The Dream - Scholarly Article

The Old Testament builds a detailed, multi-layered picture of the Messiah.
This includes lineage, kingship, suffering, and redemption.
The New Testament presents Jesus as fulfilling this unified expectation.

The Old Testament does not give one single “Messiah verse.” Instead, it builds a composite picture across many texts.

First, lineage is central.
The Messiah must come from Abraham, Judah, and David.

Second, kingship.
He is a ruler with an eternal throne (2 Samuel 7).

Third, prophetic role.
He speaks God’s words like Moses (Deuteronomy 18).

Fourth, priestly and mediating role.
He restores relationship between God and people.

Fifth, suffering.
Isaiah 53 presents a servant who suffers for others.

Sixth, vindication.
Psalms like Psalm 16 point to resurrection themes.

Seventh, mission.
He represents Israel and succeeds where Israel failed. This is important. The Messiah is not just a king, but a representative human.

By the time of Jesus, expectations varied. Some expected a political king, others a suffering figure.

The New Testament unifies these strands. It claims Jesus fulfills all roles at once. That is the key claim. Not one prophecy, but a convergence of many.

Historically, these texts clearly predate Jesus. Dead Sea Scrolls confirm this.

So the argument is cumulative. Many independent threads, one claimed fulfillment.

There are many prophecies in the Jewish, Old Testament scriptures that build up a rich description of the expected “Messiah.”

While the Qur’an affirms that Jesus was the Messiah, it offers no explanation of the title, which has a rich description in the Jewish, Old Testament scriptures:

The concept of the Messiah is central to both the Old and New Testaments, serving as a cornerstone of biblical prophecy and fulfillment. The term “Messiah” comes from the Hebrew word “Mashiach,” meaning “anointed one.” In the Greek New Testament, the equivalent term is “Christos,” from which we derive the English word “Christ.” The role of the Messiah encompasses various aspects, including prophetic fulfillment, kingship, priesthood, and redemptive work. . . . The Old Testament contains numerous prophecies concerning the coming of the Messiah. These prophecies outline the Messiah's lineage, birthplace, mission, and suffering. For instance, the Messiah is prophesied to be a descendant of David (2 Samuel 7:12-16), born in Bethlehem (Micah 5:2), and a suffering servant (Isaiah 53). The New Testament writers identify Jesus of Nazareth as the fulfillment of these prophecies. . . . The Messiah is portrayed as a king who will reign with justice and righteousness. This aspect of the Messiah's role is rooted in the Davidic Covenant, where God promises David that his throne will be established forever (2 Samuel 7:16). . . . In the New Testament, Jesus is recognized as the King of Kings, a title that signifies His ultimate authority and dominion (Revelation 19:16). . . . The Messiah also fulfills a priestly role . . . .

Central to the Messiah's role is the work of redemption. The Messiah is seen as the one who will deliver humanity from sin and restore the broken relationship between God and His people. Isaiah 53 vividly describes the suffering servant who bears the iniquities of many. In the New Testament, Jesus’ death and resurrection are presented as the fulfillment of this redemptive mission. . . . The New Testament speaks of the Messiah's return, when He will establish His kingdom in its fullness and execute final judgment. Acts 1:11 records the promise of His return: “Men of Galilee, why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen Him go into heaven.” The Book of Revelation further describes the Messiah's ultimate victory over evil and the establishment of a new heaven and earth (Revelation 21:1-4). In summary, the role of the Messiah is multifaceted, encompassing prophetic fulfillment, kingship, priesthood, redemptive work, and eschatological significance. These elements are intricately woven throughout the biblical narrative, culminating in the person and work of Jesus Christ as presented in the New Testament.[564]

As theologians Andreas J. Köstenberger and Alexander Stewart observe, according to the Old Testament:

Just like Israel, the Messiah would be tested in the desert. Just like Israel, the Messiah would be called to be a faithful son. Just like Israel, the Messiah would be called to be a light to the nations. Just like Israel, the Messiah would be called to suffer in service. Israel had failed in all these things. The Messiah would not. In short, the ancient prophecies spoke of a Messiah – their king – who would step in to represent Israel in finally fulfilling its purpose as a chosen people of God.[565]

The Old Testament prophecies about he Messiah demonstrably pre-date the birth of Jesus. For example, the famous Dead Sea Scrolls “contain partial or complete copies of every book in the Hebrew Bible except the book of Esther.”[566] Notably, this includes an almost complete copy of Isaiah “Dating from ca. 125 BC. . .”[567] Moreover, the Greek translation of the Old testament scriptures known as the “Septuagint” or “LXX” (which is Latin for 70, the traditional number of translators involved) was produced before the birth of Jesus:

