The Tanakh describes Messiah as Divine

Rebuttals"The commandment is to not make a graven image". As can be seen in Devarim 4:9 to 4:18 (Deuteronomy), the commandment is not to worship G-d in any form. This particular set of verses expound much further than just implying one should not construct an image of G-d. Rather, it's evident that G-d explictly forbids worship in all visible forms--including that of man, which is technically what the Messiah is. So, if the Messiah is in fact divine and therefore may rightfully be considered G-d himself--the commandment to the Israelites (not to worship or recognise any form of G-d) is heavily contradicted."The Jewish Bible actually supports the idea that G-d may chose to take a physical form. Although mainstream Judaism rejects the notion that G-d may chose to take a human form, this notion is not supported by the scriptures con has put forward." The key words here being "may" and "chose", while G-d may have the capacity to assume form, it does not indicate that he necessarily will. The verses of Devarim Chapter 4 outline that G-d is not to be officially acknowledged and worshipped in any physical form. Devarim 4:15 in particular is a clear example of this: "And you shall watch yourselves very well, for you did not see any image on the day that the L-rd spoke to you at Horeb from the midst of the fire." While it states that the Israelites did hear G-ds voice, they did clearly not see G-d in any form; the message in this verse is that they are specifically to be reminded of this. Theophany "Theophany", within the context of the Tanakh, in fact refers to the idea of hearing G-ds voice rather actually visibly seeing G-d. The case of the Sinai Revelation and the gradual deliverance of G-ds laws to Moshe (Moses) particularly highlights this: Sh'mot 9:5 (Exodus): "Now therefore, if ye will hearken unto My voice indeed, and keep My covenant, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine." Here we can clearly see that G-d did not reveal himself within physical form and the Israelites (and Moshe) only heard the voice of G-d. Along with the written tablets provided by G-d, this is how the ten commandments and Torah was conveyed. Sh'mot 33:20 (as G-d is commanding Moshe) also states:"And He said, "You will not be able to see My face, for man shall not see Me and live."Once again this further clarifies that G-d does simply not wish to been seen in any physical form.As for Yesha'yahu 48:16 the verse directly after that (48:17) refers explictly to G-d as one whole form. Terms such as 'His Spirit" are not alluding to any other additional forms of G-d. Rater "His Spirit" is not a seperate entity and is simply part of Him. Moreover, 48:16 does still not support the assumption of a divine Messiah.Hoshe'a 3:5 is also irreleavnt to verse Yesha'yahu 48:16 due to the fact it is "King David" and not the "Holy Sprit" or any other potential part of G-d mentioned. To expound further, the L-rd their G-d and David their King are both referenced in a seperate sense. In Pro's rebuttal he explictly states: "Sources favoring Messiah" as his opening title--it should be noted that the objective terminoloy would rather be: "Sources favouring Jesus as Messiah". As within the context of this debate we are not discussing the identity of the Messiah but as to whether he will be divine or not. Pro admits himself that sources supporting Jesus as the Messiah have been used, therefore they can quite easily add bias to the argument. Any source that is pro-Jesus, is naturally going to be selective in inclusion of its content and will favour information seemingly pointing to Jesus as the Messiah. The Jewish position on Yesha'yahu 53 (Isaiah) referencing Israel as a servant--rather than exclusively being a Messianic verse--is in fact older that Pro seems to propose. The stance was first initiated within Judaism before it further distanced itself from Christianity. The Targum Yonatan (the Aramaic translation of the Hebrew Bible), for example, refers to both Israel and the Messiah as the servant being mentioned in Yesha'yahu 53. This clearly pre-dates any interpreative changes of the Tanakh and alteration of ideas surrounding the Messiah within Judaism. Additional verse refering to Israel as a "Servant" or "My Servant" can easily be found elswhere in the Book of Yesha'yahu (Isaiah) Yesha'yahu 41:8 "But you, Israel My servant, Ya'akov (Jacob) whom I have chosen, the seed of Abram, who loved Me."Yesha'yahu 43:10 "You are My witnesses," says the Lord, "and My servant whom I chose," in order that you know and believe Me, and understand that I am He; before Me no god was formed and after Me none shall be." Yesha'yahu 54: 17 "No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the L-rd, and their righteousness is of me, saith the L-rd."In addition, the first book of the Talmud also applies Yesha'yahu 53 to the people of Israel. Its interpreation:"If the Holy One, blessed be He, is pleased with Israel or man, He crushes him with painful sufferings. For it is said: And the L-rd was pleased with [him, hence] He crushed him by disease (Yesha. 53:10). Now, you might think that this is so even if he did not accept them with love. Therefore it is said: "To see if his soul would offer itself in restitution"(Ibid). Even as the trespass-offering must be brought by consent, so also the sufferings must be endured with consent. And if he did accept them, what is his reward? "He will see his seed, prolong his days"(Ibid). And more than that, his knowledge [of the Tanakh] will endure with him. For it is said: "The purpose of the Lord will prosper in his hand."Another varying interpretaion can be found in the Babylonian Talmud (Sotah 4a). It associates Yesha'yahu 53:12 with Moshe (Moses) and Shekalim 5:1 in the Jerusalem Talmud, on the basis that they both transgressed and spoke for the nation of Israel. Moreover, the Zohar also outlines various ideas as to who Yesha'yahu 53 is refering to. For example, 53:5 is applied to the prophet Eliyahu (Elijah) and 53:7 being applied to Moshe (Moses). Other examples are 53:12-13 being identified as the nation of Israel--as I previously stated. Sources: (1.) http://thetorah.com...(2.) http://www.mechon-mamre.org...(3.) http://www.chabad.org...(4.) https://www.bibleandscience.com...(5.) http://judaismsanswer.com... (6.) http://www.chabad.org...;