JFJ Forums - Yeshua is called HASHEM, and as DAVID's LORD and Son in the Tenach

"Behold, the days come, says HASHEM    [ HASHEM #1 ? ]
that I will set up for David                   [Jer. 33:15-18]
a Righteous Branch,                 [Isa. 11:1; Zech. 3:8-10, 6:12-13]
and shall reign a King (who) acts wisely,   [Psalm 22:28, Malachi 1:14]
and will do justice and righteousness
in the Earth.           [Isa.
...and this is His  [David's]  Name
by (which) He shall be called:
HASHEM Our RIGHTEOUSNESS."   [cf. Psalm 21:1] [i.e., HASHEM #2 ? ]
(Jeremiah 23:5-6)

Jeremiah 33:15 repeats and condenses the above Jer. 23:5-6.

If nothing else, any Jewish man -woman - boy - girl  who reads the Tenach in Hebrew, ought to be clear eyed enough to see two HASHEM's as One G-D, HASHEM the Father and His Son HASHEM MESSHIACH, the prophesied Lord and Son of David.  David himself, as a man, is not destined to be deified next to G-D -- the VOICE of HASHEM is Messhiach (Deut. 13:4, Psalm 29, I Sam. 2:10, 12:12).

In Isaiah 22:20, He is called Eliakim the son of Hilkiah - "the G-D who resurrects and raises up, the Son of the YH's joy, the flattering of His tongue." Hence, the "Beloved Son, in whom I [the Father] am well pleased." -- will be the prophetic fulfillment of this verse (Matthew 3:17, Luke 3:22).

In Isa. 22:21, the kingship makes Him as a Father Himself (cf. Isa. 9:6-7), while also a successor to David (Isa. 22:22), who is destined to be crucified (cf. Hebrew of Isa. 22:23, Deut. 28:66, Eze. 11:23; Psalm 74:12).

Psalm 98:2-3 specifically identifies Yeshua ("Salvation") as the Righteousness of HASHEM, who is looked to by the nations...but where is israel's faith?  Only HASHEM is supposed to have the power to calm the raging sea, and bring travelers to their desired destination (Psalm 107:29-30); and yet this is the testimony of what Jesus did for the Apostles (Matthew 8:23-27).

In Psalm 110, there is a G-D who sits with G-D (cf. Psalm 45:6-7), who is called the RIGHT HAND by inference who is both priest and warrior king reigning in Heaven, of all places.  This points us back to the RIGHT HAND of HASHEM of Exodus 15;3,6  and Jesus of Revelation 19:11-16, 5:5-6, Zechariah 3:8-9.  We know this, because Exodus 15:2 says,

"My strength and praise song: YH - and He was, and is, and has become to me, YESHUA."

"My strength and praise song: YH - and He was, and is, and has become to me, YESHUA."

Proverbs 18
[10] The name of the LORD is a strong tower: the righteous runneth into it, and is safe.

Amen

Brianroy, in respect to Jesus:

In Isaiah 22:20, He is called Eliakim the son of Hilkiah - "the G-D who resurrects and raises up, the Son of the YH's joy, the flattering of His tongue."

Hence, the "Beloved Son, in whom I [the Father] am well pleased." -- will be the prophetic fulfillment of this verse (Matthew 3:17, Luke 3:22).

Israel Knohl wrote a piece regarding the prophecy of Gabriel that was dated to just before Jesus was born. He says it contains a Messianic reference to a Messiah who will rise from the dead after 3 days. From my understanding, Isaiah 22:20 precedes that Gabriel prophecy from the BCE 1st Century by 600 years.

You know I've wondered about Psalm 110. Who do the Orthodox think David's Lord is in this scripture?

Psalms 110:1
1 The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.

"And now, our G-d, hearken to the prayer of Your servant and to his supplications, and let Your countenance shine upon Your desolate Sanctuary for the L-rd's sake,"
Daniel 9:17

The traditional interpretation in Judaism is that of  “the L-rd’s sake” is that of a semantic flip-flop and somersault that is both merited to Abraham and mean also “for  Your sake”, meaning G-D’s.

  But in order to take away personhood of the “L-rd” to whom Daniel refers, the rabbis reinterpret it as “for Your Essence’s sake”.    That is, “shine upon your face upon your sanctuary for the sake of your essence”.   Who are they kidding?  That's like saying, for the sake ofsome after-glow you leave behind at the cleft of the Rock with Moses.

And this other interpretation is despite the fact that  G-D says clearly that HE, not His “essence”,  is to dwell among the people of Israel  (Exodus 25:8, 29:45-46).

The Talmud in Berachos 7b states to the effect that Daniel’s prayer is  offending Abraham’s memory or  Abraham’s sake…and this is reiterated by the late Lubavichter Rebbe's father...even though the book of Daniel is counted as Scripture in Judaism.

In other words, the Talmud in Berachos 7b calls the OT Bible as “errant” when later rabbis feel fit to call it so (SIMPLY BECAUSE IT FAVORS THE cHRISTIAN INTERPRETATION FROM IT). The inferring of errancy upon the Bible (even if it were just upon Daniel) is clearly a wrong conclusion on the part of  Rabbi  Johanan in the name of Rabbi Shimon bar Yochai and others to do.

The premise in Berachos 7b goes: “He ought to have said: 'For Thy sake', but [he means]: For the sake of Abraham, who called Thee Lord. “ as if Daniel didn’t have a clue as to what he was talking about.  Why did they feel the need to call the Scriptures as “in error” by such an inference?  Because to let this stand unaddressed means a clear acceptance that the Christians are correct in their interpretation of Psalm 110:1, and Psalm 2:2,12, etc. -- which are de facto supported by Daniel 9:17.

So in the prophet Daniel‘s book, which Judaism calls “Scripture”, we have another testimonial to support the  YHVeH Messiah  who sits to the right hand of YHVeH the Father.