Who Do the Jews Say That I Am?

 Many Do Not Believe Jesus/Messiah is seen in the Old Testament.

Jewish scholars generally do not read those passages as proofs that Jesus is present in the Old Testament, and they do not interpret Elohim as a hidden reference to a Trinity. Instead, they read the texts in terms of strict monotheism, Hebrew grammar, prophecy, or divine speech to angels,
How the Jewish reading is different
In Judaism, Elohim is usually understood as a title for the one God of Israel, while plural wording like “let us” is often explained as God speaking to His heavenly court or using a royal style of speech rather than revealing multiple divine persons. Jewish interpretation also strongly resists the idea that God would have a body or be divided into persons, so passages Christians read as Trinitarian are usually read non-literally or as idiomatic Hebrew.
Passage by passage
- Genesis 1:26 (“Let us make man”) is often explained as God addressing angels or His heavenly council, not the Messiah.
- Genesis 3:22 (“one of us”) is commonly taken as divine speech to the heavenly court or a plural of majesty, not a direct Christ reference.
- Genesis 11:7 (“let us go down”) is similarly read as God speaking in a heavenly setting, not as proof of plurality in God’s nature.
- Isaiah 48:16 is usually read by Jewish interpreters as the prophet speaking, or as a difficult text about God’s sent messenger, not as a clear two-person divine dialogue.
- Psalm 110:1 is often understood as David speaking about another lordly figure, but Jewish interpretation generally does not identify that figure as a divine Messiah in the Christian sense.
Messianic texts
For specifically messianic passages like Genesis 49:10, Numbers 24:17, Psalm 2, Isaiah 9, and Isaiah 53, Jewish scholars usually read them differently from Christians. Some are applied to historical kings, Israel collectively, or an ideal future king, rather than to Jesus personally. A common Jewish objection is that the Messiah is expected to accomplish visible national restoration, peace, and gathering of Israel, which they say Jesus did not complete in his earthly ministry.
One useful distinction
Christians often read the Old Testament christologically, meaning they see Christ hidden in the text and revealed fully in the New Testament. Jewish scholars usually read the same passages within the Hebrew Bible’s own historical and literary context, so they arrive at different conclusions about whether the Messiah is being described.
Big picture
So the short answer is: Jewish scholars usually see these verses as about God, His speech, His court, Israel, or a future human Messiah, not as direct evidence for Jesus or the Trinity. The disagreement is mainly about interpretation, not whether the texts are important.
My take is that as the Jews (pharisees) of Jesus' time rejected Him as God, then and they still do today, except for those who were saved as a result of Jesus and the Apostles. I think many are saved even today as God’s Word comes in power before them. But, for the most part, the Children of Israel are still in open rebellion against Jesus as the Messiah and as God. They openly deny the Resurrection, which makes Jesus the Messiah.

What do you say?

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