Adon Moshiach ( The Anointed Lord/ "Messiah") is biblically described as coming in two separate advents. This is the precedence found in both Jewish and Christian theology. Two separate roles of Moshiach... Messiah Ben Yoseph and Messiah Ben David. 

Bamidar Rabbah 11:2, "Like Moses, Messiah will be revealed, then hidden, then revealed again."

"Moshiach [King Messiah] will thereupon rise up to Heaven just as Moshe [Moses] ascended to the firmament, and will subsequently [return and] be revealed completely for all to see. The entire Jewish people will then perceive him and flock towards him." From Arba Mei'os Shekel Kesef(page 68) ...written by Rabbi Chaim Vital, pupil of the Arizal.

There are many views of Messiah among the different "Jewish" sects.* Here are a few rabbinic commentaries of Messiah that strongly relate to what we know of Yeshua (Jesus). (Sources: Sanhedrin 98b (see Rashi on this) / S'dei Chemed vo;.7, page 2984 / Derech Eretz Zuta (end of chapter 11) / Yeshuos Meshicho (page 104) / Midrash Eichah Rabbah (1:51) / Yefeh Anaf (commentary on Midrash   Eichah Rabbah, ibid) / Arba Mei'os Shekel Kesef (p.68 by Rabbi Chaim Vital , pupil of the Arizal) / Meori Tzion (chapter 97) / Zohar (Balak, 203b) / Maamarim of the Alter Rebbe (5568 page 283) / Second to last Rashi on Daniel 12:12 / The Ben Ish Chai in his commentary on Sanhedren 98 in his book "Ben Yhoyada" / The Lubavitcher Rebbe's numerous references to the previous Lubavitcher Rebbe specifically "V'hu Yigaleinu" stated after the passing of the previous Rebbe found in Basi L' Gani.

(1st) Coming as "a child" (ben Yoseph) <p>Is.9:6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder (#7926 neck between shoulders place of burdens Ps.2:2) : and his name (character) shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. (From Bethlehem Micah5:2). Seed (zera) of the Woman (Gen.3:15)/Born of an almah/ virgin).... Rashi commentary on Zech.12:10 says Messiah Ben Yoseph is pierced. Ben/son doesn’t require physical relation it’s to carry the shem of another (Son of G-D) . The locals even said “ is this not Messiah  ben Yoseph”  in regard to his father in Law. Yeshua also  carries the shem of Yoseph ben Yaaqov 


1) Hated without reason
2) Rejected by His own people
3) Betrayed for a price
4) Parted From his garment
5) Went to Egypt
6) Accused by false witness
7) Went to "prison" (where by Word freed prisioners/ symbol within the dream was a Cup of Wine)
8) Overcame prison to sit at the right hand of The Lord (earthly pharaoh/ Spiritual Father)
9) Prepared the Way
10) Used a cup (with Benjamin) to bring forth atonement confession, deliverance, repentance and to show Grace


(2nd) "Coming in the clouds" with an "everlasting dominion" (ben David) <p>Dan.7:13-14 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. (Dan.2:44) Zech.14:5 

2 mainstream views of the two advents of Messiah are 

  • The "rabbinic" two Messiah theory which held to a Messiah the son of Joseph, sometimes called "Ephraim." who would come and suffer to redeem his brothers (like the patriarch Joseph); and a Messiah the son of David who would come and rule from David's throne forever.

  • The "Qumran" two Messiah theory which held to a Priestly Aaronic Messiah and a Kingly Messiah.

It takes 2 advents to come in both of these ways. Also Note Dan.9:26 (Messiah is cut off/ killed). When one knows when Dan.9 was given they then know That he (Daniel) was speaking of Messiah being cut off *before the destruction of the second temple (thus had to have already come)! 

The Tanakh ("O.T.") often refers to the postion of Messiah being that of the * right hand (power and works) of the Almighty Father (in relation to creation).

Ps.110:1 The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.

(The lord/ king of Israel - David is speaking of one greater in authority than even he. Ps.2:7 / The king (David) is declaring the decree that the kingdom of Israel is a "Begotten Son of G-D" (which includes Moshiach). However when Israel had committed spiritual fornication/ adultry (was married and divorced of G-D)/ fornication/ idolatry, Then Israel at that time wasnt carrying the name / character of the Father (not a "son") and had need of a anointed redeemer in righteousness that walked Torah and only seemed to do the will of HaShem.

