Messiah

1. also Mes·si·as (mĭ-sī'əs) The anticipated savior of the Jews.
2. also Messias Christianity. Jesus.
3. messiah One who is anticipated as, regarded as, or professes to be a savior or liberator.

[Middle English Messias, Messie, from Old French Messie, from Late Latin Messīās, from Greek, from Aramaic məšiḥā, the anointed one (from məšaḥ, to anoint) or Hebrew māšîaḥ, anointed (from māšaḥ, to anoint).]

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Oratorio by Handel to a text compiled by Jennens from the Bible and the Prayer Book Psalter (1742, Dublin).

Messianism and the Messianic Era Messianism contains both restorative and utopian elements. According to the former, the Messianic era will restore the throne of the Jewish kingdom to the House of David and, in the post-exilic conception, will bring back all Jewish exiles to the Land of Israel. The latter posits that this era will also usher in a perfect society in which humanity will live in peace and harmony and will worship one God.

Interwoven with the concept of the Messianic era are such ideas as the Resurrection of the dead, Reward and Punishment (both individual and national), the Last Judgment, Paradise and Hell. The Book of Isaiah depicts the Messianic era as possessed of two aspects, catastrophic and utopian, comprising both the Day of the Lord, a day of utter chaos and upheaval, and the End of Days, when the House of the Lord will be established on a mountaintop and the peoples of earth will stream up to that place of spiritual fulfillment. Both Jews and Christians have interpreted the Book of Daniel's apocalyptic vision of the four evil beasts as a reference to a Messianic era that would be ushered in by the rise and fall of four successive empires.

Messianism was a major element in the literature of the Second Temple, when it acquired its eschatological significance (see Eschatology), and as the situation of the Jews under the Romans grew more difficult, their Messianic enthusiasm and speculation flourished. The doctrines of the imminent arrival of the Messiah and the resurrection of the dead were key elements in the belief of the Pharisees (though rejected by the Sadducees). Messianism is a major theme of the literature of the Apocrypha and Pseudepigrapha. During this entire period the Messiah was seen not as a Divine figure but as an ideal human individual who would save the Jewish people. This would not be a miraculous event nor would man's nature be changed. God's sovereignty would be accepted by all, and justice would flourish. This hope was fixed on many men, ranging from Zerubbabel at the time of the return from Babylonia to Bar Kokhba, leader of the second century CE anti-Roman revolt, who was acclaimed as Messiah by R. Akiva.

Messianism was a major feature of the Dead Sea Sect, an extremist Jewish apocalyptic group active during the Second Temple period. Here, however, the concept took on a marked otherworldly cast. The sect, which regarded itself as the nucleus of the future society of the post-apocalyptic world, believed that there would be a final and decisive battle between the Prince of Light (a Messiah-figure) and the Angel of Darkness. An expression of their Messianic longings can be seen in their ritualistic meals, which were called Messianic banquets, in anticipation of the great Messianic banquet referred to in other contemporary apocalyptic writings, such as the New Testament. They stressed not national redemption but the Day of Divine Judgment. The concept of a supernatural redeemer known as the Son of Man developed in some circles, including the early Christian sect. However, these ideas were outside the Jewish mainstream.

Messianic belief has played a crucial role in Jewish history. Following the destruction of the Second Temple and the Roman conquest of Judea, the belief in a Messiah helped the Jews make the transition from the condition of national sovereignty to the condition of political powerlessness in the Diaspora. Throughout the periods of persecution, Messianic hope helped sustain the spirit of the Jewish people and ensured that the dream of a return to the Land of Israel, as expressed in the liturgy, would one day be realized.

According to Jewish tradition, the coming of the Messiah will be preceded by a period referred to as the "birth pangs of the Messiah" (hevlé mashi'aḥ), which came to be identified with exile from the Holy Land. Judaism does not, however, specify the precise nature of the conditions necessary for the arrival of the Messiah. The talmudic tractate Sanhedrin, for example, states that the Messiah will come when the world is either all evil or all good.

The arrival of the Messiah, who will be a descendant of King David, will be heralded by the appearance of a pre-Messianic figure, who will be a descendant of Joseph and who will do battle with the forces of evil in order to bring about the redemption of the people of Israel. Following the inevitable defeat of the Josephic Messiah, the stage will be set for the triumphant entry of the Davidic Messiah. Traditional Jewish sources do not dwell on the personality of the Messiah; moreover, they differ in their conception of the powers with which he will be endowed.

