The following is a table of the Old Testament passages cited in the New Testament as prophecies related to Jesus Christ:
| Old Testament Passage | New Testament Reference |
|---|---|
| Genesis 14:18-20 | Hebrews 7:1-17 |
| Genesis 22:18 | Acts 3:25-26, Galatians 3:16 |
| Genesis 49:9 | Revelation 5:5 |
| Exodus 12:19, 12:26-27 | 1 Corinthians 5:7 |
| Exodus 17:6 | 1 Corinthians 10:4 |
| Exodus 24:7-8 | Hebrews 9:15-21 |
| Leviticus 16:2-19 | Hebrews 9:6-12 |
| Leviticus 16:27 | Hebrews 13:11-12 |
| Numbers 21:7-9 | John 3:15 |
| Deuteronomy 18:15-19 | Acts 3:22-26, 7:37 (John 1:19-21, 6:14, 7:40) |
| Deuteronomy 21:23 | Galatians 3:13 |
| 2 Samuel 22:50 | Romans 15:9 |
| Psalm 2:1-3 | Acts 4:25-26 |
| Psalm 2:7 | Acts 13:33, Hebrews 1:4-5, 5:5 |
| Psalm 2:9 | Revelation 2:26-27 |
| Psalm 16:8-10 | Acts 2:25-31, 13:35-37 |
| Psalm 18:49 | Romans 15:9 |
| Psalm 22:18 | Matthew 27:35, John 19:24 |
| Psalm 22:22 | Hebrews 2:11-12 |
| Psalm 34:20 | John 19:36 |
| Psalm 40:6-8 | Hebrews 10:5-9 |
| Psalm 41:9 | John 13:18-19 |
| Psalm 45:6-7 | Hebrews 1:8-9 |
| Psalm 67:3-4 | Romans 15:10 |
| Psalm 69:9 | John 2:14-17, Romans 15:3 |
| Psalm 78:2 | Matthew 13:34-35 |
| Psalm 97:7 | Hebrews 1:6 |
| Psalm 102:24-27 | Hebrews 1:10-12 |
| Psalm 110:1 | Matthew 22:44, Mark 12:36, Luke 20:42-43, Acts 2:34-35, Hebrews 1:13, 10:12-13 |
| Psalm 110:4 | Hebrews 5:5-6, 5:10, 6:20, 7:17, 7:21 |
| Psalm 117:1 | Romans 15:11 |
| Psalm 118:22-23 | Matthew 21:42, Mark 12:10, Luke 20:17, Acts 4:10-11: 1 Peter 2:6-8 |
| Isaiah 6:9-10 | Matthew 13:13-15, Mark 4:12, Luke 8:10, John 12:39-40 |
| Isaiah 7:14 | Matthew 1:22-23 |
| Isaiah 8:13-14 | 1 Peter 2:6-8 |
| Isaiah 8:18 | Hebrews 2:13 |
| Isaiah 9:1-2 | Matthew 4:13-16 |
| Isaiah 11:1 | Revelation 5:5, 22:16 |
| Isaiah 11:10 | Romans 15:12 |
| Isaiah 12:2 | Hebrews 2:13 |
| Isaiah 28:16 | Romans 9:33, 10:11: 1 Peter 2:6-8 |
| Isaiah 40:3-5 | Matthew 3:1-3, Mark 1:3, Luke 3:4-6, John 1:23 |
| Isaiah 42:1-4 | Matthew 12:17-21 |
| Isaiah 49:6 | Luke 2:31-32 |
| Isaiah 52:15 | Romans 15:20-21 |
| Isaiah 53:1 | John 12:37-38, Romans 10:16 |
| Isaiah 53:4 | Matthew 8:16-17 |
| Isaiah 53:5-6 | 1 Peter 2:24-25 |
| Isaiah 53:7-8 | Acts 8:32-35 |
| Isaiah 53:12 | Luke 22:37 |
| Isaiah 55:3 | Acts 13:34 |
| Isaiah 59:19-21 | Romans 11:26-27 |
| Isaiah 61:1-2 | Luke 4:16-21 |
| Isaiah 63:2-3 | Revelation 19:13-15 |
| Jeremiah 31:15 | Matthew 2:17-18 |
| Jeremiah 31:31-34 | Hebrews 8:6-12, 10:14-17 |
| Daniel 7:13-14 | Matthew 26:64, Mark 14:62, Revelation 1:7 |
| Hosea 11:1 | Matthew 2:15 |
| Joel 2:32 | Romans 10:9-14 |
| Jonah 1:17 | Matthew 12:40 |
| Micah 5:2 | Matthew 2:5-6, John 7:42 |
| Zechariah 9:9 | Matthew 21:4-5, John 12:14-15 |
| Zechariah 11:12-13 | Matthew 27:9-10 |
| Zechariah 12:10 | John 19:34-37, Revelation 1:7 |
| Zechariah 13:7 | Matthew 26:31, Mark 14:27 |
| Malachi 3:1 | Matthew 11:10-11, Mark 1:2-4, Luke 7:27-28 |
| Malachi 4:5-6 | Matthew 11:13-14, 17:10-13, Mark 9:11-13, Luke 1:17 |
Non-Christians sometimes make the claim that the Jews before the time of Jesus did not view these passages Messianically, that is, as having to do with the Messiah. In reality, there is very little, if any, Jewish commentary from before the time of Jesus, or contemporary with Jesus, that exists today, meaning that at the very least, the one making such a claim is almost certainly overstating their case. It is not as if there are volumes of Jewish Midrash from the time of Jesus, commenting on all of these passages of Scripture, which one can go to and reference to see what Jews of the time thought of them.
