School of Ministers

Prof. JBellini

Jesus Messiah
Welcome, dear student! It is with
great pleasure that we invite you to embark on this journey of exploration and discovery. This
work has been meticulously prepared to present valuable information and knowledge,
stimulating deep reflection and paving the way for new knowledge.
In the next few pages, we will unravel complex and fascinating topics, providing a deeper
understanding of the topic at hand. Our goal is to challenge assumptions, illuminate perspectives,
and enrich your understanding.
We hope that this material can serve as a reliable and inspiring guide in your quest for
knowledge. Whether you're looking for specific answers, or just looking to expand your
horizons, we're sure you'll find something of value here.
Therefore, we invite you to come with us on this journey. Open your mind, be prepared to
question and find out, and above all, enjoy the journey.
Good studio!
Introduction
For me to spend hours and hours researching various passages of the Bible for months, this was
because two points caught my attention and left me intrigued. Those points were when I read
Matthew 1:1, "Book of the generation of Jesus Christ, son of David, son of Abraham," and John
1:1-14, where it says that Jesus "came to his own, and his own did not receive him." Of course, it
wouldn't be in his genealogy in any of the gospels, let alone where it reads, "He came to yours."
Not feeling included in any of the quotes led me to investigate this matter through Scripture. My
research inspired me and the surprise was so great with each discovery until I came to a
conclusion based on research in the Old and New Testaments. I, as the researcher and writer of
this rich and blessed work, would like you, the reader, also to tap into your inspiring faculties
and immerse yourself in this uplifting inquiry.

Messiah and Anointed

But first I want to begin to give a little more clarity on the subject about the words "Messiah and
Anointed One" and then it will be easier for the reader to understand this issue of genealogy and
the calling of a king to Israel, that is, a messiah. So we will sing certain songs and pray with
more understanding about mentioning the words king and messiah, i.e., Yeshua Yamashia "Christ
the Savior."

King Cyrus was a Hamashiach

I'd like to start with a case that might surprise some people. That would be the case with King
Cyrus of Persia. According to the Bible, specifically in the book of Isaiah, Cyrus, the king of
Persia, was described as "anointed" by Jehovah or God. This is significant because the term
"anointed one" is often used in the Bible to refer to the kings of Israel, and Cyrus is the only
Gentile ruler to whom this term applies.

The specific reference can be found in Isaiah 45:1, which says:

"Thus saith the Lord to his anointed one, Cyrus, whom he took by the right hand, to kill the
nations before his face, and to loose the loins of kings, to open the gates before him, and the
gates shall not be closed."

God used Cyrus to fulfill the prophecy of freeing the Jews from exile in Babylon. Cyrus is seen
as an instrument of God, even though he himself is not Jewish. This is in accordance with the
view that God can use whomever He wants to accomplish His purposes.

Who physically anointed Cyrus?

In the Bible, there is no passage indicating that Cyrus, the king of Persia, was physically
anointed by anyone, as was the custom for the kings of Israel. The mention of Cyrus as
"anointed" in Isaiah 45:1 is symbolic, meaning that he was chosen or appointed by God to
perform a specific task, in this case allowing exiled Jews to return to their homeland and rebuild
the Temple.

In many cases in the Bible, anointing was a rite performed by a prophet or priest to indicate
God's choice of an individual for a special role, such as king or high priest. But in the case of
Cyrus, this anointing is described figuratively, indicating God's election and authorization, not a
literal anointing ceremony.

Therefore, the phrase "anointed by Jehovah" in this context should be understood as an

expression of God's plan and purpose for Cyrus, and not as a description of a literal anointing
event.

In the Bible, specifically in the book of Isaiah, Cyrus, the king of Persia, was described as
"anointed" by Jehovah or God. This is significant because the term "anointed one" is often used
in the Bible to refer to the kings of Israel, and Cyrus is the only Gentile ruler to whom this term
applies. The specific reference can be found in Isaiah 45:1, which says, "Thus saith the Lord to
his anointed one, Cyrus, whom he took by the right hand, to kill the nations before his face, and
to unsheathe the loins of kings, to open the gates before him, and the gates shall not be closed.

God used Cyrus to fulfill the prophecy of freeing the Jews from exile in Babylon. Cyrus is seen
as an instrument of God, even though he himself is not Jewish. This is in accordance with the
view that God can use whomever He wants to accomplish His purposes.