The longing for the Messiah pervaded all aspects of Jewish life, notably the Liturgy, which is permeated with prayers for the coming of the Messiah. Every service contains such a prayer, the daily Amidah having no fewer than five benedictions expressing Messianic hopes.

Maimonides underscored the importance of Messianic hope in Judaism by including it as one of the 13 Principles of Faith incumbent on every Jew. According to him, the flesh and blood Messiah King would be a "very eminent prophet" with extraordinary intellectual prowess, who would be totally devoted to the spirit and letter of Judaism, thereby serving as a model for all Jews. As a mortal, the Messiah would found a dynasty to rule after him.

Maimonides envisaged the Messianic era as a "natural" time in which nearly all the physical laws of the universe would be maintained; nonetheless, it would not be totally devoid of supernatural occurrences. Thus, there would be a resurrection of the dead, whose bodies and souls would be reunited for a limited period of time. Essentially, however, the Messianic era would witness an end to Israel's subjugation by other nations, a view shared by Saadiah Gaon in a previous era, and would introduce a period of complete social justice. The Messiah would concern himself not only with the Ingathering of the Exiles from the four corners of the earth to the Holy Land, but also with worldwide harmony and peace and with the promotion of humanity's acceptance of God as sole ruler of the universe.

As depicted in the Kabbalah, the Messiah is essentially personal and human. According to the major kabbalistic work, the 13th-century Zohar, the Messiah's first earthly appearance in Upper Galilee will be preceded by a period of residence in a palace (Ken Tsippor, "Bird's Nest") in the Garden of Eden. Some kabbalists argued that the Messiah's soul is that of Adam Kadmon (primeval man), which had transmigrated to King David before its transmigration to the Messiah. As evidence, the three Hebrew letters of the name Adam---alef, dalet, mem---were interpreted as referring to Adam, David, and Messiah. The Messiah, who would be endowed with supernatural abilities, would usher in a thousand-year period in which the passage of time would be slower than in the pre-Messianic era and in which the very nature of the universe would undergo basic change.

In the Kabbalah of Isaac Luria, emphasis is placed on the restorative aspect of the Messianic era, which would be a period of tikkun or restoration, bringing about a renascence of the world's harmony.

During times of catastrophe, such as the Expulsion from Spain in 1492, devout Jewish scholars made calculations, based on the numerical value of words and passages in the Bible, to determine the precise date of the Messiah's arrival. Messianic hopes have also expressed themse;ves in the various false Messianic Movements that have arisen throughout Jewish history.

Modern Orthodox Jewish tradition essentially sees the Messianic era as one in which Jews, finally gathered together in their ancestral homeland in the dramatic process of the Ingathering of the Exiles, will be able to fulfill all their religious obligations, particularly those connected with the Land of Israel. According to Orthodox thinkers, even the ritual sacrifices in the Temple in Jerusalem will be reintroduced.

In contrast to the Orthodox outlook, classical 19th-century Reform Judaism rejected the concept of a personal Messiah and sought to transform the Messianic idea into a notion of progress towards a state of intellectual and moral human perfection. In its 1885 Pittsburgh Platform, Reform Judaism interpreted Jewish Messianism as a movement for universal progress and justice, as distinct from a movement aimed at the renewal of Jewish national life in Erets Israel or the restoration in the ancestral Jewish homeland of a community bound by religious observance and cultic sacrifices in the Temple of Jerusalem. This belief in progress and human perfectability was shattered with the rise of Nazism, and the 1937 Pittsburgh Platform defined its Messianic goal as aiding the building of a Jewish homeland and cooperating with all men in the establishment of the Kingdom of God, universal brotherhood, justice, truth, and peace on earth.

Conservative teachers in general have also translated the belief in the Messiah as a belief in a Messianic period. Such a period will be characterized by a state of universal peace, social justice, and the solution of the problems of disease and all forms of evil. There will be nothing supernatural in this; the world will be redeemed by the efforts of all good people. In the vanguard of all those working for a Messianic period, the Jew is to make his stand. In a socio-religious sense this is the eternal challenge of the Jew, viz., to bring nearer the age of the Messiah. Although this emphasis is found in most Conservative writings, in fact it is seen as an interpretation of the classical Messianic texts in Isaiah 2:2-4 and Micah 4:1-6 as well as in the second paragraph of the Alénu prayer. This emphasis on the Jew's responsibility to live and work for a Messianic age is thought to add greater social relevance to modern Judaism.