On the basis of numerous historical and linguistic factors, the LXX Pentateuch was likely translated ca. 280–250 B.C. in Alexandria, Egypt. . . . The most likely scenario is that the rest of the LXX books—Historical, Prophetic, and Poetic—were translated ca. 200–100 B.C., chiefly in Palestine.[568]

Here are just 24 of the Old Testament prophecies concerning the Messiah that the New Testament writers say were fulfilled by Jesus:

• The Messiah would be a descendent of Abraham (Genesis 17:7-8, see Matthew 1:1; Acts 3:25–26; Galatians 3:16; Hebrews 2:16)
• The Messiah would be from seed of Isaac (Genesis 17:19, see Matthew 1:2,17; Romans 9:7; Hebrews 11:17–19)
• The Messiah would be from seed of Jacob (Genesis 28:13-14, Numbers 24:17-19, see Matthew 1:2; Luke 1:33; 3:23–38)
• The Messiah would be from the Jewish tribe of Judah the fourth son of Jacob (Micah 5:2, see Matthew 1:1–3; Hebrews 7:14; Revelation 5:5)
• The Messiah would be a descendant of David (Isaiah 9:7; 2 Samuel 7:12–13; Jeremiah 23:5–6 & 30:9), from the stem of Jesse (Isaiah 11:1–2, see Matthew 1:6; Acts 13:22–23): “Jesse was the father of David the king of Israel. Jewish commentators expected the Messiah to come from this genealogical line (Is. 11:1-3). The Apostle Paul affirms that Jesus descended from David (Rom. 1:1-3).”
• The Messiah would be preceded by a messenger sent to prepare his way: “According to some leading rabbinic commentators, Isaiah 40:3 describes the Messiah—the ‘Lord’—who would be preceded by a messenger. The Gospel of Mark begins by citing both Malachi 3:1 and Isaiah 40:3 to indicate John the Baptist is the messenger preparing the way for the Messiah.” (See Mark 1:2–4; Matthew 11:10; Luke 7:27–28; John 1:19–35.)
• The Messiah will be a firstborn son (Exodus 13:2; Numbers 3:13; 8:17, see Matthew 1:18–25; Luke 2:7,23)
• The Messiah would be born in Bethlehem, but would be pre-existent: “Micah 5:2 predicts that the Messiah—a ‘ruler’—shall come forth from Bethlehem ‘whose goings forth are from old, from everlasting.’ In other words, a future ruler would be everlasting, which means he must pre-exist. Col. 1:17 affirms that Jesus was ‘before all things.’”
• The Messiah would be endowed with a special presence of the Holy Spirit: “The Messiah was expected to have a special anointing of the Holy Spirit (Is. 11:2). In his baptism in the Jordan River, the Spirit of God uniquely descends on Jesus and the Father affirms he is His ‘beloved Son.’”
• The Messiah would minister in Galilee (Isaiah 9:1-2)
• The Messiah would perform healing miracles (Isaiah 61:1, 19:18, 29:18 & 35:5–6): “The prophet Isaiah predicted that when the Messiah comes, the blind shall see, the deaf shall hear, the mute shall speak, and the lame shall walk again (Is. 35:5, 6). And this is exactly what Jesus did (Matt. 9:5).” (See also Mark 7:37; Matthew 11:5; Luke 7:19–22; John 9:39.)
• The Messiah will be a prophet: “Deuteronomy 18:18 describes a future prophet whom God would speak through. This prophet was expected to perform miracles like Moses and to lead people to follow God. Jesus was a miracle-working prophet like Moses (Matt. 21:11).” (See also Matthew 21:11; Luke 7:16; John 6:14; Acts 3:20–22; 7:37.)
• The Messiah would be a ‘Judge’: “The prophet Isaiah described a coming judge—the Lord—who would save Israel (Is. 33:22). The Messiah was to personally exercise judgment. And as the Apostle Paul explains, Jesus is ultimately that judge (2 Tim. 4:1).”
• The Messiah would be King: “Some leading rabbinic commentators who addressed Psalms 2:6 have claimed that it spoke first of David and then of the Messiah, both of whom were anointed king by God. Jesus was accused of being such a king, even though his kingdom was different than they expected (Matt. 27:37).”
• The Messiah would enter the Temple: “Malachi predicts that the Messiah will powerfully come to the Temple after God sends His messenger. Matthew describes how Jesus entered the Temple and overturned tables and drove out money-changers (Matt 21:12).”
• The Messiah would enter Jerusalem on a donkey (Zechariah 9:9): “The prophet Zechariah predicted that the Messiah would enter Jerusalem ‘mounted on a donkey.’ And according to Luke, this is exactly what Jesus did (Luke 19:35-37).”
• The Messiah would be rejected by rulers (Psalm 2:2, Psalm 118, see Matthew 12:14; 26:3–4,47; Luke 23:11–12; John 18 – 19.)
• The Messiah would be betrayed for thirty pieces of silver (Zechariah 11:12)
• The Messiah would suffer and serve as the representative of Israel (Isaiah 52, 53)
• The Messiah would be pierced/stabbed but vindicated (Psalm 22)
• The Messiah would be resurrected (Psalm 16:10, 30:3 & 41:9–10; Isaiah 53:9–10)
• The Messiah would establish a new/renewed covenant (Jeremiah 31:31)
• The Messiah would be called God’s Son (Psalm 2)
• The Messiah would be called Wonderful Counsellor, Mighty God, Prince of Peace (Isaiah 7)[569]

