‫ ידי‬yadai
"hands" into ‫ ידיה‬yadehah, "her hands".[63] Christian
apologists argue that this passage refers to Jesus of
Nazareth.[64]

Psalm 34 Edit

"Many are the a�ictions of the just man; but the

Lord delivers him from all of them. He guards all his
bones: not even one of them shall be broken."
(Psalms 34:20 )

Ray Pritchard has described Psalm 34:20 as a messianic

prophecy.[65] In its account of the crucifixion of Jesus, the
Gospel of John interprets it as a prophecy (John 19:36 )
and presents some of the details as fulfillment.

"So the soldiers came and broke the legs of the �rst,
and of the other who had been cruci�ed with Jesus;
but when they came to Jesus and saw that he was
already dead, they did not break his legs. But one of
 the soldiers pierced his side with a spear, and at once
there came out blood and water… For these things
took place that the scripture might be ful�lled, ‘Not a
bone of him shall be broken.’ And again another
scripture says, ‘They shall look on him whom they
have pierced’" (John 19:32-37 )

Psalm 69 Edit

They gave me also gall for my meat; and in my thirst

they gave me vinegar to drink

Christians believe that this verse refers to Jesus' time on

the cross in which he was given a sponge soaked in vinegar
to drink, as seen in Matthew 27:34 , Mark 15:23 , and John
19:29 .[66]

Psalm 110 Edit

1 "The Lord said unto my Lord, Sit thou at my right

hand, until I make thine enemies thy footstool. 2 The
Lord shall send the rod of thy strength out of Zion:
rule thou in the midst of thine enemies. 3 Thy people
shall be willing in the day of thy power, in the
beauties of holiness from the womb of the morning:
 thou hast the dew of thy youth. 4 The Lord hath
sworn, and will not repent, Thou art a priest for ever
after the order of Melchizedek. 5 The Lord at thy
right hand shall strike through kings in the day of his
wrath. 6 He shall judge among the heathen, he shall
�ll the places with the dead bodies; he shall wound
the heads over many countries. 7 He shall drink of
the brook in the way: therefore shall he lift up the
head." (KJV)

"A royal psalm (see Psalm 2 intro). It is quite difficult

because verse 3 is totally obscure, and the psalm speakers
often. In Christian interpretation, it is understood as a
reference to Jesus, as a messianic and sometimes
eschatological psalm; Radak polemicizes against this view"
1. Here God is speaking to the king, called my lord; Perhaps
these are the words spoken by a prophet. The king is very
proximate to God, in a position of privilege, imagined as
being on His right hand in the Divine Council. The second-in-
command was seated to the right of the king in the ancient
Near East. Such images are rare in psalms, but see Psalm
45:7. If the king trods on the back of his enemies (see
Joshua 10:24), they poetically become his "Footstool" 2. In
contrast to v.1, God is spoken of in the third person. The
Zion tradition (see Isaiah 2:1-4 ; 60:1-22 ) and royal tradition
are here connected. While v.1-2 express the great power of
the king, they also emphasize it comes from God"
(YHWH).[67]

Psalm 110 is viewed as messianic in both Jewish and

Christian tradition.[68] Christian authors have interpreted this
psalm as a messianic passage in light of several New
Testament passages.[69] Pope Benedict XVI noted, "The
royal glorification expressed at the beginning of the Psalm
was adopted by the New Testament as a messianic
prophecy. For this reason the verse is among those most
frequently used by New Testament authors, either as an
explicit quotation or as an allusion."[70] He further connects
this image to the concept of Christ the King[71]

In Acts 2:29-35 , Peter refers to the similar glorification of

Jesus in the context of the resurrection[70]

Psalm The gospel writers interpret the psalm as a

messianic prophecy: "while the Pharisees were gathered
together, Jesus asked them a question, saying, 'What do you
think of the Christ? Whose son is he?' They said to him, 'The
son of David.' He said to them, 'How is it then that David in
the Spirit calls him Lord, saying, The Lord said to my Lord: Sit
at my right hand, till I put thy enemies under thy feet? If David
thus calls him Lord, how is he his son?' And no one was able
to answer him a word" (Matthew 22:41-46 ).