Reconstructionism rejected the notion of a personal Messiah, references to which were deleted from the movement's prayer book.

In its modern post-Enlightenment Western reinterpretation, Messianism has been secularized. According to Martin Buber, the Extensive Involvement of Jews in Modern Revolutionary Movements Can Be Attributed to the Strong Element of Messianism in Jewish Tradition.

zionism can be viewed as a secularization of the Messianic idea, with the Jewish people itself initiating a fundamental change rather than waiting for the arrival of the Messiah. Zionism's assumption of the mantle of traditional Messianism helps explain the bitter antagonism of ultra-Orthodox groups toward Zionism and toward the very idea of a Jewish state established under natural and secular auspices. However, in the view of R. Abraham Isaac Kook, the first Ashkenazi Chief Rabbi of Palestine, the modern-day Jewish resettlement of the Holy Land represented the first stage in the process of Divine redemption (Atḥalta De-Ge'Ulah) that would ultimately usher in the Messianic era.

The power of the Messianic hope was most vividly displayed during the Holocaust, when Jews who were taken to the gas chambers sang the words of Maimonides' Principle of Faith: "I believe completely that the Messiah will come, and even though he delays, I continue to believe." See also Eschatology.

Waiting for a Messiah is a universal religious activity found throughout history. Jews and Zoroastrians say he hasn't come yet. Christians and Muslims say he came and no one paid any attention, so he'll be back. Some Native Americans believe a Messiah fashioned after Tecumseh will restore their lost fortunes. There are even those who believe a Messiah is Earth's only hope for survival and look for one to come from outer space.

A Messiah is so much a part of so many religions, especially monotheistic ones, that you have to use the word very carefully because people just assume you're talking about theirs. Whether he's called "Desire of Nations" or "the Son of God," people who believe in a Messiah believe that the divine will enter into history-that the eternal will step into time. Messianic aspirations offer hope: that somehow the world will have a happy ending and be either built anew or restored to a former glory.

In typically anthropocentric thought, the Messiah is always pictured as a human being, usually male, who will take charge and set things right. In essence, he is a benevolent monarch who represents God on Earth and is just like us, but without our shortcomings. To a certain degree, whenever a presidential candidate offers himself as the one who has answers to a set of national problems, he is appealing to people's messianic yearnings. The word itself comes from a Hebrew word that means "anointed." The Greek equivalent is Christos, from which is derived the name "Christ."

Sources: Ludwig, Theodore M. The Sacred Paths: Understanding the Religions of the World. 2nd ed. Upper Saddle River, NJ: Prentice Hall, 1996.

A Hebrew term which literally means "anointed". It denotes a person invested by God with special functions and powers. It was rendered in Greek as christos, from which the title "Christ" derives.

In the OT, the term could be applied to anyone set apart for a special function, such as the priest in Leviticus 4:3,5, who is described as "the anointed priest." It was, however, used more particularly of the king, who was conceived of as being anointed by divine command (cf I Sam 10:1); and his person, as "the Lord's anointed", was held to be sacrosanct (I Sam 24:6). After the promise made to David through the prophet Nathan that the throne of his "seed" should be established "forever" (II Sam 7:12-13), the whole Davidic dynasty came to be regarded as specially chosen by God (II Sam 22:51; Ps 89:35ff). Nevertheless, the term could still be used for other people, such as the patriarchs (I Chr 16:22) or even the Persian king Cyrus (Is 45:1). Under the later monarchy, when the kingdom was threatened by Assyria and Babylon, the appearance of a future king of the house of David, whose rule would be glorious, wise and secure, was foretold by Isaiah and Jeremiah. After Jerusalem had fallen, the exiled Ezekiel had no doubt that the restored Israel in Palestine would be shepherded by "my servant David" (Ezek 34:23ff; 37:24ff). Immediately after the return from Exile it seemed possible that the kingship might be restored in the person of the Davidic prince Zerubbabel (cf Zech 6:12-13) in association with Joshua the high priest. This did not occur, however, and the high priests alone became the secular rulers until the time of the Maccabees, from whom (and not from the Davidic line) the Hasmoneans were descended. The Hasmoneans ruled Palestine from the middle of the 2nd century until the middle of the 1st century B.C., but the hope of a king who would be both 'the Lord's anointed" and "the son of David" never died and is reflected, for example, in the pseudepigraphical Psalms of Solomon (17:23-38). In some of the Dead Sea Scrolls from Qumran, the Essene community seems to have expected two or three messianic figures: messiahs of David and Aaron (royal and priestly) and "a prophet like Moses" (cf Deut 18:15-19).

