yea and amen, 2 Cor. I, 20. Even in the language of the synagogue מָשִׁיחַ signifies more than מֶלֶךְ. It is the name of the coming One (δ μέλλων), for which reason the designation of the king is indicated by מַלְכָּא מְשִׁיחָא.
§ 3.
Historical Sketch.
The New Testament references to Old Testament prophecies are limited by the occasions afforded in the gospel history, and the apostolic trains of thought. Hence it has come to pass that many Messianic passages of prime importance have remained unnoticed, e. g. Is. IX, 5—6; Jer. XXIII, 5—6; Zech. VI, 12—13. A richer, and to a certain extent, more systematic discussion of the predictions and representations concerning Christ in the Old Testament, begins with the epistle of Barnabas (71—120 A. D.) which is related to the epistle to the Hebrews, but which stands far below it, and in Justin's Dialogue with Trypho (about 148 A. D.), who is in so far inferior to his Jewish opponent, that he is acquainted with the Old Testament only through the secondary source of the Septuagint and puts the apocryphal on the same footing with the canonical (compare Ps. XCVI, 10 ιο ὰπὸ ξύλου). Origen (d. 254) was acquainted with Hebrew, but his interpretation of the Scriptures suffers from his effort at that arbitrary allegorization, in which the Alexandrian School is the succesor of Philo. On the other hand the historical method of the Antiochian School brought about a reaction, which even referred direct Messianic prophecies like Micha V, I to Zerubbabel and in general to objects before Christ, and only, with reference to the result of their higher fulfilment, to Christ. It was not taken into account by the ancient church, down to the time of the Middle Ages, that there is in the Old Testament a preparation for the salvation in Christ through a connected and progressive history. Nor was it taken into account in the time of the Reformation, when the predominantly apologetic interest of the ancient church was replaced by one which was predominantly dogmatic, and a spiritualistic interpretation took the place of an allegorical, which removed the national elements of the old prophecy by means of a symbolical or a mystical interpretation. First Spener (d. 1705) and his school made way for a better understanding of the prophecies, while he with reference to Rom. XI, 25—26, recognized that which is relatively authorized in the national form of
