Old Testament messianic prophecies quoted in the New Testament

Scholars have observed that few of these citations are actual predictions in context; the majority of these quotations and references are taken from the prophetic Book of Isaiah, but they range over the entire corpus of Jewish writings.

[11] Approaches include sensus plenior, where a text contains both a literal authorial meaning and deeper ones by God that the original writers did not realize.

[15] Matthew contains all Mark's quotations and introduces around 30 more, sometimes in the mouth of Jesus, sometimes as his own commentary on the narrative,[16] and Luke makes allusions to all but three of the Old Testament books.

The Hebrew word translated here as "maiden" is almah, meaning a young woman who is ripe for marriage, i.e. aged less than 13,[18] or between 12 and 14 years old, according to other sources,[19] rather than a virgin.

He shall make a strong covenant with many for one week, and for half of the week he shall make sacrifice and offering cease; and in their place shall be an abomination that desolates, until the decreed end is poured out upon the desolator.The general scholarly view[20][21] is that the author of Daniel is writing a contemporaneous account of the Maccabean Revolt c. 167 BCE and the "an anointed one shall be cut off" refers to the murder of the high priest Onias III; the "abomination that desolates" refers to Antiochus IV Epiphanes erecting a statue of Zeus in the Temple.

And David my servant [shall be] king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them.Ezekiel 37:24[24] refers to a person coming from the House of David as the servant of God, unique Shepherd of Israel, which will rule over the House of Judah (v. 16) and over the Tribe of Joseph (v. 17) so that he will "make them one stick, and they shall be one in mine hand" (v. 19), in a unique nation of Israel.

Therefore, as the "stick of Judah" stands for the House of Judah, and the "stick of Joseph" stands for his tribe (verse 19), the expression "David my servant shall be king over them" (verse 24) may be read as a prophecy about a person of the House of David, which would have ruled over one nation in one land, gathered upon the mountains of Israel on every side of the earth.

[33] In the time of Jesus, however, the Jews of Judea no longer spoke Hebrew, and Isaiah had to be translated into Greek and Aramaic, the two commonly used languages.

In the past he humbled the land of Zebulun and the land of Naphtali, but in the future he will honor Galilee of the nations, by the Way of the Sea, beyond the Jordan...According to both Jewish and Christian interpretation, the prophet Isaiah was commanded to inform the people of Israel in a prophecy that Sennacherib's plunder of the Ten Tribes was at hand, and that Nebuchadnezzar's spoil of Jerusalem, in later years, was coming nearer.

[citation needed] Matthew cites the messianic oracle, when Jesus began his ministry in Galilee: And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali, that it might be fulfilled which was spoken by Isaiah the prophet, saying: "The land of Zebulun and the land of Naphtali, By the way of the sea, beyond the Jordan, Galilee of the Gentiles: The people who sat in darkness have seen a great light, And upon those who sat in the region and shadow of death Light has dawned.

[43] While the Gospel of Matthew modifies a Greek Septuagint interpretation of scripture (Isaiah 8:23–9:2),[38] in the Masoretic text it refers to the "region of the nations".

[44] For a child has been born to us, a son given to us, and the authority is upon his shoulder, and the wondrous adviser, the mighty God, the everlasting Father, called his name, "the prince of peace.

The verse reads in Christian bible versions: For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace.And he shall set up a banner for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.Some commentators view this as an unfulfilled prophecy, arguing that the Jewish people have not all been gathered in Israel.

In the days to come, The Mount of the Lord’s house Shall stand firm above the mountains And tower above the hills; And all the nations Shall gaze on it with joy.Some Christians believe that Jesus the Messiah is the ultimate "house" or dwelling place of God, as is told in John 1:14 ("And the Word became flesh and dwelt among us, and we have seen his glory") and 2:19–21 ("Jesus answered them, 'Destroy this temple, and in three days I will raise it up.'

and Ephesians 2:20–22 ("...built on the foundation of the apostles and prophets, the Messiah Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord.

[26] The prophecy that the Lord Jesus would destroy and rebuild the Jerusalem temple/temple of His Body in three days is contained in the Old Testament, precisely in Hosea 6,1–2 and 2 Kings 20,8.

[53] However, in aggadic midrash on the books of Samuel, a compendium of rabbinic folklore, historical anecdotes and moral exhortations, Isa 53:5 is messianically interpreted.

But thou, Beth-lehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall one come forth unto Me that is to be ruler in Israel; whose goings forth are from of old, from ancient days.

In ancient times Jewish leaders were anointed with olive oil when they assumed their position (e.g. David, Saul, Isaac, Jacob).

Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants upon his throne, he foresaw and spoke of the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption.

[77] Pope Benedict XVI noted, "The royal glorification expressed at the beginning of the Psalm was adopted by the New Testament as a messianic prophecy.

The phrase as quoted in Hebrews is generally seen as a reference to the Davidic covenant, whereby God assures the king of his continued mercy to him and his descendants.

Let us see if his words are true, and let us test what will happen at the end of his life; for if the righteous man is God’s son, he will help him, and will deliver him from the hand of his adversaries.

Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey.Christian authors have interpreted Zechariah 9:9 as a prophecy of an act of messianic self-humiliation.

[83] The Gospel of John links this verse to the account of Jesus' entry into Jerusalem: took the branches of the palm trees and went out to meet Him, and began to shout, "Hosanna!

[85] Several explanations have been suggested, such as that Matthew misread the original, the existence of the foal is implied, or he wanted to create a deliberate echo of a reference in 2 Samuel 16:1–4, where there are two asses for David's household to ride on.

[92]The Jewish-Christian debate on the correct rendering of Zechariah 12:10 oftentimes come down to the translation of the Hebrew phrase "את אשר (’êṯ-’ă·šer or et-asher)" which can mean either "whom" or "about" depending on the context.

According to modern scholarship, the suffering servant described in Isaiah chapter 53 is actually the Jewish people in its original context.

Developed by Walter C. Kaiser and popularised by Raymond E. Brown, the Latin phrase sensus plenior has been used in biblical exegesis to describe the supposed deeper meaning intended by God but not by the human author.

[104] In this view, the life and ministry of Jesus is considered the revelation of these deeper meanings, such as with Isaiah 53, regardless of the original context of passages quoted in the New Testament.