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The Messianic priest is described by David in Psalm 109, with reference to Genesis -20.
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.
(For the Messianic application of these passages, especially Isaiah to 53 , cf.
Condamin or Knabenbauer, in loc.) In spite, however, of Justin's use of the last-mentioned passage in "Dial.
Side by side with all these prophecies speaking of the establishment of a kingdom under the sway of a divinely-appointed legate, was the series foretelling the future rule of Jahveh himself. But there seems to have been little realization of the relation between these two series of prophecy until the full light of the Christian dispensation revealed their reconciliation in the mystery of the Incarnation. Two quite distinct and parallel lines are discernible in the later development of Messianic doctrine among the Jews, according as the writers clung to a national ideal, based on the literal interpretation of the earlier prophecies, or an apocalyptic ideal, based principally on Daniel.
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.
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.