When HaShem chooses a person for His service, He gives that person a measure of His Ruakh (Spirit), which enables that person to be united with HaShem in the purpose(s) He has for them.
It was true of Betzalel ben Uri, for example, whom HaShem filled with Ruakh Elokim (the Spirit of G-d) in wisdom, in understanding, in knowledge, and in creative work, to craft the Mishkan (Tabernacle) and its related items (Shemot / Exodus 31:1-11). It was true of Mosheh (Moses) and the seventy elders appointed to share the burden of the people with him (Bamidbar / Numbers 11:16-30). It was true of David HaMelekh (King David), whom HaShem chose to be king over His people (1 Shmuel 16:13). It was likewise true of the anointed king (King Messiah) who was to come, to whom HaShem would give the nations for an inheritance, and the ends of the Earth for a possession (Tehillim / Psalms 2).
The faith and confession of Yeshua’s true disciples, including those who were his witnesses in the first-century and those who subsequently submit to him through their testimony (1 Yokhannan 4:6), is that he is this anointed king (cf. Ma’asei / Acts 4:23-28), and that, in the fullness of time (Tehillim 110), he will sit on his glorious throne (Mattityahu 25:31), ruling the nations with a rod of iron (Tehillim 2:9, Hitgallut / Revelation 12:5, 19:15).
Of this anointed one, Yeshayahu (Isaiah) foretold,
‘There will come forth a branch from the stock of Yishai [Jesse], and a sprout from his roots will bear fruit; and Ruakh HaShem will rest upon him, a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and fear of HaShem.’
— Yeshayahu 11:2
And as the Messiah would say,
‘Ruakh Adonai HaShem [the Spirit of my Lord HaShem] is upon me, because HaShem has anointed me to bring good news to the poor; He has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound, to proclaim the year of HaShem’s favour, and the day of vengeance of our G-d; to comfort all who mourn…’
— Yeshayahu 61:1-2 (cf. Luke 4:16-21, 7:18-23, Mattityahu 11:2-6)
Furthermore, as Mosheh had said,
‘Would that all of HaShem’s people were prophets; that HaShem would put His Ruakh on them.’
— Bamidbar 11:29b
And as HaShem declared through Yoel HaNavi (the Prophet Joel),
‘And it will come to pass afterward, that I will pour out My Ruakh on all flesh. Your sons and your daughters will prophesy, your old men shall dream dreams, and your young men will see visions. Even on the male and female servants in those days will I pour out My Ruakh.’
— Yoel (Joel) 3:1-2 (Hb.)
Therefore, Yokhannan HaMetabel (the Immerser) testifies, saying,
‘I myself did not know him, but for this purpose I came immersing with water, that he might be revealed to Yisrael [Israel]. . . . I saw the Ruakh descend from Heaven like a dove, and it remained on him. I myself did not know him, but He Who sent me to immerse with water said to me, ‘He on whom you see the Ruakh descend and remain, this is he who immerses with the Ruakh HaKodesh.”
— Yokhannan 1:31-33
Over 500 times in the writings of his “first-century” disciples and emissaries (a.k.a. the “New Testament”), Yeshua is called HaMashiakh (the Messiah). Mattityahu and Mark both begin their account of the Besorah Tovah (Good News) by declaring Yeshua is the Messiah (Mattityahu 1:1, Mark 1:1). Likewise Luke records this was the message proclaimed to the shepherds by the angel of HaShem at his birth (Luke 2:11).
This was the faith approved by the Lord Yeshua when Kefa (Peter) confessed Yeshua to be the Messiah (Mattityahu 16:16, Mark 8:29, Luke 9:20). ‘And Yeshua answered him, ‘Blessed are you, Shimon bar Yonah, for flesh and blood has not revealed this to you, but my Father Who is in Heaven” (Mattitayhu 16:17).
And as Yokhannan says, ‘these things were written so that you may believe that Yeshua is the Messiah, the Son of the G-d, and that by believing you may have life in his name’ (Yokhannan 20:31). Because, ‘everyone who believes Yeshua is the Messiah has been born of the G-d’ (1 Yokhannan 5:1).
Nowhere in the writings of Yeshua’s first disciples and emissaries is the same said of those who believe, confess, and declare Yeshua to be the Most High G-d, the second person of the so called trinity, according to later Roman creeds.
But as Daniyel was shown during our exile in Bavel (Babylon), Yerushalayim would be rebuilt in troubled times (Daniyel 9:25) until a holy of holies would be anointed and subsequently cut off, but not for himself, before Yerushalayim and the 2nd Temple would be destroyed by the Romans (cf. Daniyel 9:24,26). As Yeshayahu foresaw, ‘he was pierced for our transgressions; he was crushed for our iniquities. On him was the chastisement of our peace, and by his wounds we are healed’ (Yeshayahu 53:5).
As Kefa declares, G-d anoited Yeshua with the Ruakh HaKodesh (Holy Spirit) and with power (Ma’asei 10:38), and he was delivered up according to the definite plan and foreknowledge of G-d (Ma’asei 2:23a), but G-d raised him up, loosing the pangs of death, because it was not possible for him to be held by it (Ma’asei 2:34).
And as Luke records,
‘He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about Malkhut HaElokim [the Kingdom of the G-d]. And while assembling with them, he ordered them not to depart from Yerushalayim, but to wait for the promise of the Father, which, he said, ‘you heard from me; for Yokhannan immersed with water, but you will be immersed with the Ruakh HaKodesh not many days from now.’
— Ma’asei 1:3-5
And so it was.
‘When the day of Shavuot [Pentecost] arrived, they were all together in one Place. And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire House where they were sitting, and divided tongues as of fire appeared to them and rested on each one of them; and they were all filled with the Ruakh HaKodesh.’
— Ma’asei 2:1-4a
Therefore, Kefa says with full confidence,
‘Shuvu [Repent] and be immersed every one of you in the name of Yeshua the Messiah for the forgiveness of your sins, and you will receive the gift of the Ruakh HaKodesh. For the promise is for you and for your children and for all who are far off; everyone whom HaShem our G-d calls to Himself.’
— Ma’asei (Acts) 2:38b-39
What is the fruit of this anointing?
‘HaShem says, ‘I will write My Torah in their inward parts and on their hearts.”
— Yirmeyahu (Jeremiah) 31:33b
Whereas the foremost expression of lawlessness is the violation of the foremost commandment to love HaShem, the only true G-d, Yeshua’s Father, and the related prohibitions against idolatry.