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(Or Messias .) The Greek form Messias is a transliteration of the Hebrew, Messiah , "the anointed".The word appears only twice of the promised prince ( Daniel ; Psalm 2:2 ); yet, when a name was wanted for the promised one, who was to be at once King and Saviour, it was natural to employ this synonym for the royal title, denoting at the same time the King's royal dignity and His relation to God.The nations wait on His teaching; He is the light of the Gentiles (42:6).He establishes His Kingdom not by manifestation of material power, but by meekness and suffering, by obedience to the command of God in laying down His life for the salvation of many.ii and Is., vii-xi--which clearly foretold the Divinity of the promised legate. The apocalyptic ideal drew a sharp distinction between aion outos and aion mellon ."His name shall be called Wonderful, Counsellor, God the Mighty , the Father of the world to come, the Prince of Peace"--titles all used elsewhere of Jahveh Himself (cf. The future age was to be ushered in by the Divine judgment of mankind preceded by the resurrection of the dead.The full title "Anointed of Jahveh " occurs in several passages of the Psalms of Solomon and the Apocalypse of Baruch, but the abbreviated form, "Anointed" or "the Anointed", was in common use.When used without the article, it would seem to be a proper name.
Of these Is., xl, may be taken as an example: "Lift up thy voice with strength thou that bringest good tidings to Sion: lift it up, fear not. Behold the Lord your God himself shall come with strength and his arm shall rule." The reconciliation of these two series of prophecies was before the Jews in the passages--notably Ps. The national ideal looked to the establishment on earth of the Kingdom of God under the Son of David, the conquest and subjugation of the heathen, the rebuilding of Jerusalem and the Temple, and the gathering in of the Dispersed.It is to Israel and Juda that He will bring salvation ( Jeremiah 23:6 ), triumphing over their enemies by force of arms (cf. Even in the latter part of Isaias there are passages (e.g.61:5-8) in which other nations are regarded as sharing in the kingdom rather as servants than as heirs, while the function of the Messiah is to lift up Jerusalem to its glory and lay the foundations of an Israelitic theocracy.The consummation is not an earth-won ascendancy of the chosen people, whether shared with otter nations or not, but a vindication of the holy by the solemn judgment of Jahveh and his Anointed One.Upon this prophecy were mainly based the various apocalyptic works which played so prominent a part in the religious life of the Jews during the last two centuries before Christ.