Anyone who has studied evidential apologetics will see that many apologists have laid a great emphasis on messianic prophecy as one of the keys to demonstrating Jesus is the Jewish Messiah. One thing that is left out of these discussions is that when it comes to prophecy, it is not always predictive. The Greek word for fulfill is πληρόω (pleroo) – which has a much broader usage than “the prediction of an event.”
For example, in Matthew 5:17- Jesus says he came to “fulfill” the Law and the Prophets. In this passage “fulfillment” has a sense of embodying, bringing to completion, or perfecting. Fulfillment is one of the main themes of the New Testament, which sees Jesus and his work bringing to fruition the significance of the Hebrew Bible. However, let’s look at a case of predictive prophecy.For a prophecy to be predictive it must meet the following criteria.
1. A biblical text clearly envisions the sort of event alleged to be the fulfillment.
2. The prophecy was made well in advance of the event that was predicted.
3. The prediction actually came true.
4. The event predicted could not have been staged but anyone but God.
5. Clear Prediction: Is the prophecy publicly available with a reliable text and evident interpretation?
6. Documented Outcome: Is the prophecy documented by publicly available facts?
7. Is there evidence for it in world history?
8. Proper Chronology: Is there empirical evidence that is available presently and publicly to document that indeed the prophecy does predate its fulfillment? 
It must be remembered that the strength of this evidence is greatly enhanced if the event is so unusual that the apparent fulfillment cannot plausibly be explained as a good guess.
One of the most pivotal texts that speak to a time frame about the first coming of the Messiah is Gen. 49:8-12:
Judah, your brothers shall praise you; Your hand shall be on the neck of your enemies; Your father’s sons shall bow down to you. “Judah is a lion’s whelp; From the prey, my son, you have gone up. He couches, he lies down as a lion, And as a lion, who dares rouse him up? “The scepter shall not depart from Judah, Nor the ruler’s staff from between his feet, until Shiloh comes, and to him shall be the obedience of the peoples. (Gen 49:8-12)-NASB
In the previous context (Gen. 49: 1-7) we see the following issues:
1. Jacob, prophesied various details as to the fortunes and fates of the descendants of these men.
2. God is revealing to Jacob the future history of his descendants.
3. The older brothers are disqualified from the birth-right (i.e., Reuben, Simon, Levi).
4. Jacob foretold a future for the tribe of Judah that pictures him as the preeminent son – the prominent tribe.
5. Judah: is the name of the son of Jacob/or the name of the southern kingdom of the divided nation of Israel.
We see the following about this passage:
1. The Messiah has already been declared to be a man, descended from Abraham (Gen. 22:18)
2. His descent is now limited to being a son of Judah
3. He is going to be a King
4. The rule of Judah is envisioned by Jacob as extending beyond the borders of Israel to include the entire world.
5. The nations of the earth shall benefit (i.e., on the idea of a beneficial rule see comments on v. 11, 12) is in keeping with the author’s view of God’s covenant promises to Abraham in Genesis 12:3: “in you all the nations of the earth will be blessed.”
Let’s take Genesis 49:8-12 and see what outside Jewish literature such as The Apocrypha, The Old Testament Pseudepigrapha, Philo, The Talmud, Josephus, and the Dead Sea Scrolls, Rashi, or The Targumim say. This is a similar approach that Michael Brown has taken in his book Answering Jewish Objections to Jesus: Volume Three: Messianic Prophecy Objections.
First of all, let me introduce what is called a Targum:
1. Targums are the Aramaic Translations of the Jewish Scriptures (The Tanakh), that were read in the synagogues on the Sabbath and on feast or fast days.
2. Scholars usually assume the Targums were needed because of the loss of Hebrew fluency by Jewish people growing up during the exile.
3. Targums are supposed to represent rabbinic Judaism after C.E. 70. Targums originated in Palestinian Judaism but later editions were done in Babylon.
4. All of the extant Targums seem to date from 2nd century C.E. and later, yet a number of the translations would preserve readings that were current in the first century. 
Let’s see how a couple of Targums read Genesis 49:8-12:
The transmission of dominion shall not cease from the house of Judah, nor the scribe from the children’s children, forever, until the Messiah comes, to whom the Kingdom belongs, and whom the nations obey. He binds the foal to the vine, his colt to the choice vine; he washes his garment in wine, and his robe in the blood of grapes. He shall enclose Israel in his city, the people shall build his Temple, the righteous shall surround him, and those who serve the Torah shall be with him. His raiment shall be of goodly purple, and his garment of the finest brightly-dyed wool. His fountains shall be red with his vineyards, his vats shall drip with wine; his valleys shall be white with corn and with flocks of sheep.” 