Is.48:12,13,16,17 Hearken (Shama) unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last. Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together. Come ye near unto me, hear (Shama) ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord God, and his Spirit, hath sent me (The First and the Last). Thus saith the Lord, thy Redeemer, the Holy One of Israel; I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go. (Compare to "N.T." Heb.1:1,2,3,4) <p>Is.52:1-15 (Is.53)


1) (Is.53:2- grow up / Is.53:7- "lamb"/ Is.53:8 "cut off" - Dan.9:26/ btw Dan.9 gives date and says Messiah is cut off prior to destruction of the sanctuary)



Is.49:1-8 Listen, O isles, unto me; and hearken, ye people, from far; The Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name. And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me; And said unto me, Thou art my servant, O Israel, in whom I will be glorified. Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the Lord, and my work with my God. And now, saith the Lord that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles (Is.52:10; 53:11), that thou mayest be my salvation (Yehoshua/ Yeshua/ Jesus means Salvation of Yah) unto the end of the earth. Thus saith the Lord, the Redeemer of Israel, and his Holy One, to him whom man despiseth (Is.53:3), to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the Lord that is faithful, and the Holy One of Israel, and he shall choose thee. Thus saith the Lord, In an acceptable time have I heard thee (Not Forsaken! Ps.22/ Matt. 27/ Deut.31:6,8/ Josh1:5), and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; <p>Jewish Midrash:

"The" Donkey in Ex.4:20 is The "same" donkey that Abraham used in the binding of Isaac, Moses went back to Egypt upon and that Messiah will enter the kingdom of which Moses was unable. 

Ex.4:20 "So Moses took his wife and his sons, mounted them upon the donkey, and he returned to the land of Egypt, and Moses took the staff of God in his hand."... Rashi- "mounted them upon the donkey: The designated donkey. That is the donkey that Abraham saddled for the binding of Isaac, and that is the one upon whom the King Messiah is destined to appear, as it is said: “humble, and riding a donkey” (Zech. 9:9). — [from Pirkei Rabbi Eliezer, ch. 31]" .... Chapter 31"Abraham rose up ■ early in the morning, and he took with him Ishmael, and Eliezer, and Isaac his son, and he saddled the ass. Upon this ass did Abraham ride. This was the ass, the offspring of that ass which was created during the twilight,^ as it is said, " And Abraham rose early in the morning, and saddled his ass " {ibid. S).^^ The same ass was also ridden upon by Moses when he came to Egypt, as it is said, " And Moses took his wife and his sons, and set them upon the ass " (Ex. iv. 20). This || same ass will be ridden" 

Zech.9:9  Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy 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.... ("same" may not be literal of a donkey that lives 1000's of yrs.... 

Messiah Ben Yoseph (Servant)

So we are seeing a picture of Messsiah coming as a suffering servant, prior to the destruction of the temple. One that is rejected by the government and his own people yet through his works shall bring knowledge and worship of the Almighty to the masses and following generations.

Messiah Ben David

He comes back in the clouds to set up an everlasting dominion. (King) 

Zech.9:9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy 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.

Yeshua (Jesus) Hamashiach (the Christ) read a portion (Is.61) on Messiah and highlighted the 2 advents.

Lk.4:16-30 ("N.T." quoted Isaiah) And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. And there was delivered unto him the book of the prophet Esaias (Isaiah). And when he had opened the book, he found the place where it was written,-

(* Is.61:1-2a) The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord./- And he closed the book, (it wasn't appropreate to stop reading a parsha before its conclusion yet Yeshua did this to highlight the 1st advent of Messiah) and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this scripture fulfilled in your ears. And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son? ("Ben Yoseph" a Jewish identification of the first role of Mashiach) And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country. And he said, Verily I say unto you, No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian. And all they in the synagogue, when they heard these things, were filled with wrath, And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. But he passing through the midst of them went his way, <p>(Is.61 went on to describe King Moshiach Ben David) 

Zech.12:10-12 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications (Is.61:3): and they shall look upon me whom they have pierced (Ps.22:16/ Is.53:5), 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 firstborn.Zech.13:6 (Baruch haba b'shem Adonai/"N.T." Matt.23:39)

Renewed Covenant of Israel (Jer.31:31- / Eze.36:24/ Sprinkle Is.52/Lev.16:14; 17:6 / "N.T." Heb.9:21)

Eze.36:26-27 A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them (Ez.37:24 "shepherd" Is.53).(Eze.37 dry bones)

The First comming of Messiah was to redeem Israel, followed by the light of Torah being related to the Nations...The Second coming is to harvest.

