Naaji,
Looking forward from the earliest ages, God's servants saw One who was to come, and as the time approached, this vision grew so clear that it would be almost possible for us to describe Christ's life on earth almost completely from the OT. Jeus declared "They testify of me."
There was one central figure in Isreal's hope. The work of the world's promised redemption was to be accomplished by one Man, the promised Messiah
He was to bruise the serpents head (Gen 3:15) Was to descend from Abraham (Gen 22:18) and from the Tribe of Judah (Gen 49:10)
Isreal looked forward and saw a great light shining upon the people that walked in darkness (Isaiah 9:2). And as he gazed, Isaiah saw a child that was to be born, a Son was to begiven (verse 6). And His names would include Wonderful, Counsellor, Might God, Everlasting Father, Prince of Peace . He was to be born of a virgin (Isaiah 7:14). He was to come from the root of Jesse. (Isaiah 11:1)
Micah saw the town he was to be born in... Bethlehem Micah 5:2
Isaiah saw the adoration of the magi ... Isaiah 60:3
Jeremiah saw the death of the babies at the time of his birth Jer 33:1
Hosea saw the flight into Egypt Hosea 11:1
The prophets foresaw something of the character and extent of the Saviours work.. the light was to shine from zion for Jew and Gentile alike and was to be poured out on all flesh (Joel 2:28) and all the ends of the earth shall see the salvation of our God ( Isaiah 52:10)
The picture of of a victorious triumphant was a familiar one of the Jews. It was not a dying messiah they saw, but a political one who would save them from their servitudes. Yet the prophets saw a suffering Saviour.. Isaiah 52:13.. notice that His visage was more marred than any man. From the root of Jesse was to come a suffering Saviour who was to be rejected by men. (Isaiah 53:3) He saw the Lamb led to the slaughter.. and saw him die (vs 7). Daniel also states in Daniel 9:26 that He was to be cut off from the Land of the Living.
The psalmist saw it was one of his own friends that would betray him (Psalm 41:9) To continue the list of prophecies would definitely mean this post would become unreadable but every part of Jesus' life was prophesised.. The life, death and resurrection of Isreal's messiah is found in every book of the OT
But.. your question.. where does it say that God will actually come to earth? Job 29:26 " I know that my redeemer lives and that he shall stand at the latter day upon the earth."
The day will come when God will stand on this earth .. it's redeemer and it's king. ( my comment)
One question that has been a bit of a concern.. is the way Jesus calls Himself always the Son of Man. Compare this to Daniel 7 and the vision of the Son of Man appearing before the Ancient of Days. All people's, nations and men of every language will worship the Son of Man. Read then Daniel 10 and the appearance of one like a Man to Daniel
Finally the Rabbi response to the Suffering dying Saviour who would redeem the world and bring the long awaited forgiveness of sins
The musaf (additional) service for the Day of Atonement, Philips machzor (20th c.)
Our righteous anointed is departed from us: horror hath seized us, and we have non to justify us. He hath borne the yoke of our iniquities, and our transgression, and is wounded because of our transgression. He beareth our sins on his shoulder, that he may find pardon for our iniquities. We shall be healed by his wound, at the time that the Eternal will create him (the Messiah) as a new creature. O bring him up from the circle of the earth. Raise him up from Seir, to assemble us the second time on Mount Lebanon, by the hand of Yinnon.
-- A. Th. Philips, Machzor Leyom Kippur / Prayer Book for the Day of Atonement with English Translation; Revised and Enlarged Edition (New York: Hebrew Publishing Company, 1931), p. 239. The passage can also be found in, e.g., the 1937 edition. Also, Driver and Neubauer, p. 399.
Rabbi Moshe Alshekh (El-Sheikh) of Sefad (16th c.)
I may remark, then, that our Rabbis with one voice accept and affirm the opinion that the prophet is speaking of the King Messiah, and we ourselves also adhere to the same view.
-- Driver and Neubauer, p. 258.
Yalkut ii: 571 (13th c.)
Who art thou, O great mountain (Zech. iv. 7.) This refers to the King Messiah. And why does he call him "the great mountain?" Because he is greater than the patriarchs, as it is said, "My servant shall be high, and lifted up, and lofty exceedingly" -- he will be higher than Abraham, . . . lifted up above Moses, . . . loftier than the ministering angels.
-- Driver and Neubauer, p. 9.
The same passage is found in Midrash Tanhuma to Genesis (perhaps 9th c.), ed. John T. Townsend (Hoboken, NJ: Ktav, 1989), p. 166.
and finally
The Karaite Yefeth ben Ali (10th c.)
As to myself, I am inclined, with Benjamin of Nehawend, to regard it as alluding to the Messiah, and as opening with a description of his condition in exile, from the time of his birth to his accession to the throne: for the prophet begins by speaking of his being seated in a position of great honour, and then goes back to relate all that will happen to him during the captivity. He thus gives us to understand two things: In the first instance, that the Messiah will only reach his highest degree of honour after long and severe trials; and secondly, that these trials will be sent upon him as a kind of sign, so that, if he finds himself under the yoke of misfortunes whilst remaining pure in his actions, he may know that he is the desired one....
-- S. R. Driver and A. Neubauer, editors, The Fifty-third Chapter of Isaiah According to the Jewish Interpreters (2 volumes; New York: Ktav, 1969), pp. 19-20. The English translations used here are taken from volume 2. The original texts are in volume 1. Cf. Soloff, pp. 107-09.
Another statement from Yefeth ben Ali:
By the words "surely he hath carried our sicknesses," they mean that the pains and sickness which he fell into were merited by them, but that he bore them instead. . . . And here I think it necessary to pause for a few moments, in order to explain why God caused these sicknesses to attach themselves to the Messiah for the sake of Israel. . . . The nation deserved from God greater punishment than that which actually came upon them, but not being strong enough to bear it. . . God appoints his servant to carry their sins, and by doing so lighten their punishment in order that Israel might not be completely exterminated.
-- Driver and Neubauer, pp. 23 ff.; Soloff pp. 108-109.