Targum Psuedo Jonathan:
Kings and rulers shall not cease from the house of Judah, nor scribes teaching the Torah from his seed, until the time when the youngest of this sons, the Messiah, shall come and because of him the peoples shall flow together. How lovely is the king Messiah, who is to rise from the house of Judah.”
Also, Midrash Rabbah 97 says the following about the prophecy:
Furthermore, the royal Messiah will be descended from the tribe of Judah as it says [quoting Isaiah 11:10]. Thus the tribe of Judah were descended from Solomon who built the first Temple Zerubbabel who built the second Temple and from him will be descended the royal Messiah who will rebuild the Temple. Now of the Messiah it is written [quoting Psalm 89:37]. 
Even Rashi who was a leading Tanakh and Talmudic exegete of the Middle Ages says about Genesis 49:10:
The Scepter shall not depart from Judah from David and thereafter. These (who bear the scepter after the termination of the kingdom) are the exlilarchs (princes) in Babylon, who ruled over the people with a scepter, who were appointed by royal mandate…nor the student of the law between his feet. Students: these are the princes of the land of Israel…until Shilo comes the king Messiah , to whom the Kingdom belongs. 
David Baron (1857 – 1926) a Jewish believer and scholar who was author of “The Visions and Prophecies of Zechariah”, “ Types Psalms and Prophecies,” and “The Servant of Jehovah” says the following about Gen. 49:8-12:
With regard to this prophecy, the first thing I want to point out is that all antiquity agrees in interpreting it of a personal Messiah. This is the view of the LXX Version [Septuagint—KB]; the Targumim of Onkelos, Yonathan, and Jerusalem; the Talmud; the Sohar; the ancient book of “Bereshith Rabba;” and among modern Jewish commentators, even Rashi, who says, “Until Shiloh comes, that is King Messiah, Whose is the kingdom.”
It is also worth noting that The Dead Sea Scrolls help shed some light on this text as well: In 4Q Patriarchal Blessings, the interpretation of the Genesis text reads:
A ruler shall not depart from the tribe of Judah while Israel has dominion. There will not be cut off a king in it belonging to David. For the staff is the covenant of the kingship; the thousands of Israel are the feet, until the coming of the Messiah of Righteousness, the branch of David, for to him and his seed has been given the covenant of kingship over his people for everlasting generations.” 
A Closer Look at the word “Scepter” and “Shiloh”
The precise meaning of “Shiloh” is challenging. It is either a reference to a place, as it is elsewhere in the Old Testament (e.g. Joshua 18:1,8,9; 19;51; I Samuel 1:13, etc.), or, it may refer to a proper name for the Messiah. This is seen in the Talmud in Sanhedrian 98b which answers the question of what the Messiah’s name is by saying, “Shiloh is his name, as it is said, “Until Shiloh Come.” In Judaism, Names describe the nature of the Messiah’s mission.
The NIV may have the best translation which says: “until he comes to whom it belongs.” In this case, “Shiloh” is taken as a possessive pronoun. This translation favors the LXX (Greek Septuagint) reading. Furthermore, in Ezekiel 21: 25-27. We Ezekiel uses the Shiloh text as part of a judgment oracle directed against Zedekiah to declare the Lord’s intention not to put a ruler on David’s throne ‘until he comes to whom it belongs.’ Since both Genesis 40:10 and Ezekiel 21:27 deal with Judah and the government or ownership of that tribe, the argument becomes quite compelling.
We see in the prophecy that “Scepter” is a “symbol of kingly authority” and will remain in Judah’s hand until “Shiloh comes.” In the minds of the Jewish people, “Scepter” was linked with their right to apply and enforce the law of Moses upon the people, including the right to adjudicate capital cases and administer capital punishment. . The prophecy declares that Judah will finally lose his tribal independence, and promises a supremacy over at least some of the other tribes until the advent of the Messiah.
When did Judah lose their tribal independence?
Judah did have possession of the scepter and staff until Herod obtained kingship over Israel in 38 B.C. While Judah ceased to be an independent tribe, they did still continue to be a self-governing nation within the Roman Empire. They did lose the right to administer capital punishment. This is seen at the trial of Jesus in that it was the Romans who enforced the death sentence. This transfer of power is even mentioned in the Talmud: “A little more than forty years before the destruction of the Temple, the power of pronouncing capital sentences was taken away from the Jews.“–Jerusalem Talmud, Sanhedrin, filoi 24.
What Are the Strengths of Prophecy?
1. This verse indicates that He (The Messiah) will have to come before the Tribe of Judah loses its identity.
2. Tribal identities were kept in the Jewish Temple. All of these records were lost in with the destruction of the temple in 70 A.D.
3. The rabbis passed laws which would preserve the identity of the tribe of Levi, but Jews from other tribes lost their identity.
