Is this Jewish and Christian expectation for Messiah same.

[dio9]

It struck me like a bolt of lightening from nowhere that the story of Jesus is just one of the continuing stories of Hebrew history. Jesus' times were the times of Messianic expectation. His story is just the most outrageously unjust story of them all.

question for discussion and debate , If you will:
Is The Jewish Messiah and the Christian Messiah the same Messiah?
a Rabbi professor , when I was in seminary school said the Messiah is the one who does it. Did Jesus make it happen?
freedom from Rome and the kingdom of God, Jesus' mission is incomplete .

Is the Christian commission to carry on and complete it?
Is this Jewish and Christian expectation the same?

[Mithrae]

Where in the Tanakh is the term 'messiah' used in reference to any specific future figure or period?

I don't think the tanakh refers to a second coming of the Messiah. I'm quite sure Jesus' age was a Messianic age.

To my knowledge there are only two places in the Tanakh where the term 'messiah' is used in reference to a specific future figure or period. One is a reference to the Persian king Cyrus in Isaiah (45:1), and Alwayson has mentioned the other one:

• Daniel 9:25 And you shall know and understand that from the emergence of the word to restore and to rebuild Jerusalem until the anointed king [shall be] seven weeks, and [in] sixty-two weeks it will return and be built street and moat, but in troubled times.
  
  26 And after the sixty-two weeks, the messiah will be cut off, and he will be no more, and the people of the coming monarch will destroy the city and the Sanctuary, and his end will come about by inundation, and until the end of the war, it will be cut off into desolation.

[liamconnor]

Where in the Tanakh is the term 'messiah' used in reference to any specific future figure or period?

I don't think the tanakh refers to a second coming of the Messiah. I'm quite sure Jesus' age was a Messianic age.

To my knowledge there are only two places in the Tanakh where the term 'messiah' is used in reference to a specific future figure or period. One is a reference to the Persian king Cyrus in Isaiah (45:1), and Alwayson has mentioned the other one:

• Daniel 9:25 And you shall know and understand that from the emergence of the word to restore and to rebuild Jerusalem until the anointed king [shall be] seven weeks, and [in] sixty-two weeks it will return and be built street and moat, but in troubled times.
  
  26 And after the sixty-two weeks, the messiah will be cut off, and he will be no more, and the people of the coming monarch will destroy the city and the Sanctuary, and his end will come about by inundation, and until the end of the war, it will be cut off into desolation.

As I see it, the question is not about the O.T. but about Jewish expectations during Jesus' era.

Of this, we have more than the O.T. (or tanakh, as some, perhaps pretentiously, like to call it). We have the Pseudapigrapha.

Though not all the terms are the same, there is ample evidence that a man, and often a son of David, was expected to come and restore Israel to its former glory, as in the days of Solomon.

[Mithrae]

To my knowledge there are only two places in the Tanakh where the term 'messiah' is used in reference to a specific future figure or period. One is a reference to the Persian king Cyrus in Isaiah (45:1), and Alwayson has mentioned the other one:

• Daniel 9:25 And you shall know and understand that from the emergence of the word to restore and to rebuild Jerusalem until the anointed king [shall be] seven weeks, and [in] sixty-two weeks it will return and be built street and moat, but in troubled times.
  
  26 And after the sixty-two weeks, the messiah will be cut off, and he will be no more, and the people of the coming monarch will destroy the city and the Sanctuary, and his end will come about by inundation, and until the end of the war, it will be cut off into desolation.

As I see it, the question is not about the O.T. but about Jewish expectations during Jesus' era.

Of this, we have more than the O.T. (or tanakh, as some, perhaps pretentiously, like to call it). We have the Pseudapigrapha.

Though not all the terms are the same, there is ample evidence that a man, and often a son of David, was expected to come and restore Israel to its former glory, as in the days of Solomon.

Some would say that relegating the Jewish scriptures to that of an "old" testament is the more pretentious attitude, regardless of how ingrained and widespread that habit may be

The gospels themselves certainly seem to emphasize that Jesus' disciples and the 'huge crowds' that he drew expected or wanted him to restore Israel to glory, and there's no doubt that that was indeed a common view at the time. But there was a range of views in 1st century Judaism as in all cultures. One interesting perspective was the apparent belief of some Essenes in two or possibly even three Messiahs:

• http://www.livius.org/articles/religion ... -messiahs/
  Several texts are considered to be written by members of the sect: the Damascus document for example, and the Messianic rule. In these texts, we may expect to find the sect's own messianology. The distinguishing characteristic is that the Qumranites expected the coming of not one, but two Messiahs. This must have been an attempt to make sense of such contradictory messianic images as we have encountered up till now. . . .
  
  
  This is a very interesting text, because it not only mentions two Messiahs, but also shows that one of them is a military leader and the other a sage. Moreover, the expression "seeker of the law" usually signifies the Teacher of righteousness (the founder of the sect); the fact that this title is now used to describe one of the Messiahs suggests that the members of the Qumran sect believed that he would one day return. We will discuss this idea below. . . .
  
  
  At least one text adds a third actor in the messianic age: the prophet. He is mentioned in the Manual of discipline. This text is also interesting because it uses the plural "Messiahs of Aaron and Israel" instead of the singular "Messiah of Aaron and Israel" of the Damascus document: this proves that there were indeed two (or three) Messiahs.
  • And they shall not depart from any counsel of the law to walk in all the stubbornness of their heart, but they shall be governed by the first ordinances in which the members of the community began their instruction, until the coming of the prophet and the anointed ones of Aaron and Israel.note
  Just like the kingly Messiah of Israel and the priestly Messiah of Aaron, the prophet is a messianic type, and it is possible to believe that the Qumran library also contained a messianology that assumed that there would be three Messiahs. After all, kings, priests and prophets were the only one that could be anointed (above).