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(This message builds on the Genesis 3:15 Torah teaching, confirmed in Rabbinic exegesis, see

זרע זה מלך המשיח מדרש רבה כג ה

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Don't believe that Moshiach is Adon Kol HaAretz by virtue of the Techiyas HaMeisim which, in Moshiach's case, has already occurred and been witnessed by Jewish edei re'iyah (eyewitnesses)?Let's stop here and test your Moshiach literacy.

First let's get something clear about erroneous notions of Paul and his founding a new religion, which he didn't. True, the halakhah of his Judaism switched from the Pharisaic oral law to the Ruach Hakodesh, but his religion was still one of the Judaisms of the time, not a new non-Judaism Gentile religion.

As the Hebrew Bible says,

讛讗讚讜谉 讗砖专 讗转诐 诪讘拽砖讬诐 讜诪诇讗讱    

讛讘专讬转 讗砖专 讗转诐 讞驻爪讬诐 讛谞讛

讘讗 讗诪专 讬讬 爪讘讗讜转    

HaAdon (the L-rd) Whom you seek will suddenly come to His Heikhal, even the Malach HaBrit (the Messenger of the Covenant) in whom ye have chafetz (delight); hinei, He is coming, saith Hashem Tzva'os (Malachi 3:1; see Chaggai 2:7)

In the Mikraot Gedolot, Redak explains that "the L-rd, HaAdon," he says spelled with lower case "L," is the King Moshiach, who will come suddenly,no one knows when.  Redak says Moshiach is the Messenger of the Covenant. But in a context like this, where we are talking about "His" Beis HaMikdash or Heikhal, the lower case is hardly appropriate, since Adon would  refer to Adon Kol HaAretz as in Zecharyah 4:14 and 6:5. Moshiach in fact took what disappears and reappears, what is even taken last in remembrance of the Paschal Lamb which at the Pesach Seder Tish was received last during the days when the Beis HaMikdash stood, that is, Moshiach, the Messenger of the Covenant, took the afikoman wrapped in a death-shroud sort of napkin and, then, referring to the Redemption that he was about to bring, that deliverance of Yeshuas Elokeinu achieved at the cost of the asham nafsho (Yeshayah 53:10),  said, This is "for you." It was as if Moshiach was inviting us to say,

讝讛 讞诇讬驻转讬 讝讛 转诪讜专转讬 讝讛    

讻驻专转讬 讝讛 讬诇讱 诇诪讬转讛

讜讗谞讬 讗诇讱 诇讞讬讬诐    

Sanhedrin 98b and Yoma 10a say that Micah 5:1(2) is a prophecy about Moshiach.  Remember in conjunction with that same passage, the Hebrew Bible says of Moshiach that with the rod they will strike on the cheek the Ruler of Israel and also that Moshiach will be born in Beit-Lechem (Bethlehem), but, note carefully, it says that Moshiach's goings forth (i.e., origins) have been mikedem, (from everlasting, see Chabakuk 1:12) mimei olam (from the days of eternity).

讜诪讜爪讗讜转讬讜 诪拽讚诐 诪讬诪讬 注讜诇诐

Whose goings forth (i.e. origins) have been mikedem, (from everlasting; see Chabakuk 1:12), mimei olam (from the days of eternity). (Michoh 5:1[2])

Remember that Shadrach, Meshach, and Abednego would not  驻诇讞讬谉  

(serve as deity, pay reverence to as deity, not just service in this context but religious service, service as unto G-d, Daniel 3:12); Shadrach, Meshach, and Abednego would not pelach (related to yare, to fear, and pachad, to be in awe) the idols, the false g-ds of Babylon, but Moshiach, when coming in the clouds of glory, will in fact be so reverenced by the whole world, yet paying such divine reverence to Moshiach will not be idolatrous; see Daniel 7:14, same word as Daniel 3:12 讬驻诇讞讜谉

Also see the Zohar's comment on this, in The Orthodox Jewish Bible, page 2.  Also see the Targum: Anani [He of the Clouds] is King Moshiach who will in the future reveal himself,Targum to Divrey HaYamim Alef (1 Chr) 3:23.  Sanhedrin 98a says that if Israel is worthy, Moshiach will come on the clouds of heaven (as in Daniel 7:13), but if Israel is unworthy, the Moshiach will come as the humble one riding a donkey (as in Zecharyah 9:7-9).  Regarding this section of Daniel, Sanhedrin 38b points to Daniel 7:9, " 'Till thrones were placed'  One throne was for Himself and one for Dovid (i.e., the Moshiach)."  

Sanhedrin 96b-97a associates

讘专 谞驻诇讬  

with 讛谞讜驻诇转

Daniel 7:13 and Amos 9:11, "in that day I will raise up the tabernacle of Dovid THAT IS FALLEN (HANOFELET)". 

See Shema of Moshiach's Judaism.   

See How To Point).

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