According to Augustine of Hippo,: "It was necessary that all

this should be prophesied, announced in advance. We
needed to be told so that our minds might be prepared. He
did not will to come so suddenly that we would shrink from
him in fear; rather are we meant to expect him as the one in
whom we have believed."[72]

2 Samuel 7:14 Edit

I will be his father, and he shall be my son. If he

commit iniquity, I will chasten him with the rod of
men, and with the stripes of the children of men:"
(KJV)

Hebrews 1:5 quotes this verse as, "I will be his Father, and
he will be my Son." In Samuel, the verse continues: "When he
does wrong, I will punish him with the rod of men, with
floggings inflicted by men."[73] This is, however, not reflected
in the comparable section in 1 Chronicles 17:13. The phrase
as quoted in Hebrews is generally seen as a reference to the
Davidic covenant, whereby God assures the king of his
continued mercy to him and his descendants.[74] It is in this
context that Charles James Butler sees Psalm 41 as quoted
by Jesus in John 13:18 as also messianic.

Wisdom 2:12-20 Edit

The Wisdom of Solomon is one of the Deuterocanonical

books of the Old Testament. The Deuterocanonical books
are considered canonical by Catholics, Eastern Orthodox
and Oriental Orthodox, but are considered non-canonical by
Jews and Protestants.

Let us lie in wait for the righteous man,

because he is inconvenient to us and opposes our

actions;

he reproaches us for sins against the law,

and accuses us of sins against our training.

He professes to have knowledge of God,

and calls himself a child of the Lord.

He became to us a reproof of our thoughts;

the very sight of him is a burden to us,

because his manner of life is unlike that of others,

and his ways are strange.

We are considered by him as something base,

and he avoids our ways as unclean;

 he calls the last end of the righteous happy,

and boasts that God is his father.

Let us see if his words are true,

and let us test what will happen at the end of his life;

for if the righteous man is God’s son, he will help

him,

and will deliver him from the hand of his

adversaries.

Let us test him with insult and torture,

that we may �nd out how gentle he is,

and make trial of his forbearance.

Let us condemn him to a shameful death,

for, according to what he says, he will be

protected."–Wisdom 2:12-20

Zechariah Edit

Zechariah 9:9 Edit

 "Rejoice greatly, O daughter of Zion! Shout in
triumph, O daughter of Jerusalem! Behold, your king
is coming to you; He is just and endowed with
salvation, Humble, and mounted on a donkey, Even
on a colt, the foal of a donkey." Zec 9:9

Christian authors have interpreted Zechariah 9:9 as a

prophecy of an act of messianic self-humiliation.[75] The
Gospel of John links this verse to the account of Jesus’
entry into Jerusalem:

"took the branches of the palm trees and went out to

meet Him, and began to shout, "Hosanna! BLESSED
IS HE WHO COMES IN THE NAME OF THE LORD,
even the King of Israel." Jesus, �nding a young
donkey, sat on it; as it is written, "FEAR NOT,
DAUGHTER OF ZION; BEHOLD, YOUR KING IS
COMING, SEATED ON A DONKEY’S COLT." "
John 12:13-15

The Synoptic Gospels make clear that Jesus arranged this

event, thus consciously fulfilling the prophecy.[76]

The Gospel of Matthew describes Jesus' triumphant entry

on Palm Sunday as a fulfillment of this verse in Zechariah.
Matthew describes the prophecy in terms of a colt and a
separate donkey, whereas the original only mentions the
colt; the reference in Zechariah is a Jewish parallelism
referring only to a single animal, and the gospels of Mark,
Luke, and John state Jesus sent his disciples after only one
animal.[77] Several explanations have been suggested, such
as that Matthew misread the original, the existence of the
foal is implied, or he wanted to create a deliberate echo of a
reference in 2 Samuel 16:1-4 , where there are two asses for
David's household to ride on.[78]

In the most ancient Jewish writings Zechariah 9:9 is applied

to the Messiah.[79] According to the Talmud, so firm was the
belief in the ass on which the Messiah is to ride that "if
anyone saw an ass in his dream, he will see salvation".[80]
The verse is also Messianically quoted in Sanh. 98 a, in
Pirqé de R. Eliez. c. 31, and in several of the Midrashim.

