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The title '''Messiah''' ([[Hebrew]] ''[[Moshiach|mashiach]]'', 'anointed') literally applies to anyone annointed by God.  It was used to refer to the kings of [[Israel]] as well as the [[High Priest]].  However, [[Messianic_Prophecies|the references]] to '''The Messiah''' (The Anointed) talk of a single figure who will establish God's kingdom for all time.  This term in Greek as ''The Christ'' in the [[Septuagint|Greek translation]] of the [[Old Testament]] that was in common use by the time of [[Jesus]] became the term used to describe Jesus himself, revealed as the Messiah in the [[New Testament]].

The title '''Messiah''' ([[Hebrew]] ''[[Moshiach|mashiach]]'', 'anointed') literally applies to anyone annointed by God.  It was used to refer to the kings of [[Israel]] as well as the [[High Priest]].  However, [[Messianic Prophecies|the references]] to '''The Messiah''' (The Anointed) talk of a single figure who will establish God's kingdom for all time.  This term in Greek as ''The Christ'' in the [[Septuagint|Greek translation]] of the [[Old Testament]] that was in common use by the time of [[Jesus]] became the term used to describe Jesus himself, revealed as the Messiah in the [[New Testament]].

[[Image:Michelangelo Crucifix from the Santo Spirito Convent..jpg|180px|right|Crucifix from the Santo Spirito Convent]]

[[Image:Michelangelo Crucifix from the Santo Spirito Convent..jpg|180px|right|Crucifix from the Santo Spirito Convent]]

These "two Messiahs" remains two for orthodox Judaism, with by far, the emphasis on the Royal King Messiah, whereas in Christianity, they find their resolution in the Death and Resurrection of the One Messiah, Jesus of Nazareth.  Commenting on the Son of Psalm 2, "The Rabbis have said that this means the Messiah, the Son of David, who is to come quickly in our time. The Holy One will say to him: ‘Ask of me, and I will give it to you,’ as it is said... ‘this day I have begotten you; ask of me, and I will make the nations your inheritance.’ And because he saw the Messiah, the Son of Joseph, who was killed… I will ask you for nothing more than life…" (Sukka 52a) Here in summary are some of the two lines of prophetic Scriptures, the one of Messiah ben David, and the other of Messiah ben Yosef.

These "two Messiahs" remains two for orthodox Judaism, with by far, the emphasis on the Royal King Messiah, whereas in Christianity, they find their resolution in the Death and Resurrection of the One Messiah, Jesus of Nazareth.  Commenting on the Son of Psalm 2, "The Rabbis have said that this means the Messiah, the Son of David, who is to come quickly in our time. The Holy One will say to him: ‘Ask of me, and I will give it to you,’ as it is said... ‘this day I have begotten you; ask of me, and I will make the nations your inheritance.’ And because he saw the Messiah, the Son of Joseph, who was killed… I will ask you for nothing more than life…" (Sukka 52a) Here in summary are some of the two lines of prophetic Scriptures, the one of Messiah ben David, and the other of Messiah ben Yosef.

==Messiah son of David:==

==Messiah son of David==

* Old Testament:

* Old Testament:

This prophecy speaks of a certain descendant of David who will be a "branch of righteousness" and king, will save Judah and Israel, and will be called "YHWH Our Righteousness" (יהוה צדקנו). The [[Talmud]] tells us that Rabbis Shmuel Ben Nahman (260 AD) and Abba Bar Kahana (300 AD) came to the conclusion that this divine name, "YHWH our Righteousness" is none other than "the name of the Messiah" (Baba Bathra 75b, cf. Santala, p. 64).  

This prophecy speaks of a certain descendant of David who will be a "branch of righteousness" and king, will save Judah and Israel, and will be called "YHWH Our Righteousness" (יהוה צדקנו). The [[Talmud]] tells us that Rabbis Shmuel Ben Nahman (260 AD) and Abba Bar Kahana (300 AD) came to the conclusion that this divine name, "YHWH our Righteousness" is none other than "the name of the Messiah" (Baba Bathra 75b, cf. Santala, p. 64).  