However, from some of the earliest Jewish commentary on Scripture found in the Talmud and other early sources, up to the Medieval period in the writings of famous Jewish commentators like Rashi (1040-1105 AD) and Radak (1160-1235 AD), there are Messianic interpretations of the passages that the New Testament cites in reference to Jesus Christ:
Babylonian Talmud - Sukkah 52a
2 Apropos the eulogy at the end of days, the Gemara asks: For what is the nature of this eulogy? The Gemara answers: Rabbi Dosa and the Rabbis disagree concerning this matter. One said that this eulogy is for Messiah ben Yosef who was killed in the war of Gog from the land of Magog prior to the ultimate redemption with the coming of Messiah ben David. And one said that this eulogy is for the evil inclination that was killed. The Gemara asks: Granted, according to the one who said that the lament is for Messiah ben Yosef who was killed, this would be the meaning of that which is written in that context: "And they shall look unto Me because they have thrust him through; and they shall mourn for him, as one mourns for his only son" (Zechariah 12:10).
Babylonian Talmud - Sukkah 52a
6 The Sages taught: To Messiah ben David, who is destined to be revealed swiftly in our time, the Holy One, Blessed be He, says: Ask of Me anything and I will give you whatever you wish, as it is stated: "I will tell of the decree; the Lord said unto me: You are My son, this day have I begotten you, ask of Me, and I will give the nations for your inheritance, and the ends of the earth for your possession" (Psalms 2:7-8).
Babylonian Talmud - Berakhot 7b
11 Do not read the word as shamot, rather as shemot, names. The names given to people are, therefore, "the works of the Lord upon the earth." And Rabbi Yoḥanan said other aggadic statements in the name of Rabbi Shimon ben Yoḥai: The existence of wayward children in a person's home is more troublesome than the war of Gog and Magog, the ultimate war, the climax of the travails of Messianic times. As it is stated: "A Psalm of David, when he fled from his son, Absalom" (Psalms 3:1). And it is written thereafter: "Lord, how numerous are my enemies, many have risen against me" (Psalms 3:2). While concerning the war of Gog and Magog, which is alluded to in the second chapter of Psalms, it is written: "Why are the nations in an uproar? And why do the peoples speak for naught? The kings of the earth stand up and the rulers take counsel together, against the Lord, and against His anointed... He that sits in heaven laughs, the Lord mocks them" (Psalms 2:1-4). Yet in this chapter describing the war of Gog and Magog "how numerous are my enemies" is not written, as it is not as difficult as raising a wayward son like Absalom.
Genesis Rabbah 44:8
"Abram said: My Lord God, what will You give me...?" - Rabbi Yonatan said: There are three people regarding whom it is stated: Make a request. These are Solomon, Aḥaz, and the messianic king. Solomon, as it is written: "In Givon, the Lord appeared to Solomon in a dream at night, and God said: Request what I shall give you" (1 Kings 3:5). Aḥaz, as it is written: "Request a sign for yourself from the Lord" (Isaiah 7:11). The messianic king, of whom it is written: "Request of Me, and I will render nations your inheritance" (Psalms 2:8).
Genesis Rabbah 85:9
"And thy staff", that is the Messiah, as it is said: "And there shall come forth a shoot out of the stock of Jesse" (Isaiah 11:1). "The rod of Thy strength the LORD will send out of Zion" (Psalms 110:2).
Targum Jonathan - Isaiah 11:1
And a king shall come forth from the sons of Jesse, and from his children's children the Messiah shall be anointed.
Targum Jonathan - Micah 5:1
And you, Bethlehem Ephratah, though you are small to be counted among the thousands of the house of Judah, from you shall go out before me the Messiah, to exercise dominion over Israel, whose name was spoken from of old, from the days of eternity.
Rashi (1040-1105 AD) - Commentary on Zechariah 9:9
"Behold! Your king shall come to you". It is impossible to interpret this except as referring to the King Messiah, as it is stated: "and his rule shall be from sea to sea." We do not find that Israel had such a ruler during the days of the Second Temple.
"just and victorious". Saved by the Lord.
"and riding a donkey". This is a symbol of humility.
Radak (1160-1235 AD) - Commentary on Zechariah 9:9
"Poor". As in the matter, so also is the Lord their affliction, and so it was said in the prophecy of Isaiah: He shall not cry out, nor shall he lift up a bruised reed, nor shall he break it, etc.
"And he rides on a donkey". Not because of a disadvantage, since the whole world will be in his possession, but out of humility, he rides on a donkey, and also to instruct that Israel will not need horses and chariots. Therefore, he said after him, "And I will cut off chariots from Ephraim and horses from Jerusalem"
Additionally, some of the passages in which Jesus fulfilled a symbol or type in the Old Testament cannot really be "debunked" or "disproven". The most one can say is that they do not find the parallels to be compelling. For example, if one rejects the Christian assertion that the holiday of Passover, instituted in Exodus 12, was symbolic of Jesus Christ, who is called the "Lamb of God" (John 1:29), and who was crucified on the holiday of Passover, then they can say that they are not compelled by whatever parallels may exist. However, they cannot "refute" that it is a symbol of Jesus Christ, because there is no possible logical way to eliminate the possibility that it could be symbolic of Jesus.
As Christians, we believe that the New Testament usage of the Old Testament is divinely inspired, and view its Old Testament references - whether obvious or non-obvious - as legitimate on that basis. And, it certainly seems that a fair reader can find striking parallels to Jesus Christ in many of the Old Testament passages cited of Him by the New Testament authors, even without commentary.