Difference between revisions of "Messiah"

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The title 'Messiah' ([[Hebrew]] ''mashiach'', 'anointed') applies to any Israelite king or High Priest since the time of King [[Saul]]. Consequently King [[David]] refers to himself as 'Messiah' (usually translated literally in English as 'Anointed', although the [[Septuagint]], translated before the Gospels were written, uses χριστος) throughout the [[Psalms]]. Christians (using the [[Greek]] translation of the term, ''Christos'') apply the term to [[Jesus]] of Nazareth, while Jews, Christians and Muslims alike also use it to refer to the expected Messiah-to-come who will usher in the final Kingdom of [[God]] on earth predicted by numerous passages in the [[Bible]], and whom Christians identify with Jesus himself.
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The title 'Messiah' ([[Hebrew]] ''mashiach'', 'anointed') applies to any Israelite king or High Priest since the time of King [[Saul]]. Consequently King [[David]] refers to himself as 'Messiah' throughout the [[Psalms]]. Here, though, the title is usually translated literally into English as 'Anointed', while the Greek [[Septuagint]], translated from the Hebrew before the Gospels were written, actually renders it as χριστος, i.e. 'Christ'. Christians, using the same [[Greek]] translation of the term, apply the word 'Christ' to [[Jesus]] of Nazareth, while Jews, Christians and Muslims alike also use the term 'Messiah' to refer to the expected Messiah-to-come who will usher in the final Kingdom of [[God]] on earth predicted by numerous passages in the [[Bible]], and whom Christians identify with Jesus himself.
  
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As a result of the association with King David and the Psalms, the [[Old Testament]] prophets universally saw the coming Messiah as 'David returned' ('and David shall forever be their Prince', says [[Jeremiah]]), but the associated Hebrew term 'Messiah ben David' was then taken by the [[gospel]] writers to suggest that Jesus must have been a ''Son'' of David - a fact which then resulted in the dubious (and conflicting) claims about Jesus' ancestry that are presented in the early parts of the gospels of [[Matthew]] and [[Luke]]. At Matthew 22:41-46, however, Jesus himself denies the idea.
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As a result of the association with King David and the Psalms, the [[Old Testament]] prophets universally saw the coming Messiah as 'David returned' ('and David shall forever be their Prince', says [[Jeremiah]]), but the associated Hebrew term 'Messiah ben David' was then taken by the [[gospel]] writers to suggest that Jesus must have been a ''Son'' of David - a fact which then resulted in the dubious (and [[Alleged Bible contradictions|conflicting]]) claims about Jesus' ancestry that are presented in the early parts of the gospels of [[Matthew]] and [[Luke]]. At Matthew 22:41-46, however, Jesus himself denies the idea.
  
 
==Sources==
 
==Sources==

Revision as of 09:24, April 2, 2007

The title 'Messiah' (Hebrew mashiach, 'anointed') applies to any Israelite king or High Priest since the time of King Saul. Consequently King David refers to himself as 'Messiah' throughout the Psalms. Here, though, the title is usually translated literally into English as 'Anointed', while the Greek Septuagint, translated from the Hebrew before the Gospels were written, actually renders it as χριστος, i.e. 'Christ'. Christians, using the same Greek translation of the term, apply the word 'Christ' to Jesus of Nazareth, while Jews, Christians and Muslims alike also use the term 'Messiah' to refer to the expected Messiah-to-come who will usher in the final Kingdom of God on earth predicted by numerous passages in the Bible, and whom Christians identify with Jesus himself.

As a result of the association with King David and the Psalms, the Old Testament prophets universally saw the coming Messiah as 'David returned' ('and David shall forever be their Prince', says Jeremiah), but the associated Hebrew term 'Messiah ben David' was then taken by the gospel writers to suggest that Jesus must have been a Son of David - a fact which then resulted in the dubious (and conflicting) claims about Jesus' ancestry that are presented in the early parts of the gospels of Matthew and Luke. At Matthew 22:41-46, however, Jesus himself denies the idea.

Sources

  • Armstrong, K., The Battle for God (Harper Perennial, 2000)
  • Burrows, M., The Dead Sea Scrolls (Secker & Warburg, 1956)
  • Cruden, A., Complete Concordance to the Old and New Testaments (Lutterworth, 1930)
  • Cross, C., Who Was Jesus? (Hodder & Stoughton, 1970)
  • Finkelstein, I. and Silberman, N. A, The Bible Unearthed (The Free Press/Simon & Schuster, 2001)
  • The Holy Bible (King James Version)
  • James, M. R., The Apocryphal New Testament (Clarendon, Oxford, 1953)
  • The New English Bible (Oxford & Cambridge University Presses, 1970)
  • The New Jerusalem Bible (Darton, Longman & Todd, 1990)
  • Lemesurier, P., The Armageddon Script (Element Books, 1981)
  • Peake, A.S., Commentary on the Bible (Nelson, 1962)
  • Powell Davies, A., The Meaning of the Dead Sea Scrolls (Mentor Books, New York, 1956)
  • Schonfield, H. J., The Passover Plot (Hutchinson, 1965)
  • Schonfield, H. J., The Pentecost Revolution (Macdonald, 1974)
  • Schonfield, H.J., Those Incredible Christians (Bernard Geis, New York, 1968)
  • Various. The Sepuagint [1]
  • Vermes, G., The Dead Sea Scrolls in English (Penguin, 1968)
  • Vermes, G., The Dead Sea Scrolls: Qumran in Perspective (Collins, 1977)
  • Vermes, G., Jesus the Jew (Collins, 1973)
  • Young, R., Analytical Concordance to the Holy Bible (Lutterworth, 1939)
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