Yeshua

The word "Yeshua" is the Hebrew form of the name "Jesus." "Yeshua" is an abbreviation of
"Yehoshua," which means "The Lord is salvation." In the context of the Old Testament,
"Yehoshua" (or Joshua in Portuguese) is the name of an important character who led the
Israelites in the conquest of Canaan after the death of Moses.

Moshiach- "‫( "משח‬mashach). It comes from the verb, anoint-mashaj. Hence the word Mashiach, that is,
anointed.

The word "Mashiach" (transliterated as "Moshia" in some languages) is the Hebrew term from
which we derive the word "Messiah." It means "anointed one" (hamashiah) and is used in the
Old Testament to refer to a person chosen by God for a special mission. This mission could be
the leadership of the people of Israel, as in the case of kings and judges, or the fulfillment of a
specific task, as in the case of Cyrus.

Therefore, "Yeshua HaMashiach" means "Jesus the Anointed One," which is an allusion to Jesus'
role as God's chosen one to bring salvation, as presented in the New Testament. However, it is
important to mention that the term "Mashiach" in the Old Testament does not have the same
connotation that "Messiah" carries today, especially in Christianity.

In the Old Testament, "Mashiach" is used to refer to people who have been anointed for a
leadership role, such as kings and priests. It did not necessarily have the connotation of a divine
savior that the word "Messiah" has in Christianity. This is evident in the case of Cyrus, who was
called "anointed" by God despite being a Gentile king.

The idea of a "Messiah" as a divine savior is a later development in Jewish tradition, which was
later adopted and expanded in Christianity to refer specifically to Jesus. The term "anointed one"
has its roots in the Old Testament of the Bible, where it was used to refer to someone who had
been literally anointed with oil as a sign of their consecration to God for a specific purpose.

Kings, prophets, and priests were anointed in this way. The Hebrew word for "anointed one" is
"Mashiach," which translates into Greek as "Christos" and then into English as "Christ." So, in a
sense, all the kings of Israel who were anointed with oil were "messiahs." However, in Judaism,
the term "Messiah" came to have a more specific meaning, referring to a future God-promised
leader who would descend from King David, rule Israel, and bring peace and justice to the
world.

Christians believe that Jesus of Nazareth is this promised Messiah. Although he was not literally
anointed with oil to become king during his life on earth, they believe he was spiritually anointed
by God for that role. Jesus' "anointing" is seen in terms of his divine mission and power through
the Holy Spirit, rather than a literal anointing with oil.

As for the question of Jesus' lineage, Christians believe that he is the descendant of King David
through Joseph, his earthly father, as described in the genealogy in Matthew 1, or through Mary,
his mother.

Called the Anointed Savior

Here I want to present some biblical passages that can be interpreted as statements that Jesus is
the Messiah, the one who was anointed to reign in Israel, just as all kings were anointed.
However, other research would be interesting to be sure whether certain words were actually
spoken by Jesus or were added by copyists or erroneous transliteration:
1. John 4:25-26 - In this dialogue between Jesus and the Samaritan woman at the well, she
says, "I know that the Messiah (called Christ) is coming. When he comes, he will explain
everything to us." Jesus answers, "I, who speak to you, am I."
2. Matthew 16:15-17 - Jesus asks his disciples, "Who do you say that I am?" Peter answers,
"You are the Christ, the Son of the living God." Jesus affirms Peter's answer, saying,
"Blessed are you, Simon, son of Jonah, for it was not flesh and blood that revealed this to
you, but my Father who is in heaven."
3. Luke 24:25-27 - After Jesus' resurrection, he meets two disciples on the road to Emmaus
and rebukes them for not believing the Scriptures: "Then Jesus said to them, 'How
difficult you are to understand and how slow you are to believe all that the prophets have
spoken! Should not the Christ suffer these things to enter into his glory?" And
beginning with Moses and all the prophets, he explained to them what was said
about him in all the Scriptures."
4. John 20:30-31 - The apostle John writes in his gospel: "Jesus performed in the presence
of his disciples many other signs that are not recorded in this book. But these were
written that you may believe that Jesus is the Christ, the Son of God, and that believing
you may have life in his name."