4. Therefore, the Messiah will have to come before 70 A.D.
5. If someone comes into the word today and claims to be the Jewish Messiah, there is no way to objectively verify they are from the tribe of Judah.
6. The “Scepter” did depart in the sense that at the coming of Jesus we see the Jewish people lost their power to adjudicate capital cases and administer capital punishment. 
But let’s look at another aspect of the prophecy:
Judah, your brothers shall praise you; Your hand shall be on the neck of your enemies; Your father’s sons shall bow down to you. “Judah is a lion’s whelp; From the prey, my son, you have gone up. He couches, he lies down as a lion, And as a lion, who dares rouse him up? “The scepter shall not depart from Judah, Nor the ruler’s staff from between his feet, until Shiloh comes, and to him shall be the obedience of the peoples.” (Gen 49:8-12)-NASB
We have been discussing the temporal element of this prophecy. Remember, “until” in vs 10 is inclusive in the sense that the dominion of the tribe of Judah would not end with Shiloh’s coming, but would continue on after the arrival of this divine world ruler. In other words, Shiloh himself must belong to the tribe of Judah.
But there is another aspect of this prophecy that remains unfilled. Apparently, an individual from Judah’s seed came who will rule over both his own nation Israel and the “peoples” of not just Israel but the rest of the world (also see Gen 17:6; Exod. 15:16; Deut. 32:8). In other words, the Gentile nations will come to him in submissive obedience! We should note that part of this prophecy has not been fulfilled. After all, the nations are not under the universal rule of the Messiah.
Let’s now look at Numbers 24:17-19 where we see a similar theme is seen in that a ruler shall arise out of Israel and how a descendant of Jacob will have universal dominion:
I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, A scepter shall rise from Israel, And shall crush through the forehead of Moab, And tear down all the sons of Sheth.“Edom shall be a possession, Seir, its enemies, also will be a possession, While Israel performs valiantly.“One from Jacob shall have dominion, And will destroy the remnant from the city.-NASB
Furthermore, we see a similar theme in Daniel. It should be noted that “Son of Man” is a messianic title. As we see in Daniel 7: 13-14:
I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him. “And to Him was given dominion, Glory and a kingdom, That all the peoples, nations and men of every language Might serve Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one Which will not be destroyed.
Once again, we see that the nations will come under the universal rule of the Son of Man.
Why are the nations in an uproar And the peoples devising a vain thing? The kings of the earth take their stand And the rulers take counsel together Against the LORD and against His Anointed, saying, “Let us tear their fetters apart And cast away their cords from us!” He who sits in the heavens laughs, The Lord scoffs at them. Then He will speak to them in His anger And terrify them in His fury, saying, “But as for Me, I have installed My King Upon Zion, My holy mountain.” “I will surely tell of the decree of the LORD: He said to Me, ‘You are My Son, Today I have begotten You. ‘Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession. ‘You shall break them with a rod of iron, You shall shatter them like earthenware.’” Now therefore, O kings, show discernment; Take warning, O judges of the earth. Worship the LORD with reverence And rejoice with trembling. Do homage to the Son, that He not become angry, and you perish in the way, For His wrath may soon be kindled. How blessed are all who take refuge in Him! (NASB)
After reading this, a few things stand out:
1. The figure in the Psalm is called “The Lord’s Anointed” (v 2), his King (v 6) and his Son (vv. 7, 12).
2. Psalm 2 should be read as a coronation hymn (similar to 2 Kings 11:12), and today marks the moment of the king’s crowning.
3. Is this passage referring to King David? God tells the person to whom he is speaking that He is turning over the dominion and the authority of the entire world to Him (v 8).
How does Jesus fulfill this text?
Let’s look at Romans 1:1-5
Paul, a bond-servant of Christ Jesus, called as an apostle, set apart for the gospel of God, which He promised beforehand through His prophets in the holy Scriptures, concerning His Son, who was born of a descendant of David according to the flesh, who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord, through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for His name’s sake, among whom you also are the called of Jesus Christ; to all who are beloved of God in Rome, called as saints: Grace to you and peace from God our Father and the Lord Jesus Christ.”
We see the following:
Paul says through the resurrection, Jesus is installed (by God) as the Son of God (Rom. 1:4). Paul is not saying Jesus being appointed as The Son of God is a change in Jesus’ essense. The appointment is not in terms of his nature but in terms of his work as a mediator—the messianic age has dawned. Jesus is the Lord—the anti-type of the previous “sons” in the Old Testament (Adam, David, Israel).
