“Then Yeshua answered and said to them, “Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner. For the Father loves the Son, and shows Him all things that He Himself does; and He will show Him greater works than these, that you may marvel. For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will. For the Father judges no one, but has committed all judgment to the Son, that all should honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life. Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of G-d; and those who hear will live. For as the Father has life in Himself, so He has granted the Son to have life in Himself, and has given Him authority to execute judgment also, because He is the Son of Man. Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation. I can of Myself do nothing. As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me.”
John 5:19-30
“And the Spirit of G-d hovers over the surface of the waters.” – (Gen.1:2)
Rashi (Rabbi Shelomo Ben-Yitzhak) the medieval exegete cites a Midrash in his commentary on the above passage: “The Spirit of G-d hovered like a dove that hovers over its nest” (BT, Chagiga 15a).
And in the gospel of Yochanan we read this account of Yeshua of Nazareth immersion by Yochanan:
“Yochanan testified and said, ‘I beheld the Spirit in the likeness of a dove descending from Heaven and resting upon him.’ I did not know him, but the One who sent me to immerse in water said to me, ‘The one on whom you see the Spirit descending and resting is the one that will immerse with the Ruach HaKodesh.’ I have seen and I will testify that he is the son of G-d.” – (Yochanan.1:32-34)
The Midrash Rabba says in reference to Spirit hovering in Genesis 1:2: “And the Spirit of G-d is hovering’ – this is the Spirit of Mashiach, as it says, ‘The Spirit of HaShem shall rest upon him’ (Isa.11:2). What merit brings the Spirit to hover over the water? It is by the merit of repentance, which is likened to water, as it says, ‘Pour out your heart like water before the face of HaShem’ (Lamentations 2:19).” – (Genesis Rabbah 2:4)
Based on this interpretation, it was concluded that “seven things were created before the Creation of the world. One of them is the name of Mashiach, another is teshuva. And they meant [by this] that the purpose of the creation of this world was the Messianic age” (Ma’or Vashemesh, Breshith, Breshit).
Rabbi Zadok Hacohen of Lublin condenses this rather broad view, which makes the coming of Mashiach conditional upon Israel’s repentance, into its essence: “The truth is that… King Mashiach will be the only one who repented, and the whole world is forgiven because of him” (Pri Tzaddik, Shmot, Parashat HaChodesh 3). Rabbi Tzadok bases this rather incredible interpretation on a grammatical oddity found in the pronoun mismatch of “them” and “him” in “I will heal their backsliding, I will love them freely, for My anger has turned away from him” (Hosea.14:4). This verse clearly indicates that G-d turns his anger away from them because of him – the latter, according to Rabbi Tzadok, being King Mashiach.
Spirit of G-d as an allusion to Mashiach leads Rabbi Tzadok to this conclusion: “This name is the essence of life… and as written in the holy books, the name of each and every person is the essence of his life, which is why when a person’s name is called, he wakes up from his sleep. This is why they have said that the name of Mashiach was created before the creation of the world” (Pri Tzaddik, Shmot, Parashat HaChodesh 3). This means that Mashiach as the Spirit of G-d is the one who breathes life, even upon those who only consider the possibility of repentance. Mashiach will be able to immerse people with Holy Spirit and so bring them to teshuva.