These are just some of the passages that suggest that Jesus is the Messiah. There are other
prophecies in the Old Testament that are interpreted by Christians as referring to Jesus, such as
Isaiah 53, Psalm 22, and Micah 5:2. These prophecies, along with the New Testament
accounts, form the basis of the Christian belief that Jesus is the promised Messiah.
Contradictions That Prevented Jesus from Being the Anointed Savior of the House of
David

However, some people argue that there are contradictions in the genealogies of Jesus
presented in the gospels of Matthew and Luke. These contradictions are used by some
to question the claim of Jesus as the Messiah.
One of the objections is based on Jeremiah 22:28-30, where the prophet Jeremiah
speaks about the lineage of King Jeconiah (also known as Choniah or Aconias):
"This man Jeconias is a despised and broken object; Is it a bowl that no one likes? Why
were he and his descendants expelled and thrown into a land they do not know? O
earth, earth, earth, listen to the word of the Lord! Thus saith the Lord: He writes that this
man is deprived of offspring, a man who will not prosper in his day; for none of his
descendants shall prosper, and shall sit on the throne of David and rule more in Judah."
Here, Jeremiah prophesies that Jeconiah will not have descendants who will sit on
David's throne and rule Judah. This is problematic for the claim of Jesus as the
Messiah, because the Messiah, according to Old Testament prophecies, must be
descended from King David and inherit his throne. If Jesus is a descendant of Jeconiah,
as indicated in the genealogy of Matthew 1:12-16, this would cast doubt on his claim
as the Messiah.
However, it is important to note that there are several interpretations and explanations
for these apparent contradictions. Some scholars argue that Luke's genealogy traces
Jesus' lineage through a different ancestor, avoiding the curse of Jeconiah. Others
suggest that Jeconiah's curse was annulled by God because of the king's repentance or
that Jesus, as the Messiah, is exempt from this curse.
However, there are several interpretations and explanations proposed by scholars to
resolve this apparent contradiction.

The objection based on Jeremiah 22:28-30 refers to the genealogy of Jesus. According
to Old Testament prophecies, the Messiah must be a descendant of King David.
However, Jeremiah prophesies that no descendant of Jeconiah (or Conias/Aconias),
one of David's descendants, would sit on David's throne or rule Judah.
The problem arises when we examine the genealogy of Jesus presented in Matthew's
Gospel (Matthew 1:12-16). Jeconiah is included in Jesus' lineage, which would lead
some to wonder if Jesus could be the Messiah, since he is a descendant of Jeconiah.
There are several interpretations and explanations that attempt to resolve this apparent
contradiction:
5. Different genealogies in Matthew and Luke: The genealogy of Jesus in Luke (Luke 3:23-
38) differs from that of (Matthew 1:1-17).
6. While Matthew traces the lineage of Jesus through David to Solomon and introduces
Jeconiah, and follows a royal lineage through the kings of Judah; Luke follows a
different lineage, and is introduced through David's son, who in this case would be
Nathan. Some interpretations claim that Matthew's genealogy presents the royal lineage
(David's throne) and Luke presents Jesus' biological lineage through Mary. In this line of
Mary, the lineage comes from the Levitical family and not the royal lineage because
 Nathan was not king. In the line of Mary not being real, she would break the curse of the
house of Jeconiah, but she would give kingship to the lineage.
7. Also, Abiud does not appear in the list of Zerubbabel's sons in 1 Chronicles 3:19-20, but
is mentioned in Jesus' genealogy in Matthew 1:13 and Luke 3:23. He appears as
Zerubbabel's son in Matthew and as Arni's son in Luke. This has been the subject of
debate among biblical scholars, but may be explained by the possibility that Abiud had
two different parents or that there was a transcription error in one of the genealogies.
However, there is no book or chapter of the Bible that mentions Abiud as the son of
Zerubbabel and Arni, apart from Matthew and Luke. This is information unique to the
gospels and is not mentioned anywhere else in the Bible. Nor in the list of Zerubbabel's
sons. This could put the issue of genealogies at odds.
8. Luke presents Mary as related to the Levitical family of Zechariah and Elizabeth, not as
belonging to the tribe of Judah and the lineage of David (Luke 1:5, 36). The genealogy
does not seem to be correct.
9. Has Jeconiah's curse been annulled? Was Jeconiah's curse nullified by God?
10. There is a passage in Haggai 2:23 that speaks of Zerubbabel, a descendant of Jeconiah,
being chosen by God as His "servant." Can this be seen as a sign that the curse has been
lifted, allowing Jesus' lineage through Jeconiah to still fulfill messianic prophecies? In
Jewish tradition, descent is passed down through the paternal line, i.e. lineage is traced
from the father. This means that, historically, only men were considered able to continue
the genealogical lineage. However, today, many Jewish communities allow women to
also pass on their genealogy to a child. This means that even if the father is not Jewish,
the child can be considered Jewish if the mother is. This is a question that can vary
according to the tradition and interpretation of each community. Moreover, in ancient
Jewish tradition, the right to be king was transmitted through the paternal line. Therefore,
if the child's father had no offspring from kings, the son could not be considered a
legitimate candidate for king. In the case of Jesus and Mary, because Joseph was not
Jesus' biological father, he did not have the lineage necessary to be considered a
successor to David's throne. However, the belief of Christians is that Jesus was chosen by
God to be the Messiah, not because of his lineage, but because of his divine nature.
11. Is Jesus, like the Messiah, exempt from the curse? A third explanation is that Jesus, being
the Son of God and the promised Messiah, is exempt from the curse of Jeconiah. His
divine mission and the nature of his coming into the world distinguish him from other
descendants of Jeconiah, making the curse irrelevant in his case.