Job 19:25

_____________ Redeemer of Israel!__________

Jewish interpretation leans on the precedence of those in authority (oral Torah) when it comes to interpretation. When there are different (seemingly conflicting) viewpoints (interpretations) then according to halakhah you must go with the precedence. This is seens as The athoritive inspiration in Judaisim. So the question is WHY when we read the writtings of the sages prior to the 1st century was the precedence differ than today's general interpretation??? Prior to the 1st century the elders constantly related Is.53 not only to Israel asa a whole but spacifically and directly to king Messiah. Any change to the precedence thus creates a new doctrine thus a new religion (interestingly enough at the same time as the rise of Jews believeing Yeshua was this messiah). The only conclusion we can draw for rejecting the prior interpretation of the sages was that some were offended by Messiah as he was a threat to their social status (authority). ...........

Yalkut Schimeon ( ascribed to Rabbi Simeon Kara, 12th Century ) says on Zech.4:7: "He ( the king Messiah ) is greater than the patriarchs, as it is said, 'My servant shall be high, and lifted up, and lofty exceedingly' (Isa. 52:13)."

Pesiqta Rabbati (ca.845)on Isa. 61,10: "The world-fathers (patriarchs) will one day in the month of Nisan arise and say to (the Messiah): 'Ephraim, our righteous Anointed, although we are your grandparents, yet you are greater than we, for you have borne the sins of our children, as it says: 'But surely he has borne our sicknesses and carried our pains; yet we did esteem him stricken, smitten of God and afflicted. But he was pierced because of our transgressions, he was bruised for our iniquities: the chastisement of our peace was laid upon him and through his wounds we are healed'(Isa.53,4-5)."

Rabbi Simeon Ben Jochai (2.Century), Zohar,, part II, page 212a and III,
page 218a, Amsterdam Ed.): "There is in the garden of Eden a palace called : 'The palace of the sons of sickness, <, this palace the Messiah enters, and summons every sickness, every pain, and every chastisement of Israel: they all come and rest upon Him. And were it not that He had thus lightened them off Israel, and taken them upon Himself, there had been no man able to bear Israels chastisement for the transgression of the law; this is that which is written, 'Surely our sicknesses he has carried' Isa.53,4).- As they tell Him (the Messiah) of the misery of Israel in their captivity, and of those wicked ones among them who are not attentive to know their Lord, He lifts up His voice and weeps for their wickedness; and so it is written,'He was wounded for our transgressions' (Isa.53,5). Midrash (on Ruth 2,14): "He is speaking of the King Messiah - 'Come hither', i.e.">Draw near to the throne<; 'eat of the bread', i.e.>, The bread of the kingdom.' This refers to the
chastisements<, as it is said, 'But he was wounded for our transgressions, bruised for our iniquities' (Isa.53,5). Rabbi Elijah de Vidas (16.Century) : "The meaning of 'He was wounded for our transgressions, bruised for our iniquities' is, that since the Messiah bears our iniquities which produce the ef fect of His being bruised, it follows that whoever will not
admit that Messiah thus suffers for our iniquities must endure and suffer for them himself. ........ 