In the NT, the continued expectation of a deliverer who would be descended from the house of David and who would restore the Davidic independence, is seen in such passages as Matthew 2:4-6 and Acts 1:6. According to the Synoptic Gospels, Jesus was expressly proclaimed as the Christ or messiah by the angels at his birth (Luke 2:11) and his fulfillment of this role is divinely attested before his birth (Luke 1:32-33) and, in different terms, at his baptism (Mark 1:11). In his public ministry his messiahship was acclaimed at first only by demoniacs (Luke 4:41), and suspected by John the Baptist (Matt 11:3). Jesus himself did not at this period openly acknowledge his messiahship. Peter's explicit confession of him as the Christ at Caesarea Philippi (Matt 16:16; Mark 8:29) seems to mark a turning-point; on this occasion Jesus did not disclaim the title and according to Matthew 16:17, he acknowledged it fully. He still, however, charged his disciples that they should not tell anyone that he was the Christ (Matt 16:20; Mark 8:30), perhaps because of the current political implications of the title and the need to prepare the disciples for its fulfillment, through the passion and resurrection rather than the immediate establishment of a visible Kingdom of God. When at his trial Jesus was asked by the high priest the direct question, "Are you the Christ?" he replied in the affirmative (Mark 14:61ff). After his resurrection, he explicitly taught that he was identical with the messiah of the OT expectation (Luke 24:26ff). According to John's gospel Jesus acknowledge it at a comparatively early stage in his ministry (John 4:26).

Concordance
Dan 9:25-26. John 1:41; 4:25

Messiah, Handel's most famous and frequently performed oratorio, was written in just over three weeks and first performed in Dublin on 13 April 1742. It was a great success, raising £400 for charity. The gentle lyricism of arias like ‘I know that my redeemer liveth’ and the jubilant grandeur of the ‘Hallelujah’ chorus have survived countless rearrangements and doubtful performances.

For Jews and Christians, the promised “anointed one” or Christ; the Savior. Christians believe that Jesus was the Messiah who delivered mankind from its sins. Jews believe that the Messiah has not yet come.

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This article is about the concept of a Messiah in religion, especially in the Christian, Islamic, and Jewish traditions. For other uses, see Messiah (disambiguation).

Messiah (Hebrew: מָשִׁיחַ, Modern Mašíaḥ Tiberian Māšîªḥ; in modern Jewish texts in English sometimes spelled Moshiach; Aramaic: משיחא, Greek: Μεσσίας, Syriac: ܡܫܺܝܚܳܐ, Məšîḥā, Arabic: المسيح‎, al-Masīḥ, Latin: Messias) literally means "anointed (one)".

In Jewish messianic tradition and eschatology, messiah refers to a future King of Israel from the Davidic line, who will rule the people of united tribes of Israel^[1] and herald the Messianic Age^[2] of global peace. In Standard Hebrew, The Messiah is often referred to as מלך המשיח, Méleḫ ha-Mašíaḥ (in the Tiberian vocalization pronounced Méleḵ haMMāšîªḥ), literally meaning "the Anointed King."

Christians believe that prophecies in the Hebrew Bible refer to a spiritual savior, partly evidenced in passages from the Book of Isaiah: "Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel,"^[Isa. 7:14] and "He was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed,"^[Isa. 53:5] and believe Jesus to be that Messiah (Christ). The (Greek) Septuagint version of the Old Testament renders all thirty-nine instances of the Hebrew word for anointed (Mašíaḥ) as Khristós (Χριστός).^[3] The New Testament records the Greek transliteration Μεσσίας, Messias twice in John^[Jn. 1:41] and ^[4:25]

In Islam, Isa (Jesus) is also called the Messiah (Masih),^[4] but like in Judaism he is not considered to be the literal physical Son of God or God the Son.

