or Onias III (d. 171 B. C.) the high priest, after whose fall Antiochus Epiphanes plundered the temple. Probably the latter is intended, for Seleucus IV Philopator would hardly be called by the prophet מָשִׁיחַ as Cyrus was by Deutero-Isaiah.
Rem. 2. De Lagarde holds that Μεσσίας is the Greek form of מִשִּׁיחַ, a transjordanico-Arabic nominal form like שֵׂעִיר for שִׂעִיר. It is however the Greek form of מְשִׁיחָא; the ח remaining unexpressed between the two long vowels as in μιδα = מְחִידָא Neh. VII, 54, and Μεσίας or Μεσσίας was written like Άβεσαλώμ or Άβεσσαλώμ, since through duplication greater stability was given to the short vowel.
§ 2.
Messianic and Christological Elements.
Even within the Old Testament itself the royal image of the future divinely anointed One is proved to be incomplete, since it is neither coextensive with the needs, nor exhausts the expectations of salvation. But besides this, since the idea of the future God-man at first comes to view only in occasional glimpses, the Man of Salvation does not yet occupy a central position in Old Testament faith, but the completion of the kingdom of God frequently appears, with the recession of human instrumentality, as the proper work of the God of Salvation. But we include even this kind of prophecies under the Messianic classification, because, as the New Testament fulfilment shows, it is God in Christ, who, starting from Israel, secures for the human race and offers to it the highest spiritual blessings. Even the prophecies of the final and essential salvation, which are silent respecting the Messiah, are christological when viewed in their historical fulfilment.
Rem. I. Within the course of the evangelical history the Lord is called Jesus. First after he has proved to be the Messiah, who was foretold in the Old Testament, Acts II, 36, he receives in addition to the proper name Jesus the designation of honor, which has likewise become a proper name, Christ. Within the gospels, except in John I, 17; XVII, 3, this double designation only occurs in Matt. I, I. 1 8 (only here τοῦ Ἰησοῦ Χριστοῦ); Mark I, I. The evangelists write this double designation over the gates of their gospels like an anagram or emblem of the entire following history, with a similar signification as the Tora prefixes the double designation יְהֹוָה אלֹהִים to Gen. II—III.
Rem, 2. The accumulation of the names Jesus Christ, Christ Jesus, or merely Christ, rarely Jesus, in the apostolic epistles, e. g. in the beginning of the epistle to the Colossians is remarkable. It is the transcendent love of the Lord which is mirrored in this cumulative designation, and we feel thoroughly, that the name Christ is not equivalent to the conception of the king, but that the Lord is thus named as the One, in whom all God's promises have become
