On 20th of December, 2000 a document was presented at the Embassy of Israel in Hungary to Ambassador Judith Várnai Shorer, with the signature of about 21 Christian organizations and individuals. Although Hungarian media was aware of the event, only the Israeli Hungarian language paper, Új Kelet  gave a covering on it.

 

Jesaia 12:3

To the Ambassador of the State of Israel in Hungary, Dear Judith Várnai Shorer,

In the light of the latest events in the Middle-East and their media coverage in Hungary urged us to express our solidarity and sympathy with the State and people of Israel. We are sincerely sorry for the victims of violence, to whichever ethnic group they belong to. We pray that no fanatic ideologies, hatred or revenge would increase the sufferings and losses of the people living in Israel. We are glad over the existance of the Jewish State and accept her right to defend the security of her citizens.

We confess and believe that on biblical and historical grounds, the city of Jerusalem is the indivisible capital of the Jewish people and Israel. We would like to see the Hungarian media to give precise information to the Hungarian public about the events taking palce in Israel. We take on the responsibility to do our best to present the modern State of Israel and the history of the Jewish people to the citizens of Hungary in its full reality. We pray that in these difficult times Israel would find strength in the great number of Biblical promises given to her in the Tanach by Almighty. We also pray that the Palestinian people living in Israel would also find the pathway of peace from Almighty.
We are united with you in the faith and with the ancient hope of the Jewish people that true shalom will come to Israel and to all other nations when Messiah comes!

Peter Hocken: Christian Repentance for sins against the Jewish people will lead the Church to the root issue. …In his book, The God of Israel and Christian Theology , the American scholar, R. Kendall Soulen, has helpfully identified three forms of replacement or supersessionist thinking. The first two are easy to understand. First, economic supersessionism, which means that Israel is no longer God’s chosen people, because this role was completed when Jesus died on the cross ; and secondly, punitive supersessionism, which means the view that God has rejected Israel because of their sin . But Soulen then points to a third form of replacement or supersessionist thinking that he calls structural supersessionism .

The wine in Midrash Ruth is related to the sufferings in Isaiah 53. This leads us to the essence of Holy Communion. 1 Cor. 11:25-26 interprets the message of wine with the words of Jesus: "This cup is the new covenant in my blood - as often as you eat this bread and drink the cup, you proclaim the LORD's death until he comes." Here we have the same eternal perspective as in Midrash Ruth. The Passover liturgy has four cups of wine. Every cup has its own name and symbolizes certain features in the Seder. Justin Martyr gave his instructions to the Holy Communion.

The birth of the Messiah was foretold in Isaiah 7:10-14: "Ask the Lord your God for a sign -therefore the Lord himself shall give you a sign: Behold, a virgin shall conceive and bear a son, and shall call his name "Immanu El", "God with us". 200 years before Christ the Septuagint understood the Hebrew concept "almah" in Greek as "parthenos" as a "virgin". This is the sign!

Isaiah 53 has been totally omitted from the annual reading of the prophets, so called haphtaroth. In Yalkut Makhiri also there is a note in brackets relating to Isaiah 53 that "here is missing a little of the matter".However, on the Great Day of Atonement the Jew feels that his sins must be forgiven before God. On that day Isaiah 53 is sometimes mentioned in the Jewish prayers. A separate prayerbook for the feast days, the Mahzor Rabbah, contains a remarkable literary prayer by Rabbi Eleazar Qalir which may be from the sixth century AD. It is often heard in the Synagogue. 

God's first words in the Bible are: "Let there be light! And there was light. And God saw the light, that it was good." When we study the creation account closely we notice that it was not until the fourth day that God created the "two great lights", the sun and the moon. The Sages understood this too to be a Messianic allusion. The Midrash known as Pesikhta Rabbah, which was read from the 9th century on in connection with feast days, asks, "Whose is this light which falls upon the congregation of the Lord?" and answers, "It is the light of the Messiah". The Yalqut Shimoni, comprising catenae of Talmudic and Midrashic passages drawn up in the 12th and 13th centuries, adds to this exposition the words: "This is the light of the Messiah, as is written in Psalm 36:10,'In your light, we see light'".