Zechariah 12:10 Edit

"And I will pour upon the house of David, and upon

the inhabitants of Jerusalem, the spirit of grace and
of supplication; and they shall look unto Me because
they have thrust him through; and they shall mourn
for him, as one mourneth for his only son, and shall
be in bitterness for him, as one that is in bitterness
for his �rst-born." Zechariah 12:10
Zechariah 12:10 is another verse commonly cited by
Christian authors as a messianic prophecy fulfilled by
Jesus.[81]

In some of the most ancient Jewish writings, Zechariah

12:10 is applied to the Messiah Ben Joseph in the
Talmud,[82] and so is verse 12 ("The land will wail, each
family by itself: The family of the House of David by
themselves, and their women by themselves; the family of
the House of Nathan by themselves, and their women by
themselves"), there being, however, a difference of opinion
whether the mourning is caused by the death of the
Messiah Ben Joseph, or else on account of the evil
concupiscence (Yetzer hara).

The Gospel of John makes reference to this prophecy when

referring to the crucifixion of Jesus, as can be seen in the
following account:

"So the soldiers came, and broke the legs of the �rst
man and of the other who was cruci�ed with Him;
but coming to Jesus, when they saw that He was
already dead, they did not break His legs. But one of
the soldiers pierced His side with a spear, and
immediately blood and water came out. And he who
has seen has testi�ed, and his testimony is true; and
he knows that he is telling the truth, so that you also
 may believe. For these things came to pass to ful�ll
the Scripture, "NOT A BONE OF HIM SHALL BE
BROKEN." And again another Scripture says, "THEY
SHALL LOOK ON HIM WHOM THEY PIERCED." "
John 19:32-37

Verses read as Davidic line prophecies Edit

Debate about prophecy ful�llment

Among Christian believers, opinion varies as to which Old
Testament passages are messianic prophecies and which
are not, and whether the prophecies they claim to have been
fulfilled are intended to be prophecies. The authors of these
Old Testament "prophecies" often appear to be describing
events that had already occurred. For example, the New
Testament verse states:

"So he got up, took the child and his mother during
the night and left for Egypt, 15 where he stayed until
the death of Herod. And so was ful�lled what the
Lord had said through the prophet: 'Out of Egypt I
called my son." Matthew 2:14

This is referring to the Old Testament verse Hosea 11:1.

However, that passage reads,
 "When Israel was a child, I loved him, and out of
Egypt I called my son." Hosea 11:1

Skeptics say that the Hosea passage clearly is talking about

a historical event and therefore the passage clearly is not a
prophecy.

According to modern scholarship, the suffering servant

described in Isaiah chapter 53 is actually the Jewish people.
[3][83][84][85][86][87] According to some, the rabbinic response,
e.g., Rashi and Maimonides, is that although the suffering
servant passage clearly is prophetic and even if Psalm 22 is
prophetic, the Messiah has not come yet, therefore, the
passages could not possibly be talking about Jesus. As
noted above, there is some controversy about the phrase
"they have pierced my hands and my feet".

For modern Bible scholars, either the verses make no claim

of predicting future events, or the verses make no claim of
speaking about the Messiah.[2][3][4][5] The very argument that
Jesus is the Messiah because he has fulfilled prophecy is a
fallacy, i.e. it is a confession of faith masquerading as
objective rational argumentation.[88]

What is the rationale for distorting the scriptures so

�agrantly? Well, the answer, of course, is obvious:
the gospel writers were desperate to prove that their
 man Jesus was the Messiah who had been promised
in the Old Testament. Since there really were no
prophecies of a virgin-born, cruci�ed, resurrected
Messiah in the Old Testament, they had to twist and
distort to give the appearance that Jesus was the
long-awaited one.[89]

— Farrell Till, Prophecy Ful�llment: An

Unprovable Claim

See also
Bible prophecy
Biblical hermeneutics
Jesus in Christianity
Exegesis
Jewish messianism
Judaism and Christianity
Judaism's view of Jesus
New Covenant
Supersessionism