Contents 1 Judaism 2 Christianity 3 Islam 4 Ahmadiyya 5 Other traditions 6 See also 7 Notes 8 References 9 External links

Judaism

Main articles: Jewish messianism and Jewish eschatology

See also: Judaism's view of Jesus

Belief in the eventual coming of the messiah (moshiach) is said to be a basic and fundamental part of traditional Judaism, though not all in the religion agree.^[5] Modern scholars point out that the idea of a messiah is not mentioned anywhere in the Torah (the first five books of the Bible). They suggest that the messianic concept was introduced during the age of the prophets which was later in the history of Judaism. Traditional Judaism disagrees with these scholars, maintaining instead that messiah has always been a part of Judaism.

The concept of the coming of the messiah was held in the highest regard by pre-Christian Judaism. The Talmud records: "All the prophets prophesied [all the good things] only in respect of the Messianic era."^[6] In another folio the Talmud says, "The Jews are destined to eat [their fill] in the days of the Messiah," and "The world was created only...for the sake of the Messiah."^[7]

The term moshiach is used in the Hebrew Bible to describe Israelite priests, prophets, and kings who were anointed with oil in consecration to their respective offices. For example, Cyrus the Great, the king of Persia, is referred to as "God's anointed" (Messiah) in the Bible.

A prominent Judaism Web site claims:

Belief in the eventual coming of the moshiach...is part of the minimum requirements of Jewish belief. In the Shemoneh Esrei prayer, recited three times daily, we pray for all of the elements of the coming of the moshiach: ingathering of the exiles; restoration of the religious courts of justice; an end of wickedness, sin and heresy; reward to the righteous; rebuilding of Jerusalem; restoration of the line of King David; and restoration of Temple service.^[5]

A literal of the word translated messiah (moshiach) is “anointed,” which refers to a ritual of anointing and consecrating someone or something with oil.^{[1 Sam. 10:1-2]} It is used throughout the Jewish Bible in reference to a wide variety of individuals and objects; for example, a Jewish king,^{[1 Kings 1:39]} Jewish priests,^[Lev. 4:3] and prophets,^[Isa. 61:1] the Jewish Temple and its utensils,^{[Ex. 40:9-11]} unleavened bread,^[Num. 6:15] and a non-Jewish king (Cyrus king of Persia).^[Isa. 45:1]

Reform Jews believe there have been many messiahs—all the anointed kings and priests, including David, Solomon, Aaron, and Saul. Saul, the first king, is designated the "Anointed of the Lord".^[8]

When speaking of the Messiah of the future, modern Jews speak of two potential messiahs: Moshiach ben Yossef (Messiah son of Joseph) and Moshiach ben David (Messiah son of David)^[9] The Hebrew ben can mean either son or descendant. In this sense it can also mean "in the manner of," i.e., there will be a "suffering servant" messiah in the manner of Joseph, son of Israel/Jacob, and a different messiah in the manner of King David.

A common modern rabbinic interpretation is that there is a potential messiah in every generation. The Talmud, which often uses stories to make a moral point (aggadah), tells of a highly respected rabbi who found the Messiah at the gates of Rome and asked him, "When will you finally come?" He was quite surprised when he was told, "Today." Overjoyed and full of anticipation, the man waited all day. The next day he returned, disappointed and puzzled, and asked, "You said messiah would come 'today' but he didn't come! What happened?" The Messiah replied, "Scripture says, 'Today, 'if you will but hearken to His voice.'"^[Ps. 95:7]

Orthodox Judaism and Conservative Judaism believe in a unique future physical messiah who will usher in the messianic age of war before peace to the world.

Reform Judaism and Reconstructionist Judaism teach both the belief in a messiah or messiahs, or that there will be a time of peace (Messianic Era), etc. They believe such time will be the result of human efforts at tikkun olam (repair of the world) through working on social justice, not from one man alone.

"Choice is the underlying reason the Reform Movement gave up the need for and belief in a single messiah who would one day bring judgment, and perhaps salvation, to the world. The fact that God imbues us with free choice mitigates the need for a messianic figure."^[10]

Messianic Judaism is a religious movement that differs from mainstream Christianity and mainstream Judaism by combining elements of each into a single faith. As explained by Rabbi Aryeh Kaplan:^[11]

To the Jew, the Messiah has a most important mission, namely to bring the world back to G-d, and make it a place of peace, justice and harmony. When Jesus failed to accomplish this, the early Christians had to radically alter the very concept of the Messiah. This, in turn, transformed Christianity from another Jewish Messianic sect into a religion that is quite alien to many basic Jewish teachings.^[12]

Christianity

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Main articles: Christian views of Jesus and Messianic prophecy in Christianity

Christianity emerged in or around the year 30 AD as a movement among Jews and their Gentile converts who believed that Jesus was the Messiah. The name of "Christian" refers to the Greek word for 'Messiah': Khristos (χριστος). Christians commonly refer to Jesus as either the "Christ" or the "Messiah." In Christian theology the two words are synonymous.