Zohar: "`He was wounded for our transgressions,' etc....There is in the Garden of Eden a palace called the Palace of the Sons of Sickness; this
palace the Messiah then enters, and summons every sickness, every pain, and
every chastisement of Israel; they all come and rest upon him. And were it not
that he had thus lightened them off Israel and taken them upon himself, there
had been no man able to bear Israel's chastisements for the transgression of the
law: and this is that which is written, `Surely our sicknesses he hath

Babylonian Talmud: "The Messiah --what is his name?...The Rabbis say, The
Leper Scholar, as it is said, `surely he has borne our griefs and carried our
sorrows: yet we did esteem him a leper, smitten of God and
afflicted...'" (Sanhedrin 98b)
 Rabbi Mosheh Kohen Ibn Crispin: This rabbi described those who interpret Isaiah 53 as referring to Israel as those:"having forsaken the knowledge of our Teachers, and inclined after the stubbornness of their own hearts,' and of their own opinion, I am pleased to interpret it, in accordance with the teaching
of our Rabbis, of the King Messiah....This prophecy was delivered by Isaiah at the divine command for the purpose of making known to us something about the nature of the future Messiah, who is to come and deliver Israel, and his life from the day when he arrives at discretion until his (2) advent as a redeemer, in order that if anyone should arise claiming to be himself the Messiah, we may reflect, and look to see whether we can observe in him any resemblance to the traits described here; if there is any such resemblance, then we may believe that he is the Messiah our righteousness; but if not, we cannot do so." (From his commentary on Isaiah, quoted in The Fifty-third Chapter of Isaiah According to the Jewish Interpreters, Ktav Publishing House, 1969, Volume 2, pages 99-114.).......

Jewish Targum declares Is.53 was about Mashiach long before Rashi (1040 –1105) attempted to change interpretation following Yeshua's crucifixion.
Also in referance to Is.53:

Rabbi Yafeth Ben Ali ( second half of the 10th Century):
"As for myself, I am inclined to regard it as alluding to the Messiah."

Talmud Sanhedrin (98b): "Messiah ...what is his name? The Rabbis say,'The leprous one'; those of the house of the Rabbi (Jehuda Hanassi, the author of the Mishna, 135-200) say: 'Cholaja' (The sickly), for it says, 'Surely he has borne our sicknesses' etc. (Isa.53,4)."................. The Zohar supports this concept with a citation from Isaiah 53, the Messianic prophecy most widely quoted by Christians and Messianic Jews.

The children of the world are members of one another, and when the Holy One desires to give healing to the world, He smites one just man amongst them, and for his sake heals all the rest. Whence do we learn this? From the saying, "He was wounded for our transgressions, bruised for our iniquities" [Isa. 53:5], i.e., by the letting of his blood – as when a man bleeds his arm – there was healing for us – for all the members of the body. In general a just person is only smitten in order to procure healing and atonement for a whole generation

Babylonian Talmud Shabbat 32a For whoever ascends the scaffold to be punished, if he has great advocates he is saved, but if not he is not saved. And these are man's advocates: repentance and good deeds. And even if nine hundred and ninety-nine argue for his guilt, while one argues in his favour, he is saved, for it is said, If there be with him an angel, an advocate, one among a thousand, To shew unto man what is right for him; Then he is gracious unto him, and saith, Deliver him from going down to the pit, etc.18 R. Eliezer the son of R. Jose the Galilean said: Even if nine hundred and ninety-nine parts of that angel are in his disfavour and one part is in his favour, be is saved, for it is said, 'an advocate, one part in a thousand'.
33b For R. Gorion-others state, R. Joseph son of R. Shemaiah-said: When there are righteous men in the generation, the righteous are seized [by death] for the [sins of the] generation; when there are no righteous in a generation, school-children are seized for the generation...... To ignore any realtion to Messiah in Is.53 is a MODERN interpretation thus a New doctrine.... there is no qualified "rabbi" that disagree with the authority of precedence unless you want to mention a karaite (& if you do this you really have no solid authority to claim much on Is.53). I agree precedence can be currupt and we can see how leaning upon it can cause curruption of justice even in modern day court systems however it only becomes currupt when the traditions add in leaven. However the earlier Jewish precedence highlighted Messiah in Is.53 as i have documented. To say they are wrong and to change it is to change the traditions that are Judaism

Determining the "He, Him, a man" is it? Tell me this,* Is.53:4,5,6 if you want to say all the above are only Israel in general, Then how do you relate "Surely hath borne our griefs". The sentance structure doesnt allow for We (Israel) borne the griefs of ourselves Its an Emphatic direct relation. It doesnt allow for a "we" were wounded for our transgressions bruised for our iniquites and the chastisment of us was upon us nor does it properly read that with our strips we are healed. These are not plurals. You may attempt to say Israel as a kingdom is a emphatic in realtion to the general people. G-D has always provided the atonements and doesnt do so with something with blemish is which is what your are attempting to say.vs.6 Hashem hath laid upon Him (cant be us) the iniquity of us all. Cause the iniquity is upon them thus they are not a proper sacrifice.