References

Citations Edit

1. Blomberg 2007, p. 2.

2. Professor Bart D. Ehrman, The Historical Jesus. Part I.
The Teaching Company, 2000, p. 36. Quote: "C. Early
Christians began searching their Scriptures to see how
these things could be. 1. The Hebrew Bible did not
discuss the messiah’s suffering. Some passages refer to
the suffering of a righteous man (cf. Isaiah 53), who
feels abandoned by God, but whose suffering is
accepted as a sacrifice for others. 2. Some passages,
such as the Psalms of Lament (e.g., Pss. 22, 35, 69) and
the songs of the Suffering Servant of the Lord in the
book of Isaiah (Isaiah 53), were taken to refer not just to
any person who was suffering, or even to Israel as a
whole (cf. Isaiah 49:3), but to the future messiah of
Israel. 4. Jews and Christians began to debate the
meanings of these texts, and the debates continue to
this day."
3. Ehrman, Bart D. (2009). "7. Who Invented Christianity? A
Suffering Messiah. Jewish Expectations of the
Messiah". Jesus, Interrupted: Revealing the Hidden
Contradictions in the Bible (And Why We Don't Know
About Them). HarperCollins, USA. pp. 228–229.
ISBN 978-0-06-186327-1. "But doesn’t the Bible
constantly talk about the Messiah who would suffer? As
it turns out, the answer is no. Since the beginning,
Christians have frequently cited certain passages in the
Old Testament as clear prophecies of the future
suffering Messiah, passages such as Isaiah 53 and
 Psalm 22, in which someone suffers horribly, sometimes
expressly for the sins of others. These passages,
Christians have claimed, are clear statements about
what the Messiah would be like. Jews who do not
believe in Jesus, however, have always had a very
effective response: the Messiah is never mentioned in
these passages. You can check it out for yourself: read
Isaiah 53 or Psalm 22 (I’ll quote the relevant verses later
in this chapter). The term “Messiah” never occurs in
them. In Jewish tradition, these passages refer not to
the Messiah but to someone else (or to lots of someone
elses)."
4. Ehrman, Bart D. (22 March 2011). Forged: Writing in the
Name of God--Why the Bible's Authors Are Not Who We
Think They Are . HarperOne. p. 163.
ISBN 978-0-06-207863-6. "The truth, of course, is that
Jews throughout history have been no more illiterate,
blind, or stupid than Christians. The typical response of
Jews to the Christian claims that Jesus fulfilled
prophecy is that the scriptural passages that Christians
cite are either not speaking of a future messiah or are
not making predictions at all. And one has to admit, just
looking at this set of debates from the outside, the
Jewish readers have a point. In the passages allegedly
predicting the death and resurrection of Jesus, for
example, the term “messiah” in fact never does occur.
Many Christians are surprised by this claim, but just read
 Isaiah 53 for yourself and see."
5. And the strongest argument about it is that post-
Enlightenment historians do not work with supernatural
precognition.
Ehrman, Bart D. (23 September 1999). Jesus:
Apocalyptic Prophet of the New Millennium . Oxford
University Press. p. 197. ISBN 978-0-19-983943-8.
"As I've pointed out, the historian cannot say that
demons—real live supernatural spirits that invade
human bodies—were actually cast out of people,
because to do so would be to transcend the
boundaries imposed on the historian by the
historical method, in that it would require a religious
belief system involving a supernatural realm
outside of the historian's province."
6. Miller, Robert J. (11 December 2015). Helping Jesus
Fulfill Prophecy . Wipf and Stock Publishers. p. 325.
ISBN 978-1-4982-2897-8. "Historical criticism cannot
argue that Jesus really did fulfill prophecy and then treat
that fulfillment as evidence that he was the messiah.
Historical criticism simply has no method by which to
construct such an argument. ... However, there are also
