1. Jesus's Death and Resurrection: In Accordance with the Scriptures 

(a) 1 Cor 15: "in accordance with the Scriptures" 
(b) Rom 1.2: "God has already promised (or announced) beforehand through his prophets in the Holy Scriptures the good news about His Son" 
(c) 1 Cor 10.1-11: the books of Moses as a prophetic anticipation of Christ 
(d) 1 Pt 10-12: Concerning this salvation, the prophets ... "testified in advance to the sufferings destined for Christ and the glories to follow them" 
(e) THUS: The whole of the Old Testament appears as a promise or "pre-gospel" whose object is Jesus Christ. 
(f) What was hidden in the Old is made manifest in the New.  What was made manifest in the New was already there implicitly in the Old. 

(g) Four Groups of Testimonies: 

i. Joel 2-3; 
Zc 9-14; 
Dan 7: 
A group of eschatological-apocalyptic texts which speak about the end of history and the tribulations, final victory, and exaltation of the purified remnant of Israel, which is symbolized in Dan 7.14 as one individual, the Son of Man.  This eschatological Israel will become the center of a renewed humanity upon whom the Spirit of the Lord will be poured out. 

ii. Hosea; 
Is 6.1-9.7; 
Is 11.1-10; 
Is 28.16; 
Is 40.1-11; 
Is 61.1-2; 
Jer 31.10-34: 
A group that contains prophetic texts which announce God's condemnation of sinful Israel and, after the destruction, the raising of Israel to a new life by God as well as the coming Kingdom of God. 

iii. Is 42.1-9; 
49.1-6; 
50.4-11; 
52.12 - 53.12; 
Ps 69; 22; 31; 38; 88; 34; 118; 41; 42; 43; 80: 
A group that consists of the Suffering Servant passages in Isaiah, and some Psalms, all of which describe the suffering of the innocent whom God rescues from certain death. 

iv. Various others: 
Ps 8; 
Ps 110.2; 
Gen 12.3; 
Gen 22.18; 
Dt 18:9-12, 15, 19

The Four Servant Songs in Isaiah 
(a) Is 42.1-9; 
(b) 49.1-6; 
(c) 50.4-11; 
(d) 52.12 - 53.12 

3. The Son of Man 

(a) Jesus does not call himself "Messiah" or "Son of God"; he prefers "Son of Man" 
(b) Various meanings in various contexts: 

 i. "any man' 
 ii. He is the Servant who has to be delivered unto death and rise again 
 iii. The witness before God at the eschatological (final) judgment 
 iv. Jesus himself is the eschatological judge

 i. The generic meaning "any man" used as a circumlocution for "I" 
 ii. The conjunction of the role of the Servant in Is with that of the Son of Man in Dan 7.14 
 iii. The conjunction of the Son of Man in Dan 7.14 with the Lord sitting at God's right hand in Ps 110.2

i. In Jesus, we see the integration of both ideas:  The Suffering Servant who is without sin takes upon himself the sins of all, and thereby undergoes condemnation.  By suffering vicariously for the sins of the many, he is exalted as the Son of Man. 
ii. The Son of Man in glory represents and embodies the eschatological Israel (Kingdom of the final times), which is made up of mankind restored to life and glory with God. 
iii. Thus, according to the New Testament, it is through the Suffering Servant exalted as the glorious Son of Man that God himself establishes his Kingdom. 

4. Note also Pope Benedict's Comments on the "New Moses" Prophesied in Dt 18 

(a) The object of this promise is not a king of Israel and king of the world – a new David, in other words – but a new Moses. 
(b) Moses as a prophet: not a soothsayer or one who practices divination, but one "whom the Lord knew face to face" 
(c) Role of the prophet: Not to report on the events of tomorrow, or to satisfy the human need for security.  He shows us the face of God, and in so doing he shows us the path that we have to take.  Among all the paths of history, the path to God is the true direction that we must seek and find. 
(d) It had become evident that taking possession of the land in Palestine did not constitute the chosen people's entry into salvation; that Israel was still awaiting its real [and final?] liberation; that an even more radical kind of exodus was necessary, one that called for a new Moses. 
(e) Character of the new Moses: that he had conversed with God "face to face" (not true of Moses himself, who saw God's "back"); the new Moses will be the mediator of a greater covenant than the one that Moses was able to bring down from Sinai.  (Cf. New Covenant in Jer and Ez!) 
(f) In this context, see Jn 1.18: "No one has ever seen God; it is the only Son, who is nearest to the Father's heart, who has made him known."  It is in Jesus that the promise of the new prophet, the new Moses, is fulfilled.  What was true of Moses only in fragmentary form has now been fully realized in the person of Jesus.  He lives before the face of God, not just as a friend, but as a Son;  he lives in the most intimate unity with the Father. 
(g) Jesus's whole ministry comes forth from this center: Jesus's teaching is not the product of human learning of whatever kind.  It originates from immediate contact with the Father, from "face-to-face" dialogue – from the vision of the one who rests close to the Father's heart. 
(h) Jesus is able to speak about the Father in the way he does because he is the Son, because of his filial communion with the Father. 

NB:  There is both an Old Testament background and a Trinitarian background to Jesus's ministry, both of which set a necessary context for understanding the events and teaching of the New Testament.