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The Talmud and [[Midrash]] confirm that the king who will enter Jerusalem on a donkey is the Son of David and Savior: “The Son of David will come only in a generation which is either altogether righteous or altogether wicked… if they are righteous he will come in the clouds. If not, he will come humbly and riding on a donkey.” (Sanhedrin 97b) (cf. Santala, p. 55)

The Talmud and [[Midrash]] confirm that the king who will enter Jerusalem on a donkey is the Son of David and Savior: “The Son of David will come only in a generation which is either altogether righteous or altogether wicked… if they are righteous he will come in the clouds. If not, he will come humbly and riding on a donkey.” (Sanhedrin 97b) (cf. Santala, p.&nbsp;55)

“Just as there was a First Saviour so there will be a Last. Just as it is said of the First Saviour (Ex 4:20) that ‘He took his wife and sons and put them on a donkey’, so it is said of the Last Saviour that ‘He is lowly and riding on a donkey’ (Zech 9:9). (Midrash Qoheleth Rabbati 1) (cf. Santala, p. 59) Jesus indeed rode into Jerusalem on a donkey, as a sign of lowliness and subjection, yet also as the sign of his Messianic kingship:  

“Just as there was a First Saviour so there will be a Last. Just as it is said of the First Saviour (Ex 4:20) that ‘He took his wife and sons and put them on a donkey’, so it is said of the Last Saviour that ‘He is lowly and riding on a donkey’ (Zech 9:9). (Midrash Qoheleth Rabbati 1) (cf. Santala, p.&nbsp;59) Jesus indeed rode into Jerusalem on a donkey, as a sign of lowliness and subjection, yet also as the sign of his Messianic kingship:  

Midrash Ruth, commenting on Ruth 2:14, discusses the "Messianic meal": "The fifth interpretation of [Ruth 2:14] makes it refer to the Messiah. Come hither: approach to royal state. And eat of the bread refers to the bread of royalty; and dip thy morsel in the vinegar refers to his sufferings, as it is said, but he was wounded because of our transgressions (Isa 53:5). (Ruth Rabbah 5:6)  

Midrash Ruth, commenting on Ruth 2:14, discusses the "Messianic meal": "The fifth interpretation of [Ruth 2:14] makes it refer to the Messiah. Come hither: approach to royal state. And eat of the bread refers to the bread of royalty; and dip thy morsel in the vinegar refers to his sufferings, as it is said, but he was wounded because of our transgressions (Isa 53:5). (Ruth Rabbah 5:6)  

Rabbi Elia de Vidas writes: “Thus the Messiah suffered on account of our sins, and was wounded; He who does not wish the Messiah to be wounded for our transgressions may choose himself to suffer and carry his own sins.” (cf. Santala, p. 202)  

Rabbi Elia de Vidas writes: “Thus the Messiah suffered on account of our sins, and was wounded; He who does not wish the Messiah to be wounded for our transgressions may choose himself to suffer and carry his own sins.” (cf. Santala, p.&nbsp;202)  

The Talmud also associates the suffering servant with the Messiah: "What is the Messiah's name? ... the Rabbis said: His name is 'the leper scholar,' as it is written, surely he hath borne our griefs, and carried our sorrows: yet we did esteem him a leper, smitten of God, and afflicted (Isa 53:4). (Sanhedrin 98b)  

The Talmud also associates the suffering servant with the Messiah: "What is the Messiah's name? ... the Rabbis said: His name is 'the leper scholar,' as it is written, surely he hath borne our griefs, and carried our sorrows: yet we did esteem him a leper, smitten of God, and afflicted (Isa 53:4). (Sanhedrin 98b)  

{{quotebox|Then, before the creation, he already set up the Temple and the Messiah… the Messiah our righteousness has turned away from us, and can find no-one who can justify us. The yoke of our sins and our transgressions is a burden to us; and he was wounded for our transgressions, he suffered on his shoulders our iniquities; there is forgiveness for our sins. In his wounds we are healed; it is time to create forever a new creation… He is our God, our Father, our King, he is our Saviour and he will liberate and redeem us for a second time and let us hear of his grace a second time…” (Mahzor Rabbah for the Great Day of Atonement) (Santala, p. 207) }}

{{quotebox|Then, before the creation, he already set up the Temple and the Messiah… the Messiah our righteousness has turned away from us, and can find no-one who can justify us. The yoke of our sins and our transgressions is a burden to us; and he was wounded for our transgressions, he suffered on his shoulders our iniquities; there is forgiveness for our sins. In his wounds we are healed; it is time to create forever a new creation… He is our God, our Father, our King, he is our Saviour and he will liberate and redeem us for a second time and let us hear of his grace a second time…” (Mahzor Rabbah for the Great Day of Atonement) (Santala, p. 207) }}

==See Also==

==See also==

*[[Jesus Christ]]

*[[Jesus Christ]]

*[[Messianic Judaism]]

*[[Messianic Judaism]]

*[[Essay: The superiority of the King James Bible: Looking through!]]

*[[Essay: The superiority of the King James Bible: Looking through!]]

==External Links==

==External links==

* Armstrong, K., ''The Battle for God'' (Harper Perennial, 2000)

* Armstrong, K., ''The Battle for God'' (Harper Perennial, 2000)

* Burrows, M., ''The Dead Sea Scrolls'' (Secker & Warburg, 1956)

* Burrows, M., ''The Dead Sea Scrolls'' (Secker & Warburg, 1956)