Christians believe Jesus to be the Messiah that Jews were expecting:

The first thing Andrew did was to find his brother Simon and tell him, "We have found the Messiah" (that is, the Christ). And he brought him to Jesus.^{[Jn. 1:41-42]}

The Christian concept of the Christ/Messiah as "the Word made Flesh" (see also Logos) is fundamentally different from the Jewish and Islamic in that the majority of historical and mainline Christian theologies, as seen within the Nicene Creed, consider Jesus to be God or God the Son.

Christians believe that Daniel (Hebrew: דָּנִיֵּאל, or Daniyyel) was a prophet and gave an indication of when the Messiah, the prince mashiyach nagiyd, would come.^{[Dan. 9:25-26]} Daniel's prophecies refer to him as a descendant of King David, a Son of Man, who will rebuild the nation of Israel, destroy the wicked, and ultimately judge the whole world.

In Christian theology, the Christ/Messiah serves four main functions:^[13]

• He suffers and dies to make atonement before God for the sins of all humanity, because His justice requires that sins be punished, according to Penal substitution theology.^[14]
• He serves as the pioneer, embodiment of the culture and living presence of the kingdom of God
• He will establish peace and rule the world for a long time. See Nicene Creeds of 325 and 381 A.D.:

  "And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years."

(see Millennialism)^{[Rev. 20:4-6]}

• He is the God of Abraham, Isaac and Jacob and he came to earth as a human. John 1:1-2,14a: In the beginning was the Word and the Word was with God and the Word was God. He was with God in the beginning. 14a The Word became flesh and made his dwelling among us. John 8:58: Very truly I tell you,' Jesus answered, 'before Abraham was born, I am.'"

In the New Testament, Jesus often referred to himself as 'Son of Man'^{[Mk. 14:61-62] [Lk. 22:66-70]} which Christianity interprets as a reference to Daniel 7:13-14 (KJV):

"I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed."

Because Christians believe that Jesus is the Messiah, and that he claimed to be the Son of Man referred to by Daniel, Christianity interprets Daniel 7:13-14 as a statement of the Messiah's authority and that the Messiah will have an everlasting kingdom. Jesus' use of this title is seen as a direct claim to be the Messiah.^[15]

Some identified Jesus as the Messiah,^[Mk. 8:29] his opponents accused him of such a claim,^[Lk. 23:2] and he is recorded at least twice as asserting it himself directly.^{[Mk. 14:60-62] [Jn. 4:25-26]}

Christianity interprets a wide range of biblical passages in the Old Testament (Hebrew scripture) as predicting the coming of the Messiah (see Christianity and Biblical prophecy for examples), and believes that they are following Jesus' own explicit teaching:

• He said to them..."Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself."^{[Lk. 24:25-27]}
• "Then opened he their understanding, that they might understand the scriptures, And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem."^{[Lk. 24:45-47]}
• The book of Matthew repeatedly says, "This was to fulfill the prophecy…."

Christianity believes many of the Messianic prophecies were fulfilled in the mission, death, and resurrection of Jesus, and seeks to spread throughout the world its interpretation that the Messiah is the only Saviour, and that Jesus will return to fulfill the rest of Messianic prophecy in human form.

Islam

Main articles: Mahdi, Masih, Muhammad al-Mahdi, and Jesus in Islam

The Qur'an states Jesus is the Messiah,^{[Qur'an 3:45]} and Muslims believe Jesus is alive in Heaven and will return to Earth to defeat the Dajjal, or Antichrist.^[16]

A hadith in Abu Dawud (Sunnan Abu Dawud 37:4310) says:

"Narrated Abu Hurayrah: The Prophet said: There is no prophet between me and him, that is, Jesus. He will descend (to the earth). When you see him, recognise him: a man of medium height, reddish hair, wearing two light yellow garments, looking as if drops were falling down from his head though it will not be wet. He will fight for the cause of Islam. He will break the cross, kill the swine, and put an end to war (in another Tradition, there is the word Jizyah instead of Harb (war), meaning that he will abolish jizyah); God will perish all religions except Islam. He will destroy the Antichrist and will live on the earth for forty and then he will die. The Muslims will pray behind him."