How does Israel atone for Israel while Israel is in iniquity (has blemish)? THEY CAN'T. Even the priests of the priesthood had to make sacrifices for themselves (in their iniquity) with a sacrice that was free of blemish before making atonement for Israel with a sacrifice free of blemish (which G-D provides). (Lev.16:16-17/ Heb.7:27/ Heb.10:1 / Lev.9:7/ 2 Chron.35:14/ ...)

The crusifixtion mentioned in the Tanakh ("OT"):

- Dan.9 (:26) clearly says Messiah will be "cut off" (killed) prior to the destruction of the (second) temple (the 2nd temple was destroyed in 70 ad thus this had to have already happened).

-  Eze.44:1-3 says the golden (eastern) gate would be sealed after the Lord (Messiah) entered therein and made atonement. It too has been sealed (Bricked up) never to be used again as you can observe by looking at it today.

- Is.53 says the redeemer of Israel will take on the iniquities of the people (happened at the cross). That he was wounded for our transgressions. He was affilicted, brought as a lamb to the slaughter, his soul made an offering for sin.

- The First word of Torah is "Barashet" translated as "In The Beginning" and the Hebrew letters are Bet, Yod, Shin, Aleph, Resh Bet. Each letter in Hebrew has a meaning and a symbol. Bet - house tent and means Family/ Resh mans head, first or highest- Bet and Resh together form the Hebrew word Bar which is translated " son of" and with seperation the two letters together still mean head of house or first in the house (first born) / Aleph- ox or bulls head - first ultimate, strength, Power, G-D/ Shin teeth- to destroy or consume/ Yod- arm/ hand /finger- works effort, power/ Tav- a literal cross- sign, signal, mark of covenant/// All together these letters relay the message -"The Son Of G-D will be destroyed (killed) by his own hand on a Cross" 

- Zech.12:10 says Messiah (ben Yoseph) will be peirced. 

-Ps.22 describes the crucifixion. 

The Cross is mentioned as a tree several times (Acts 5:30; 10:39; 13:29; 1 Peter 2:24) and Gen. mentions the tree of life overcoming the wage of sin.

Gen.3:15 mentions seed of the woman overcoming the serpent.....

 Is.11:1-2 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: 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; (Jer.23/ Eze.34,37)


Qumran (Dead sea) scrolls Document 13 (from 11th cave) are very messianic based and seems to describe Yeshua (Jesus) in detail in relation to Tanakh, making connection between Melchisedec and Christ and comparing these surrounding scriptures and others/ Is.61:2 - year of Adonai's favor /(Is.52:7) The author of the scroll went on to speak in relation to Melchisedek that he would sit in heaven in the midst of heavenly beings & will judge the people quoting parts of Ps.7 & 82 and it was expressed that Melchisedek would announce the jubilee foretold in Lev.25:13 & Is.61:1-3 that he would then defeat Satan and his minions rescue the captives, heal the sick & forgive Israel of her sin (keep in mid this is an ancient text), the redeemer of Israel. Through this figure the prophecy of Is.52:7 will be fulfilled. (4q521 scroll dates to the middle of the first century BCE) Ps.146:7-8  (This Psalm says it's the LORD himself that creates the heavens and the earth and the scroll says heaven and earth obeys Messiah Through whom G-D will do wondrous deeds such as healing the sick feeding the hungry and setting prisoners free)


("rabbinic" viewpoints:

1 Cor.15:3-4 - Is.53/ Hosea 6:2/ Ps.22/...


Dan.9 foretold of the first coming of King Messiah Yeshua (to the date) ;

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Comment by William H. on March 17, 2020 at 8:18pm
Comment by His_Will on January 31, 2020 at 8:56pm
Comment by William H. on October 10, 2019 at 8:15pm

What Will the Mashiach Do? (hide)

Before the time of the mashiach, there shall be war and suffering (Ezekiel 38:16)

