Messianic Prophecy Tehillim 110:1

(Of Dovid, Mizmor). Hashem said unto Adoni(i.e., Moshiach Adoneinu; Malachi3:1), Sit thou at My right hand, until I make thine enemies a footstool for thy feet. 2.(3) Hashem shall stretch forth the fod of they might out of Tziyon; rule thou in the midst of thine (Moshiach’s) enemies (i.e., anti-Moshiachs)……4.(5) Hashem hath sworn, and will not relent, Thou (Moshiac) art a kohen l’olam al divrati Malki-Tzedek(kohen forever in respect to the order of Malki-Tzedek; (see Bereshis 14:8; note it is the kohen who makes kapporah for sin-see Leviticus 4:20; Isa 53;8.”

“All the prophets, all of them, did not prophesy except of the days of the Messiah.” Babylonian Talmud, Sanhedrin99a.

Tehillim 110:1 is one the most often quoted Messianic Prophecies in the BritHaDasha. In Mattityahu 22:41-45 says”And, the Perushim, having been assembled, Rebbe, Melech HaMoshiach confronted with this she’elah, Saying, What do you think concerning the Rebbe, Melech HaMoshiach? Whose Ben is he? The Perushim gave this teshuva(answer) to him:Ben Dovid. Moshiach says to them, How then can Dovid, in the Ruach Hakodesh, call Rebbe, Melech HaMoshiach Adon?... saying NEUM HASHEM LAADONI, SHEV LIMINI AD ASHIT OYVECHA HADOM LERAGLECHA (uterence of Hashem to my L-rd, Sit at My right hand until I make your enemies a footstool for your feet. TEHILLIM 110:1. Therefore, if Dovid calls him Adon(i.e., Adoneinu), how is Rebbe, Melech HaaMoshiach (merely)Ben Dovid? (cf. MALACHI 3:1; ZECHARYAH 4:14. And no one was able to give an answer to him, nor did anyone dare to pose another she’elah (question) to Rebbe, Melech HaMoshiach from that day on.

There are many incorrect and vitriolic assertions made by the Rabbinic community to create an apologetic against the Messianic communities’interpretation of this verse.

Dr.Michael Brown, with a P.H.D. in Semitic languages from N.Y.U, exposes one of the more audacious ones made by a Rabbi from the Northeast. In his book which so eloquently answers questions that have been asked from Jewish families for ages, mine included, Dr. Brown quotes the Rabbi as following: “Psalm 110 represents one of the New Testaments’s most stunning, yet clever mistranslations of the Jewish scriptures. Moreover, the confusion created by the Christianization of this verse was further perpetuated and promulgated by numerous Christian translators of the Bible as well…The story of the church’s tampering with Psalm 110 is so old that it begins in the Christian canon itself.” The treatise on Jewish Objections vol.111 goes on to say:

” These are startling claims indeed….Rabbi …., in referring to the scriptures that are quoted from Mattityahu above, is confident that this event not only reflects a wrong interpretation of the text but that it never even took place. Rabbi Singer said “No Jew who had even a superficial knowledge of the Jewish scriptures would have ever found Jesus’ argument compelling, let alone a conversation stopper.” …”to the contrary, it is BECAUSE Jesus knew that his hearers were so familiar with the Scriptures that he raised this compelling argument. Of course, they had no answer…some of the earliest Rabbinic interpretation of Psalm 110 understood the psalm to be speaking of the Messiah, and if David in fact wrote the psalm, then Yeshua’s question is well taken: If the Messiah is merely David’s son—and it was universally agreed that the Messiah was the son of David—how can David call him his lord?”

Also it is argued falsely, that the second word for Lord in Tehillim 110:1, in the Christian Bible is translated LORD, equaling YHVH. This also is incorrect. It is translated ‘adonai, meaning Lord, every time.

Another problem with Singers apologetics is his being emphatic on the use of the word Lord, as always being used for the profane, never the sacred. He states that G-D the creator is never called adonee in the Bible. In Joshua 5:14, where Joshua has the privileged distinction of addressing the angel of the Lord as ‘my lord’, Joshua is commanded to remove his shoes from his feet because he is standing on holy ground. Does this sound familiar, reminiscent of about 500 years earlier when Moshe was commanded by the angel of the Lord, and this angel represented YHVH, Himself.

“And thou shalt speak to Him saying, Thus saith the Lord of Hosts, saying, Behold the man, Messiah is His name, who shall be here revealed, and anointed, and He shall build the Temple of the Lord.” Targum Jonathan

“Likewise we find (Zechariah 4:14): ‘These are the two sons of the CLEAR-OIL, that stand by the Lord of the whole earth.” This refers to Aaron and the Messiah, and we do not know who is more beloved; but as it is written, (Psalm 110:4): ‘Ths Lord hath sworn and will not repent of it, Thou shalt be a Priest forever after the order of Melchizedek .” Talmud Bab. (Aboth p. 112) (Rodkinson)

Psalm 110, is throughout applied to the Messiah. To begin with it evidently underlies the Targumic rendering of verse 4. Similarly it is propounded in the Midrash on Psalm 2 (although there the chief application of it is to Abraham). But in the Midrash on Psalm 18:35-Psalm 110:1. “Sit thou on my right hand” is specifically applied to the Messiah . Edersheim.(app.9)

Yohanan ben Zakki, a scholar and one of the chief reformers of what became modern Judaism, is buried in his tomb in Tiberis Israel. It is reported that ”in his last hours, Rabban Yohanan ben Zakkai kept weeping out loud (to his disciples)…’Do I then go to appear before a king of flesh and blood, whose anger if he should be angry with me, is but of this world?... I go rather to appear before the King of Kings of Kings, the Holy One , blessed be he, whose anger, if he should be angry with me, is of this world, and the world to come… Moreover I have before me two roads, one to Paradise and one to Gehenna, and I know not whether he will sentence me to Gehenna or admit me into Paradise.’”.Jacob Neusner, First-Century Judaism in Crisis, Yohanan Ben jZakkai and the Renaissance of Torah, p.199

What an emphatic contrast between this deathbed statement and that of Yohanan ben Zebedee, better known as the Apostle John. In 1 st John 5:11-13 the Bible says “and this is the edut,that Hashem gave Chayyei Olam to us, and this Chayyim is in His Ben HaElohim. The one having HaBen has HaChayyim; the one not having HaBen HaElohim does not have Chayyim. These things I wrote to you who have emunah b’Shem HaBen HaElohim, that you vada (with certainty) may have da’as that you have Chayyei Olam(Yn20:31).

The Apostle John was able to utter these words with such certainty because one, he was inspired by the Ruach HaChodesh, and two, because he saw the resurrected Messiah Yeshua.

This parasha from the Brit HaDasha , along with the parasha from Yesha-Yahu 53, influenced greatly a famous Rabbi who survived Hitler’s Holocaust, Rachmiel Frydland. When he compared the death bed statement of Yohanan ben Zakkai, with the words of Yohanan ben Zebedee, he was convinced he needed to investigate who the Messiah might be, not using the Talmud, not using other men’s words, but using solely the Bible. He became one of the leaders of the Modern Messianic movement, accepting Yeshua for who He said He was. When someone rises from the dead, after predicting He would rise from the dead, on the day He predicted He would rise from the dead, we ought to listen to Him.