scholars who attempt to harmonize the belief that Jesus
fulfilled prophecy with the findings of historical-critical
exegesis by creating a place for that belief within that
academic method. They run into great difficulty, as we
will see."
 7. Adams 2015, p. 208.
8. Law 2012, p. 22.
9. Miller 2015, p. 325.
10. Meadowcroft, Tim (2001). "Exploring the Dismal Swamp:
The Identity of the Anointed One in Daniel 9:24-27".
Journal of Biblical Literature. JSTOR. 120 (3): 429.
doi:10.2307/3267901 . ISSN 0021-9231 .
11. Crompton, Robert (27 October 1996). Counting the
Days to Armageddon: The Jehovah's Witnesses and the
Second Presence of Christ . James Clarke & Co. p. 42.
12. Seow, Choon Leong (1 January 2003). Daniel .
Westminster John Knox Press. p. 150.
13. "Most, William. Old Testament Prophets, The Catholic
Resource Network" .
14. "1611 King James Bible. Book of Ezekiel, chapter 37,
verses from 15 to 24" . kingjamesbibleonline.org.
Archived from the original on Nov 13, 2014.
15. Jesus as the Eschatological Davidic Shepherd: Studies
in the Old Testament, Second Temple Judaism, and in
the Gospel of Matthew . Mohr Siebeck. 2006. p. 139.
ISBN 978-3161488764. OCLC 1029105262 . Archived
from the original on Nov 25, 2018.
16. ESV Study Bible; "History of Salvation in the OT"
17. "Why Don't Jews Believe In Jesus - The difference
between Judaism and Christianity" .
www.simpletoremember.com.
18. J. Cadrl Laney, Answers to Tough Questions from Every
Book of the Bible: A Survey of Problem Passages and
Issues from Every Book of the Bible, page 174.
19. David A. DeSilva, An Introduction to the New Testament,
InterVarsity Press, 2004, page 249.
20. John H. Sailhamer, The Messiah and the Hebrew Bible ,
Journal of the Evangelical Theological Society 44/1
(March 2001).
21. "(Mt. 2:14-15) How could Matthew quote Hosea as a
"fulfillment" of Jesus, when Hosea was referring to the
nation of Israel? - Evidence Unseen" .
www.evidenceunseen.com.
22. Coogan 2007, p. 988.
23. Childs 2001, p. 66.
24. Frydland, Rachmiel. What the Rabbis Know About the
Messiah- A Study of Genealogy and Prophecy,
[Cincinnati Ohio; Messianic Publishing Co., 1993, p. 40
25. Barker 2001, p. 490.
26. Saldarini 2001, p. 1007.
27. Rhodes 2009, p. 75-82.
28. Sweeney 1996, p. 161.
29. "Isaiah 8:23-9:2 (New International Version)" . Bible
Gateway. The Zondervan Corporation. Retrieved
2 January 2013."In Hebrew texts 9:1 is numbered 8:23,
and 9:2-21 is numbered 9:1-20."
30. Scherman, Nosson (Ed.) ; contributing editors, Yaakov
Blinder, Avie Gold, Meir Zlotowitz ; designed by Sheah
Brander (1998). Tanakh = Tanach : Torah, Neviʼim,
Ketuvim : the Torah, Prophets, Writings : the twenty-four
books of the Bible, newly translated and annotated (1st
student size ed., Stone ed.). Brooklyn, N.Y.: Mesorah
Publications. p. 966. ISBN 1578191092.
31. Collins, John J. (July 5, 2011). "The Catholic Study
Bible: The New American Bible" . Oxford University
Press – via Google Books.
32. "HEZEKIAH - JewishEncyclopedia.com" .
www.jewishencyclopedia.com.
33. Na'aman, Nadav. Ancient Israel and Its Neighbors ,
Eisenbrauns, 2005, ISBN 978-1-57506-108-5
34. J. M. Powis Smith American Journal of Semitic
Languages and Literatures, Vol. 40, No. 4 (Jul., 1924)
35. Scherman, Nosson (Ed.) ; contributing editors, Yaakov
Blinder, Avie Gold, Meir Zlotowitz ; designed by Sheah
Brander (1998). Tanakh = Tanach : Torah, Neviʼim,
Ketuvim : the Torah, Prophets, Writings : the twenty-four
books of the Bible, newly translated and annotated (1st
student size ed., Stone ed.). Brooklyn, N.Y.: Mesorah
Publications. p. 968. ISBN 1578191092. "The Assyrians
exiled the Ten Tribes in three stages (see 2nd Kings Chs.
15,17). The first time the people were not so severely
shocked and alarmed, but when Sennacherib would
 return and uproot the remaining population of the
Northern Kingdom, the distress would be felt much more
intensely. The land is called 'region of the nations',