Shia Muslims believe al-Mahdi will arrive first, and after him, Jesus. Jesus will proclaim that the true leader is al-Mahdi. A war, literally Jihad (Jihade Asghar) will be fought - the Dajjal (evil) against al-Mahdi and Jesus (good). This war will mark the approach of the coming of the Last Day. After Jesus slays al-Dajjāl at the Gate of Lud, Muslims believe he will marry and have children. During his life, he will have revealed that Islam is the last word of God.^{[citation needed]}

A hadith in Sahih Bukhari (4:55:658) says:

"How will you be when the son of Mary descends amongst you and your Imam is from amongst you."

A very few scholars outside of Orthodox Islam reject all the quotes (Hadith) attributed to Muhammad that mention the second return of Jesus, the Dajjal and Imam Mahdi, believing that they have no Qur'anic basis. These scholars believe that the verb mutawwafika in verse ^{[Qur'an 3:55]} implies that God caused the bodily death of Jesus, thus (3:55) should read as "O Jesus, I terminate your life, raise you to Me." Others disagree with the implication of termination of Jesus’ life (for example Yusuf Ali’s translation reads: “O Jesus! I will take thee and raise thee to Myself”). Verses ^{[Qur'an 4:157]} imply that Jesus was not killed physically but it appeared as such in some other sense; Verse ^{[Qur'an 19:33]} implies that Jesus will die someday. The vast majority of Muslims, and the unified opinion of Orthodox Islam since Islam's coming, maintain that the bodily death of Jesus will happen after his second coming.^{[citation needed]}

Many classical commentators such as Ibn Kathir, At-Tabari, al-Qurtubi, Suyuti, al-Undlusi (Bahr al-Muhit), Abu al-Fadl al-Alusi (Ruh al-Maani) clearly mention that verse ^{[Qur'an 43:61]} of the Qur'an refers to the descent of Jesus before the Day of Resurrection, indicating that Jesus would be the Sign that the Hour is close.

"And (Jesus) shall be a Sign (for the coming of) the Hour (of Judgment): therefore have no doubt about the (Hour)..."^{[Qur'an 43:61]}

Those that reject the second coming of Jesus argue that the knowledge of the Hour is only with God, and that the Hour will come suddenly. They maintain that if the second coming of Jesus were true, whenever it happens, billions of people would then be certain the Hour is about to come. The response given to this is that signs that the Last Hour is near have been foretold and given, including that of the second coming of Jesus, as signs indicating the Last Hour is near. They will not clarify when it is to come in any specific sense, and hence do not reveal it.^{[citation needed]}

Ahmadiyya

(see also: Prophethood in Islam and Jesus in Islam)

In Ahmadiyya Islam (a modern revivalist movement), the terms "Messiah" and "Mahdi" (Messiah of Islam) are synonymous terms for one and the same person. Like the term Messiah which, among other meanings, in essence means being anointed by God or appointed by God the term "Mahdi" means guided by God, thus both imply a direct ordainment and a spiritual nurturing by God of a divinely chosen individual. According to Ahmadiyya thought, Messiahship is a phenomenon, through which a special emphasis is given on the transformation of a people by way of offering suffering for the sake of God instead of giving suffering (i.e. refraining from revenge). Ahmadis believe that this special emphasis was given through the person of Jesus and Mirza Ghulam Ahmad ^[17] among others.

Ahmadis hold that the prophesied eschatological figures of various religions, the coming of the Messiah and Mahdi in fact were to be fulfilled in one person who was to represent all previous prophets.^[18] The prophecies concerning the Mahdi or the second coming of Jesus are seen by Ahmadis as metaphorical, in that one was to be born and rise within the dispensation of Muhammad, who by virtue of his similarity and affinity with Jesus of Nazareth, and the similarity in nature, temperament and disposition of the people of Jesus' time and the people of the time of the promised one (the Mahdi) is called by the same name.

Numerous Hadith are presented by the Ahmadis in support of their view such as one from Sunan Ibn Majah which says:

"There is No Mahdi but Jesus son of Mary" (Ibn Majah, Bab, Shahadatu-Zaman)

Ahmadis believe that the prophecies concerning the Mahdi and the second coming of Jesus have been fulfilled in the person of Mirza Ghulam Ahmad of Qadian (1835-1908) the founder of the Ahmadiyya Movement. Contrary to mainstream Islam the Ahmadis do not believe that Jesus is alive in heaven, but that he survived the crucifixion and migrated towards the east where he died a natural death and that Ghulam Ahmad was only the promised spiritual second coming and likeness of Jesus, the promised Messiah and Mahdi.