The mashiach will bring about the political and spiritual redemption of the Jewish people by bringing us back to Israeland restoring Jerusalem (Isaiah 11:11-12; Jeremiah 23:8; 30:3; Hosea 3:4-5). He will establish a government in Israel that will be the center of all world government, both for Jews and gentiles (Isaiah 2:2-4; 11:10; 42:1). He will rebuild the Temple and re-establish its worship (Jeremiah 33:18). He will restore the religious court system of Israel and establish Jewish law as the law of the land (Jeremiah 33:15) -Judaism 101 

Comment by William H. on July 4, 2019 at 1:12am

Chabad on Moshiach (Ben David) just for info

Comment by William H. on May 22, 2019 at 7:01pm
Comment by His_Will on September 2, 2018 at 10:26pm

Messiah as Elohim
"Your throne, O Elohim, is forever and ever" (Psalm 45:6, Heb v. 7). This royal wedding psalm is addressed to the Davidic King in Jerusalem and (many believe) to the future Messianic King. Can the Hebrew David-Messiah rightly be called "God"?

It's not unthinkable for the anointed king to "be God" to the nation. He sits on "the throne of Yahveh" (1 Chron 29:23), at Yahveh's "right hand" (Ps 110:1) as his "Son" (Ps 2:7).

King David was called God's "angel" (2 Sam 14:17; 19:27). "Angel" (from Greek angelos) merely means a messenger or ambassador. The idea that David was God's physical, speaking representative on earth finds further expansion centuries later in a prophecy in Zechariah 12:8: "In that day . . . the House of David will be like elohim, like the angel of YHVH." A key prophetic text in the Septuagint calls the Davidic Messiah, "Messenger of the Great Council" (Isa 9:6).  Link

Comment by William H. on August 7, 2018 at 10:09pm

Ps. 150 Praise ye the Lord. Praise God in his *sanctuary: praise him in the *firmament of his *power.
....(Body and position of Moshiach directly mentioned.?!)....

2 Praise him for his mighty acts: praise him according to his excellent greatness.

3 Praise him with the sound of the trumpet: praise him with the psaltery and harp.

4 Praise him with the timbrel and dance: praise him with stringed instruments and organs.

5 Praise him upon the loud cymbals: praise him upon the high sounding cymbals.

6 Let *every *thing *that *hath *breath praise the Lord. *Praise *ye *the *Lord.
...(time of Moshiach’s reign?) .....

Comment by William H. on August 7, 2018 at 10:07pm
Comment by William H. on October 16, 2017 at 7:47pm

By tradition (Rambam) some claim If Messiah is killed before fulfilling all these:
1.) Compel all of Israel to walk in the way of Torah
2.) Repair the breaches in observance
3.) Fight the wars of G-d
4.) Build the Beis Hamikdash in its place
5.) Gather in the dispersed exiles of Israel

he can’t be identified as Moshiach. Notice these are roles of messiah ben David 


list dies 

Maimonides  (Rambam)uses these markers;

“Can a dead man be Moshiach?”

Comment by His_Will on October 7, 2015 at 2:51am

n the Babylonian Talmud Sanhedrin 98b Menahem ben Hezekiah is also mentioned along with a list of other names of the messiah suggested by different rabbis. Again he is not referred to directly as the Messiah ben Joseph. Menahem’s name translates as “the comforter”. The Rabbis also called the messiah the leper scholar, using a pun related to a disciple of Rabbi Judah haNasi who was smitten by leper. The passage states that he has borne our grief and carried our sorrows. Yet we esteemed him a leper smitten by god.

Babylonian Talmud Sukkah 52a records of a dispute between Rabbi Dosa ben Harkinas and other unnamed rabbis. Rabbi Dosa takes Zechariah 12:10 to apply to the mourning for Messiah ben Joseph, while the rabbis think the mourning is for the evil inclination. The talmudic redactor sides with Rabbi Dosa: the mourning is for Messiah ben Joseph. (Mourning the Evil Inclination, he adds, would be absurd.) It then speaks of how Ben Joseph's death frightens Messiah ben David, so that he urgently prays for his life to be spared.

Babylonian Talmud Sukkah 52b presents the Four Craftsmen. Each may have a role to play in the ushering in the messianic age they are listed as Elijah, Messiah ben David, Righteous Priest and Messiah ben Joseph.


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