because so many peoples desired it."
36. Scherman, Nosson (Ed.) ; contributing editors, Yaakov
Blinder, Avie Gold, Meir Zlotowitz ; designed by Sheah
Brander (1998). Tanakh = Tanach : Torah, Neviʼim,
Ketuvim : the Torah, Prophets, Writings : the twenty-four
books of the Bible, newly translated and annotated (1st
student size ed., Stone ed.). Brooklyn, N.Y.: Mesorah
Publications. p. 968. ISBN 1578191092."This wondrus
salvation took place in the days of the child of Ahaz, the
righteous King Hezekiah, whom God - the Wondrous
Adviser, Mighty God, Eternal Father - called 'Prince of
Peace.'"
37. Rabbi Isaac Leeser's translation 1853 and the 1917
Jewish Publication Society translation
38. The Jewish Study Bible (Oxford Press); commentary on
Isaiah 9.5
39. Alfred Edersheim The Life and Times of Jesus the
Messiah 1883 "and there is a very curious comment in
Debarim R. 1 (ed. Warsh., p. 4a) in connection with a
Haggadic discussion of Genesis 43:14, which, however
fanciful, makes a Messianic application of this passage -
also in Bemidbar R. 11." Philologos | The Life and Times
of Jesus the Messiah | Appendix 9
40. Jews for Judaism: Messiah: The Criteria
41. Farzana Hassan, Prophecy and the Fundamentalist
Quest: An Integrative Study of Christian and Muslim
Apocalyptic Religion (McFarland, 2008), page 26-27.
42. George Dahl Journal of Biblical Literature Vol. 57, No. 1
(Mar., 1938) requires subscription for full content
43. Singer, Tovia. "Who is God's Suffering Servant?The
Rabbinic Interpretation of Isaiah 53" . Outreach
Judaism. Tovia Singer. Retrieved 2 January 2013."The
well-worn claim frequently advanced by Christian
apologists who argue that the noted Jewish
commentator, Rashi (1040 CE – 1105 CE), was the first
to identify the suffering servant of Isaiah 53 with the
nation of Israel is inaccurate and misleading. In fact,
Origen, a prominent and influential church father,
conceded in the year 248 CE – eight centuries before
Rashi was born – that the consensus among the Jews in
his time was that Isaiah 53 "bore reference to the whole
[Jewish] people, regarded as one individual, and as being
in a state of dispersion and suffering, in order that many
proselytes might be gained, on account of the dispersion
of the Jews among numerous heathen nations."( Origen,
Contra Celsum, Chadwick, Henry; Cambridge Press,
book 1, chapter 55, page 50) The broad consensus
among Jewish, and even some Christian commentators,
that the "servant" in Isaiah 52-53 refers to the nation of
Israel is understandable. Isaiah 53, which is the fourth of
 four renowned Servant Songs, is umbilically connected
to its preceding chapters. The "servant" in each of the
three previous Servant Songs is plainly and repeatedly
identified as the nation of Israel."
44. Joel E. Rembaum Harvard Theological Review Vol. 75,
No. 3 (Jul., 1982) requires subscription for full content
45. Peter Stuhlmacher, "Jesus' Readiness to Suffer and His
Understanding of His Death", in James D. G. Dunn, Scot
McKnight (editors), The historical Jesus in recent
research (Eisenbrauns, 2005), page 397.
46. ed. Lemberg, p. 45a, last line
47. Singer, Tovia. "Who is God's Suffering Servant?" .
Outreach Judaism. Rabbi Tovia Singer. Retrieved
2 January 2013. (free mp3 audio)
48. Jeremiah 31:16-17, 23
49. W. Muss-Arnolt Biblical World, Vol. 9, No. 6 (Jun., 1897)
Requires subscription for full content
50. 1 Samuel 16.18-23
51. Joseph A. Fitzmyer, The One who is to Come,
(Eerdmans, 2007), page 53.
52. Raymond E. Brown, The Birth of the Messiah, Anchor
Bible (1999), page 36.
53. Edwin D. Freed, The Stories of Jesus' Birth, (Continuum
International, 2004), page 79.
54. Edwin D Freed, The Stories of Jesus' Birth, (Continuum
 International, 2004), page 79; see John 7:26-27
55. Geza Vermes, The Nativity: History and Legend, London,
Penguin, 2006, p22.
56. E. P. Sanders, The Historical Figure of Jesus, Penguin,
1993, p.85.
