The Messiah in Hebrew Scripture and Tradition

The term "Messiah" (Hebrew: mashiah) means "anointed" and is rendered in the Septuagint (LXX) as "Christos" ^[1]. This designation was applied to individuals consecrated for specific offices through anointing with oil, including priests (Exodus 28:41), prophets (1 Kings 19:16), and kings (1 Samuel 9:16) ^[1]. Kings of Israel, for instance, were called "anointed" due to their mode of consecration ^[2]. The Greek form "Messias" appears twice in the New Testament, in John 1:41 and 4:25 ^[1].

In a broader sense, the Messiah refers to the anticipated Prince of the chosen people, whose coming was foretold by Old Testament prophets to fulfill God's purposes and redeem His people ^{[2, 4]}. This "great Messiah" is described as anointed "above his fellows" (Psalm 45:7), encompassing the roles of priest, prophet, and king ^[1]. The concept of a coming Messiah is a central theme, described as a "golden thread" running through the Old Testament, intended to foster faith in his arrival and prepare the world for that event ^[4].

Messianic prophecies in the Hebrew Scriptures often describe a figure who would bring about significant change and salvation. For example, Isaiah 52:13–53:12 is a prominent passage known as the fourth of four "Servant Songs," which speaks of a promised servant ^[8]. This poetic structure details the servant's exaltation (Isaiah 52:13), humiliation (Isaiah 52:14–53:9), and ultimate exaltation (Isaiah 53:10-12) ^[8]. The suffering of this faithful servant is presented as bringing reconciliation between God and humanity ^[8]. The prophet Isaiah also uses the metaphor of a shepherd to describe God's care for His people, a metaphor later applied to the Messiah (Isaiah 40:11) ^[9].

The Dead Sea Scrolls provide insight into pre-Christian Jewish messianic expectations. Texts like 4Q252 interpret Genesis 49:10, stating that "Judah...until the Messiah of Righteousness comes, the Branch of David," which is considered a clear messianic reading ^[3]. Another text, 11Q13 (Melchizedek), presents Melchizedek as an eschatological, angelic figure who will execute divine judgment and "atone for all the sons of light," providing background for the Christological use of Melchizedek in Hebrews 7 ^[3]. Fragment 5 of 4Q285, sometimes called the "Pierced Messiah" fragment, also discusses a messianic figure ^[5].

The suffering servant described in Isaiah 53 is a key aspect of messianic prophecy. This passage speaks of the servant's suffering as a means of atonement and justification ^{[7, 8]}. The passage in Isaiah 53:7-8, which describes the suffering servant, is explicitly referenced in Acts 8:32-33 as the Scripture being read by the Ethiopian eunuch, a passage understood to refer to Jesus ^[6]. The correspondence between these prophecies and the life of Jesus Christ is considered so precise that it could not be attributed to chance ^[12]. The idea that God identifies with and suffers alongside His people is also present in Isaiah, where it is noted that God suffered with them, and Jesus later suffered on behalf of humanity (Isaiah 63:9) ^[10].

The expectation of the Messiah also includes the restoration of Israel. Ezekiel 17:22 speaks of Jehovah Himself appearing as the Redeemer of His people when their state seems beyond recovery, planting a scion from the house of David, which is understood to refer to the Messiah ^[11]. This messianic figure is seen as fulfilling the everlasting covenant with the house of David ^[11].