Other traditions

• Bahá'u'lláh, founder of the Bahá'í Faith, claimed to be the figure prophesied in the scriptures of the world's religions.^[19]

• Adherents to the Unification Movement consider Rev. Dr. Sun Myung Moon to be the Second Coming of Jesus Christ figuratively, not literally. They believe he has the mission of Christ (whom they believe isn't God).^{[citation needed]}

• The Shakers believed that Jesus was the male Messiah and Mother Ann Lee, the female Messiah.^{[citation needed]}

• For the Rastafari movement, Haile Selassie of Ethiopia is the messiah.^{[citation needed]}

See also

• Claimed Messianic prophecies of Jesus
• Jewish Messiah claimants
• People claiming to be the Mahdi
• List of messiah claimants

Notes

1. ^ Megillah 17b-18a, Taanit 8b
2. ^ Sotah 9a
3. ^ Etymology Online [1]
4. ^ Arabic for Messiah
5. ^ ^{a b} "Moshiach: The Messiah." The Messianic Idea in Judaism. Judaism 101. Sept. 10, 2009. <http://www.jewfaq.org/moshiach.htm>
6. ^ Babylonian Talmud: Sanhedrin 99
7. ^ Babylonian Talmud: Sanhedrin 98
8. ^ Israel H. Levinthal, Judaism: An Analysis and an Interpretation
9. ^ Tutorial: Moshiach Ben Yossef (Moshiach.com)
10. ^ Schwartzman, 2004
11. ^ Kaplan, Rabbi Aryeh (2001). The Jewish Response to Missionaries (Fourth Edition, Revised). Jews for Judaism International Inc.. pp. 29.  online here
12. ^ Kaplan, Rabbi Aryeh (1976, 1985). The Real Messiah: A Jewish Response to Missionaries (Jews for Judaism Edition). National Conference of Synagogue Youth (NCSY), Orthodox Union (OU) and NCSY in cooperation with Jews for Judaism. pp. 14. online here
13. ^ Ankerberg & Weldon, pp. 218-223
14. ^ See for examples, Isaiah 52:13-53:12 and Psalm 22 which Christianity interprets as referring to Jesus.
15. ^ "The Deity of Christ". http://www.truevictories.com/2001/01/recorded-lectures-person-work-of-christ.html. 
16. ^ http://muttaqun.com/dajjal.html
17. ^ Ask Islam: What is the different between a messiah and a prophet?
18. ^ http://www.alislam.org/quran/tafseer/?page=2739&region=E1&CR=
19. ^ Momen, Moojan (2004). "Baha'i Faith and Holy People". in Jestice, Phyllis G.. Holy People of the World: A Cross-cultural Encyclopedia. Santa Barbara, CA: ABC-CLIO. ISBN 1576073556. 

References

Kaplan, Aryeh. From Messiah to Christ, 2004. New York: Orthodox Union.

External links

Wikiquote has a collection of quotations related to: Messiah

• Messiah in the 1911 Encyclopædia Britannica
• Jewish Encyclopedia: Messiah
• The Qur'anic Verses That Mention the Title "Messiah"
• The Concept of Messiah in Islam

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Dansk (Danish)
n. - messias

Nederlands (Dutch)
Messias, redder/leider

Français (French)
n. - Messie

Deutsch (German)
n. - Messias

Ελληνική (Greek)
n. - (θρησκ., μτφ.) Μεσσίας

Italiano (Italian)
Messia

Português (Portuguese)
n. - Messias (m)

Русский (Russian)
мессия

Español (Spanish)
n. - Mesías

Svenska (Swedish)
n. - Messias, Kristus

中文（简体）(Chinese (Simplified))
弥赛亚, 救世主耶稣

中文（繁體）(Chinese (Traditional))
n. - 彌賽亞, 救世主耶穌

한국어 (Korean)
n. - 메시아(구주)

日本語 (Japanese)
n. - メシア, 救世主, キリスト, 救済者

العربيه (Arabic)
‏(الاسم) المسيح والمتمثل بعيسى, النبي المنتظر عند اليهود‏

עברית (Hebrew)
n. - ‮משיח‬

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