57. Augustine of Hippo, p. 270.
58. Darrell L. Bock Bibliotheca Sacra 142 (July, 1985)
59. Mark H. Heinemann BIBLIOTHECA SACRA 147 (July
1990)
60. Eerdmans Dictionary of the Bible, (Eerdmans, 2000),
page 1012.
61. Disciples Study Bible (NIV)
62. The Dead Sea Scrolls Bible, Translated and with
commentary by Martin Abegg Jr., Peter Flint and Eugene
Ulrich. (San Francisco: HarperCollins, 1999
63. Psalm 22:17: circling around the problem again. Kristin
M. Swenson. Journal of Biblical Literature. 123.4 (Winter
2004) p640.
64. http://www.evidenceunseen.com/sample-page-2
/?did=14
65. Ray Pritchard What A Christian Believes: An Easy to
Read Guide to Understanding chapter 3 Crossway Books
ISBN 1-58134-016-8
66. James Montgomery Boice and Philip Graham Ryken The
Heart of the Cross pg 13 Crossway Books
 ISBN 1-58134-678-6
67. The Jewish Study Bible: Featuring The Jewish
Publications Society Tanakh Translation Oxford
University Press / 2004
68. Hippo.), Saint Augustine (Bishop of (July 5, 2003).
"Expositions of the Psalms 99-120" . New City Press –
via Google Books.
69. Herbert W. Bateman IV 'Psalm 110'. Bibliotheca Sacra
149 (Oct. 1992)
70. "General Audience of 16 November 2011: Psalm 110
(109) | BENEDICT XVI" . w2.vatican.va.
71. "On Psalm 110, to Christ the King" . November 16, 2011.
72. Augustine of Hippo, p. 263.
73. 2 Samuel 7:14
74. Butler, Charles James. "Psalm 41, a Prophecy of Christ",
American Presbyterian Church
75. George Livingstone Robinson American Journal of
Semitic Languages and Literatures, Vol. 12, No. 1/2
(Oct., 1895 - Jan., 1896) Requires subscription for full
content
76. D. A. Carson, The Gospel According to John (Wm. B.
Eerdmans Publishing, 1991), page 433.
77. Mark 11:1-7 , Luke 19:30-35 , John 12:14-15
78. Allison, Dale C. (2004). Matthew: a shorter commentary.
Continuum International. pp. 344+345.
79. Feinberg, Charles L. God Remembers: A Study of
Zechariah . Wipf and Stock. pp. 167–168.
ISBN 1592442722. Retrieved 12 December 2017.
80. Ber. 56b
81. Richard H. Hiers Journal of Biblical Literature, Vol. 90,
No. 1 (Mar., 1971) Requires subscription for full content
82. Sukk. 52a
83. Isbon T. Beckwith (9 March 2001). The Apocalypse of
John . Wipf and Stock Publishers. p. 49.
ISBN 978-1-57910-609-6.
84. R. T. France (February 2000). Jesus and the Old
Testament: His Application of Old Testament Passages
to Himself and His Mission . Regent College Publishing.
p. 111. ISBN 978-1-57383-006-5. "Thus while a purely
individual Messianic interpretation fails to recognize the
simple fact that the Servant is Irsael, we may
nonetheless fairly see the Servant, and believe that
Jesus saw him, as a Messianic figure."
85. David Noel Freedman; Allen C. Myers (31 December
2000). Eerdmans Dictionary of the Bible . Amsterdam
University Press. p. 1190. ISBN 978-90-5356-503-2.
86. Donald E. Gowan (1998). Theology of the Prophetic
Books: The Death and Resurrection of Israel .
Westminster John Knox Press. pp. 223–224.
ISBN 978-0-664-25689-0.
87. Ronald F. Youngblood (30 May 2011). Unlock the Bible:
 Keys to Understanding the Scripture . Thomas Nelson
Inc. p. 187. ISBN 978-1-4185-4869-8.
88. Miller, Robert J. (11 December 2015). Helping Jesus
Fulfill Prophecy . Wipf and Stock Publishers. p. 3.
ISBN 978-1-4982-2896-1. "A bit of critical thinking can
spot the fundamental error in this argument's reasoning.
What is the evidence that Jesus fulfilled prophecy?
Answer: the Bible says he did. So, the argument actually
amounts to something like this: I know the Bible is true
because Jesus fulfilled prophecy; and I know that Jesus
fulfilled prophecy because the Bible says so, and what
the Bible says is true. In other words: I believe the Bible
is true because I believe the Bible is true."
89. Till, Farrell (January–February 1996). "Prophecy
Fulfillment: An Unprovable Claim" . Skeptical Review.
Archived from the original on 14 April 1997. Retrieved
18 August 2019.