Remember, the New Testament authors unanimously declare Jesus as the one who is from the “seed of David,” sent by God to restore God’s kingship over mankind (Matt. 1:1; Acts 13:23; Rom. 1:3,4; 2 Tim:2:8; Rev. 22:16). As seen in 2 Samuel 7:12-17, the immediate prophecy is partially fulfilled in David’s son Solomon. However, the word “forever” shows there are future descendants to come. God promised David that his “seed” would establish the kingdom. There were two ways for this prophecy to come to pass. Either God could continually raise up a new heir or he could have someone come who would never die. Does this sound like the need for a resurrection?
But once again, in relation to Psalm 2, we can ask if this figure has been given universal rule over the entire world, has this taken place yet? No! Therefore, after reading Genesis 49:8-10, Psalm 2 and Daniel 7:13-14, we need to remember what is called “prophetic telescoping.” These texts are part of several texts in the Hebrew Bible where part of the text is fulfilled in the first appearance of Jesus. But there is another part that will be fulfilled in the future. In this sense, Jesus will return and establish the earthly, national aspect of the kingdom of God (Is. 9:6; Amos 9:11; Dan. 2:44; 7:13-14; 27; Is. 11:11-12; 24:23; Mic. 4:1-4; Zech.14:1-9; Matt. 26:63-64; Acts 1:6-11; 3:19-26). In other words, one day the Messiah will be King over His people (Matt. 19:28).
Conclusion: We should be thankful for God’s actions within human history. If God has brought to pass the first coming of His Son, He will surely bring to pass His glorious return. May we all wait with eager anticipation.
 Points 1-8 are pointed out in R. D. Geivett and G.R. Habermas, In Defense of Miracles: A Comprehensive Case For God’s Actions in Human History (Downers Grove, IL: Intervarsity Press. 1997), 221-223.
 Michael Rydelnick, The Messianic Hope: Is The Hebrew Bible Really Messianic? (Nashville, TN: B&H Publishing Group, 2010), 47-48.
 John Rolling, The Jewish Targums and John’s Logos Theology (Peabody Mass: Hendrickson Publishers, 2010), 9-10.
 See Samson L. Levy , The Messiah: An Aramaic Interpretation,(New York: Hebrew Union College, 1974). Targum Onkelos covers the Pentateuch and probably has many authors. Along with Targum Jonathan, they are both considered as an “official” Targums in the sense that they both represent rabbinical Judaism after C.E. 70. For more on this topic, see Rolling, The Jewish Targums and John’s Logos Theology, 10-11.
 Ibid. Targum Jonathan consists of the Former and Latter Prophets. Targum Jonathan has traditionally been subscribed to Jonathan Ben Uzziel who lived in first century C.E. However, many scholars think that it may have been a product of more than one author and may have continued to modified into the fourth century. For more on this topic, see Rolling, The Jewish Targums and John’s Logos Theology, 10-11.
 Arnold Fruchtenbaum, Messianic Christology (Tustin, CA: Ariel Ministries, 1998), 21-23. Midrash comes form the Hebrew root ‘darash’, meaning to search or investigate. Midrash attempts, through minute examination and interpretation of the Tanach, to bring out the deeper or ethical meaning of the text. There are many different collections of Midrash. The largest collection is called Midrash Rabbah (The Great Midrash), which consists of a number of volumes. Midrash Rabbah contains volumes on the Chumash (Five Books of Moses) and the Hamesh Megillot (Five Scrolls, from Ketuvim). The Hebrew word for “law” is Torah. Torah means “direction, guidance, instruction.” There are 613 of the commandments in the Torah, which were decreed for the Jewish people.
 Douglas Pyle, What The Rabbonim Say About Moshiach (United States: Library of Congress Cataloging in Publication Data, Third Edition, 2010), 17-18.
 David Baron, Rays of Messiah’s Glory (Barking, Essex, U.K: The Messianic Testimony, Second Edition, 2000), 258.
 Various translations of 4QPBless are found in Millar Burrows, More Light on the Dead Sea Scrolls (New York: Viking, 1958), 401; Geza Vermes, Scripture and Tradition (Leiden: Brill, 1961), 53; cited in Victor P. Hamilton, The Book of Genesis: Chapters 18-50 (Grand Rapids, MI: Eerdmans, 1995), 660.
 Rydelnick, The Messianic Hope: Is The Hebrew Bible Really Messianic? , 48.
 Ibid, 49-51.
 The appendix of Michael Brown’s Answering Jewish Objections to Jesus Vol 2 (Grand RapidsMI: Baker Books, 2000), defines the Babylonian Talmud as the foundational text for Jewish religious study. It consists of 2,500,000 words of Hebrew and Aramaic commentary and expansion of the Mishnah. The Jerusalem or Palestinian Talmud is similar to the Babylonian Talmud but a bit shorter and less authoritative in the Jewish community. It reached its final form about 400 C.E.
 Fruchtenbaum, Messianic Christology, 21-23