Exegesis:
The text in question addresses the idea that Jesus, as the Messiah and Son of God,
would be exempt from the curse of Jeconiah. To properly understand this concept, it is
necessary to analyze the biblical context in which the curse of Jeconiah and the
relationship between Jesus and Jeconiah is mentioned.
The curse of Jeconiah is found in the Old Testament, specifically in Jeremiah 22:28-30.
Jeconiah, also known as Jehoiachin, was a king of Judah who was taken captive by
Nebuchadnezzar II, king of Babylon, in 597 BC. Because of their disobedience and sins, God
pronounced a curse on Jeconiah and his descendants, saying that none of them would sit on
David's throne or rule Judah.

However, the text suggests that Jesus, as the promised Messiah, would be exempt from this
curse. The Messiah is a central figure in Jewish and Christian tradition, being prophesied in the
Old Testament as the one who would restore Israel and bring salvation to the world. Jesus is
considered the fulfillment of this promise, and his relationship with Jeconiah is established
through his genealogy as recorded in the New Testament (Matthew 1:1-17 and Luke 3:23-38).

Hermeneutics:

The interpretation of this passage suggests that Jeconiah's curse does not apply to
Jesus because of his divine nature and redemptive mission. Jesus' exemption from the
curse can be understood in several ways.

First, Jesus' mission as the Messiah and Son of God puts him in a unique position,
separating him from the other descendants of Jeconiah. Jesus did not come to rule as
an earthly king, but rather to inaugurate God's spiritual kingdom and redeem mankind
from sin. In this sense, Jeconiah's curse would have no effect on Jesus, because his
mission transcends earthly and political concerns.

Moreover, in Christian theology, Jesus is considered both fully human and fully divine.
His divinity distinguishes him from other descendants of Jeconiah and can be seen as a
reason for his exemption from the curse. As the Son of God, Jesus would not be subject
to the human consequences of sin and disobedience of his ancestors.

Another aspect to consider is the divine promise made to David in the Old Testament (2 Samuel
7:12-16) that his royal lineage would be established forever. Through Jesus, this promise is
fulfilled, and his exemption from the curse of Jeconiah can be
Zerobabel

Zerubbabel was an Israelite leader mentioned in the Old Testament of the Bible who would
have led the return of the first group of exiled Jews who were in Babylonian captivity, a
historical event that occurred after 539 BC. , when King Cyrus II of Persia had occupied
Babylon. The origin of its name is uncertain; perhaps it comes from Akkadian, zerubabili, "seed
of Babylon." [1] In the book of Haggai, Zororabel is called the "governor of Judah." [2] [3]
Settling in the promised land, he worked for the rebuilding of the Temple in Jerusalem,
completing the work around 515 B.C., with much persistence, having faced an interruption of
activities for a period of sixteen years, approximately 536 to 520 B.C. [4]
Zerubbabel was a descendant of the house of David. For this reason his name is mentioned in the
genealogy of Jesus Christ in verses 12 and 13 of chapter 1 of the Gospel according to Matthew
and in verse 27 of chapter 3 of the Gospel according to Luke, mentioned as the son of
Selatiel, grandson of Jeconiah, of the seed of David. [1] However, the Hebrew text of the book
of Chronicles records that he was the son of Pedaiah, the brother of Selatiel. Perhaps this was a
copyist's mistake, or more likely, that there was a levirate marriage. [4]
His story is told chiefly in the books of Ezra and Nehemiah, which in the Hebrew Canon form a
single book, and in the books of Haggai and Zechariah. He is still mentioned in the genealogy
of Judah in the book of 1 Chronicles. The New Testament mentions Abiud and Resah as his
sons, however, they are not mentioned in 1 Chronicles 3:19, he cites the following names as his
descendants: Mesulam, Hananias and Selomite, Hasubah, Oel, Berechiah, Hasadiah and
Khusabeth-Hesede. [5]