Bibliography Edit

Adams, Samuel V. (2015). The Reality of God and

Historical Method: Apocalyptic Theology in Conversation
with N. T. Wright . InterVarsity Press.
Barker, Margaret (2001). "Isaiah". In Dunn, James D.G.;
Rogerson, John (eds.). Eerdmans Commentary on the
Bible . Eerdmans. ISBN 9780802837110.
Blomberg, Craig L. (2007). "Matthew". In Beale, G. K.;
Carson, D. A. (eds.). Commentary on the New Testament
Use of the Old Testament . Baker Academic.
Miller, Robert J. (2015). Helping Jesus Fulfill Prophecy .
Wipf and Stock.
Childs, Brevard S (2001). Isaiah . Westminster John Knox
Press. ISBN 9780664221430.
Coogan, Michael D. (2007). "Isaiah". In Coogan, Michael
D.; Brettler, Mark Zvi; Newsom, Carol Ann (eds.). New
Oxford Annotated Bible . Oxford University Press.
ISBN 9780195288803.
Ehrman, Bart D. (1999). Jesus: Apocalyptic Prophet of the
New Millennium . Oxford University Press.
ISBN 9780199839438.
Rhodes, Ron (2009). The Complete Guide to Bible
Translations . Harvest House Publishers.
ISBN 9780736931366.
Law, David R. (2012). The Historical-Critical Method: A
Guide for the Perplexed . A&C.
Saldarini, Anthony J. (2001). "Matthew". In Dunn, James
D.G.; Rogerson, John (eds.). Eerdmans Commentary on
the Bible . Eerdmans. ISBN 9780802837110.
Sweeney, Marvin A (1996). Isaiah 1–39: With an
Introduction to Prophetic Literature . Eerdmans.
ISBN 9780802841001.
Herbert Lockyer All the Messianic Prophecies of the Bible
Zondervan 1988 ISBN 0-310-28091-5
Nelson Reference Guides Find It Fast Messianic
 Prophecies Fulfilled In Jesus Christ Nelson Reference
2001 ISBN 0-7852-4754-8
Charles A. Briggs Messianic Prophecy: The Prediction of
the Fulfilment of Redemption Through the Messiah Wipf &
Stock Publishers 2005 ISBN 1-59752-292-9
Edward Riehm Messianic Prophecy: Its Origins, Historical
Growth and Relation to New Testament Fulfillment
Kessinger Publishing 2006 ISBN 1-4254-8411-5
Aaron Kligerman Old Testament Messianic Prophecy
Zondervan 1957 ASIN B000GSNPMQ
Michael F. Bird, Are You the One Who Is to Come? Baker
Academic 2008.

External links
Jewish analysis

Jews for Judaism

Ask Rabbi Simmons
OutreachJudaism.com
Drazin.com
WhatJewsBelieve.org
Lets Get Biblical tape series online at beJewish.org

Evangelical Christian analysis

Messianic Prophecies Fulfilled by Jesus Christ

Clarifying Christianity.com
 Messianic Prophecies by J. Hampton Keathley, III, Th.M.
Messiah Revealed: Over 300 Prophecies from the
Hebrew Scriptures Reveal Messiah

Skeptical and Critical analysis

Old Testament Prophecies of Jesus Proven False, by

Thomas Paine
The Fabulous Prophecies of the Messiah , by Jim Lippard
Skeptic Think Tank
Stephen Jay Gould's response to prophecy fulfillment
The Problem of the Virgin Birth Prophecy
A Critical Examination of the Seventy Weeks Prophecy

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