Of course, when Jesus rode a donkey into Jerusalem (Zechariah 9:9; Matthew 21:4–5), or claimed to make a new covenant in his blood at his “last supper” with his disciples  (Jeremiah 31:31–34; 1 Corinthians 10:16; 11:23–26; Mark 14:22–24; Matthew 26:26–29; Luke 22:19–20; John 6:54–56), he was in all probability deliberately fulfilling prophecy, and thereby making a messianic claim. However, there are many prophecies fulfilled by Jesus over which he could have had little to no control, humanly speaking. These prophecies include prophecies about his lineage, the place of his birth, his healings, his rejection by the authorities, the circumstances of his death, and his resurrection from the dead. As philosopher Thomas V. Morris argues:

A [fulfilled] series of prophecies made by different people at different times and culminating in a single fulfilment by the life of so remarkable a person as Jesus cries out for an explanation of a quite extraordinary sort. . . the most reasonable explanation is that God was involved in the prophecy and fulfilment, thereby giving us an extra ground for accepting Jesus as the culmination of divine revelation.[570]

As philosopher Stuart C. Hackett comments: “I think it wholly reasonable to claim . . . that in the plethora of prophecies concerning Jesus, and in their evident fulfilment, predictive prophecy both meets and passes its decisive test.”[571]

No, it’s not historically accurate.
Tea was not consumed in 1st century Judea.
The scene is a modern storytelling device.

The scene is fictional and not based on historical sources. The New Testament never mentions tea or similar drinks. In the 1st century, Jews typically drank: water, wine (often diluted), milk, and sometimes beer.

Tea, as we know it, comes from the camellia sinensis plant. It originated in China and spread gradually across Asia.

Although tea existed in China centuries earlier, it had not reached the Middle East in Jesus’ time. However, the purpose of the scene is not realism. It’s a narrative tool to communicate information.

This scene, which is an invention of the series used to convey information to the audience, and not something reported by the New Testament, is historically inaccurate. First century Jews did not drink tea.

First century Jews drank water, wine, beer, milk, fruit juices and syrups, as well as broths; but they did not drink tea until the 3^rd century AD[572]:

Traditional tea comes from the camellia sinensis plant, an evergreen shrub native to southwestern China and northern Myanmar. It includes a variety of types, including black, white, green, yellow, oolong, and yerba mate, and is prepared by pouring hot or boiling water over the dried or fresh tea leaves. . . . The custom spread throughout East Asia and ultimately arrived in Europe in the 1500s.[573]

The first documentary evidence for tea drinking comes from China in the 10^th-8^th centuries BC, and the first physical evidence of tea drinking comes from China in the 2^nd century BC.[574] From China, tea made its way to Japan, with “the first written records of tea drinking in Japan come from 815 (according to the Nihon Koki) when a monk named Eichu, who had studied in China, recommended tea to Japanese Emperor Saga.”[575] Tea came to the Middle East along the so-called “Silk Road,” with tea drinking in Iran tracing back to the 16th century AD.[576]

Note that the tea-drinking portrayed in this episode is not something mentioned in the New Testament, but an incidental element of a scene the narrative point of which is to convey information about the Old Testament prophecies concerning the Messiah.