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Messiah — (Heb. mashiah), in all the thirty-nine instances of its occurring in the Old Testament, is rendered by the LXX. "Christos." It means anointed. Thus priests (Ex. 28:41; 40:15; Num. 3:3), prophets (1 Kings 19:16), and kings (1 Sam. 9:16; 16:3; 2 Sam. 12:7) were anointed with oil, and so consecrated to their respective offices. The great Messiah is anointed "above his fellows" (Ps. 45:7); i.e., he embraces in himself all the three offices. The Greek form "Messias" is only twice used in the New Testament, in John 1:41 and 4:25 (R.V., "Messiah"), and in the Old ”
Smith's Bible Dictionary “Smith's Bible Dictionary: Messiah — (anointed). This word (Mashiach) answers to the word Christ (Christos) in the New Testament, and is applicable in its first sense to any one anointed with the holy oil. The kings of Israel were called anointed, from the mode of their consecration. (1 Samuel 2:10,35; 12:3,5) etc. This word also refers to the expected Prince of the chosen people who was to complete God's purposes for them and to redeem them, and of whose coming the prophets of the old covenant in all time spoke. He was the Messiah, the Anointed, i.e. consecrated as the king and prophet by God'”
Dead Sea Scrolls “Pesharim and Other Notable Texts (2nd-1st century BCE), section 8: Judah...until the Messiah of Righteousness comes, the Branch of David") -- one of the clearest messianic readings of this verse in pre-Christian Jewish literature. 11Q13 (Melchizedek): An eschatological text that presents Melchizedek as a heavenly, angelic figure who will execute divine judgment at the end of the tenth jubilee. Melchizedek is identified with the Elohim of Psalm 82:1 and is said to "atone for all the sons of light." This text provides essential background for the Christological use of Melchizedek in Hebrews 7. 4”
Easton's Bible Dictionary “Easton's Bible Dictionary: Prophecy — Or prediction, was one of the functions of the prophet. It has been defined as a "miracle of knowledge, a declaration or description or representation of something future, beyond the power of human sagacity to foresee, discern, or conjecture." (See [509]PROPHET.) The great prediction which runs like a golden thread through the whole contents of the Old Testament is that regarding the coming and work of the Messiah; and the great use of prophecy was to perpetuate faith in his coming, and to prepare the world for that event. But there are many subordinate an”
Dead Sea Scrolls “Pesharim and Other Notable Texts (2nd-1st century BCE), section 4: describes Jesus as a heavenly high priest ministering in the "true" tabernacle in heaven (Hebrews 8:1-5, 9:11-14), and for the heavenly liturgy described in Revelation 4-5. WAR RULE VARIANTS (4Q285, 11Q14) Introduction Several fragmentary texts from Caves 4 and 11 preserve material related to but distinct from the main War Scroll (1QM). The most discussed of these is 4Q285, sometimes called the "Pierced Messiah" fragment or the Sefer ha-Milhamah (Book of War). The "Pierced/Piercing Messiah" Fragment (4Q285, fragment 5) This sma”
Acts (Protestant academic) “Tyndale House on Acts 8:32: 8:32-33 The passage of Scripture was Isa 53:7-8, one of the Servant Songs of Isaiah, a passage that speaks of the suffering servant of the Lord.”
Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 53:11: Jehovah is still speaking. see of the travail--He shall see such blessed fruits resulting from His sufferings as amply to repay Him for them (Isa 49:4-5; Isa 50:5, Isa 50:9). The "satisfaction," in seeing the full fruit of His travail of soul in the conversion of Israel and the world, is to be realized in the last days (Isa 2:2-4). his knowledge--rather, the knowledge (experimentally) of Him (Joh 17:3; Phi 3:10). my . . . servant--Messiah (Isa 42:1; Isa 52:13). righteous--the ground on which He justifies others, His own righteousness (Jo1 2:1)”
Isaiah (Protestant academic) “Tyndale House on Isaiah 52:13: 52:13–53:12 This is the fourth of four passages that speak about the promised servant (see study note on 42:1-4). The Hebrew poem is carefully constructed in five three-line stanzas. It begins with the servant’s exaltation (52:13), proceeds to his humiliation (52:14–53:9), and ends with his exaltation (53:10-12). The faithful servant’s suffering would bring reconciliation between God and humans. The Lord Jesus perfectly fulfilled this prophecy (see ch 40; Matt 8:17; Acts 8:30-35; Rom 10:15-17; 15:21; 1 Pet 2:24-25). 52:13 prosper . . . be highly exalted: The serv”
Isaiah (Protestant academic) “Tyndale House on Isaiah 40:11: 40:11 Isaiah used the familiar biblical metaphor of a shepherd to speak of God’s care for his people (see also 49:10; Ps 23:1; Jer 3:15; 23:4; Ezek 34:11-17; Matt 2:6; John 10:1-18).”
Isaiah (Protestant academic) “Tyndale House on Isaiah 63:9: 63:9 he also suffered: God identified with his suffering people, and their suffering brought him grief. Later, Jesus suffered on behalf of all humanity. • and he personally rescued them: e.g., see Exod 12:25-33; 14:10-31; 23:20-23.”
Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 17:22: When the state of Israel shall seem past recovery, Messiah, Jehovah Himself, will unexpectedly appear on the scene as Redeemer of His people (Isa 63:5). I . . . also--God opposes Himself to Nebuchadnezzar: "He took of the seed of the land and planted it (Eze 17:3, Eze 17:5), so will I, but with better success than he had. The branch he plucked (Zedekiah) and planted, flourished but for a time, to perish at last; I will plant a scion of the same tree, the house of David, to whom the kingdom belongs by an everlasting covenant, and it shall be the she”
Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 52:13: Here the fifty-third chapter ought to begin, and the fifty-second chapter end with Isa 52:12. This section, from here to end of the fifty-third chapter settles the controversy with the Jews, if Messiah be the person meant; and with infidels, if written by Isaiah, or at any time before Christ. The correspondence with the life and death of Jesus Christ is so minute, that it could not have resulted from conjecture or accident. An impostor could not have shaped the course of events so as to have made his character and life appear to be a fulfilment of it.”

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