Yeshua: King Messiah
MetaCrock
http://www.geocities.com/Metagetics/
 

I. Diversity of Judaism in first century Palestine.

Most Christian arguments about fulfillment of Messianic prophesies seem unbelievable to skeptics, and that's because we really don't understand the way the early church looked at them. We tend to look at them and say "how could so many predictions be fulfilled? The odds are against it being a natural occurrence." Yet most of these things do not look like prophecies. This is because they did not have the notion of statistical probability. They didn't look at it in that way. They excepted Jesus as Messiah because of his teachings, his miracles and his character, plus some superficial fulfillments such as his linage and place of birth. But the real reason the early church looked at prophesy was to explain his death. Jesus died a shameful death, whereas the Messiah was expected to reign in triumph. Upon closer examination they realized that there were deeper assumptions and that Jesus fit them, more importantly, his death was in the plan of God for the Messiah. As we look at these expectations which people in Jesus day had for the Messiah, we realize that the story they describe is the story of Jesus, right down to his death and resurrection.

A. Diversity of Jewish Outlook.

It is alleged by Jewish expositors today that the verses sited in the Gospels pertaining to Jesus fulfillment of Messianic prophecy are not really Messianic verses. Hence, the expositors argue, Jesus did not fulfill any prophecies because the Jews did not expect a Messiah like Jesus. They argue the Messianic expectations were never applied to the verses that Christians have sited for 2000 years.

However, there were many groups, with a diversity of expectations, that even verses which don't seem to apply at all can be assumed to apply. After all, why would the Jews of the first century be so daft as to just allow someone to come and tell them what their expectations were? Wouldn't they know? The main point of this page is to argue that he actual Messianic passages and expectations of the Messiah held by the Jews of Jesus day were not only fulfilled by him, but that they actually mark out the Jesus story as it is presented in the Gospels, with the exception of those verses that pertain to the end of times, but even where those are concerned the Jews expected a gap between the first appearance of the Messiah and his eventual Kingdom.

Rabbinical tradition of Jesus' time was diverse. Judaism today is nothing like it was in the first century." Judaism has not stood still and what may apply for the fourth century may be wholly misleading if applied to the time in which Jesus lived." (Neil, 295). After the temple was destroyed in AD70 several sub-traditions and factions were swept away. Essentially only the Pharisaical tradition survived and became the mainstream of what we know as Judaism today. The Essenic type survived, and became the Hassidim, but they are less "mainstream." The Chassidics are more fringe, being neither Orthodox, nor conservative, nor even liberal. The groups that were swept away were the bitter rivals of the Pharisees. Their opinions are not recognized, and they are forgotten. We can see the efforts of the surviving tradition to change certain facts which favored Christian views. First, the LXX (Greek Translation of the Old Testament) was the favored text for Hellenized Judaism before the destruction. It was also the Bible of the early chruch because it favored the Christian views of prophecy. Don't forget, it has already been documented that the LXX renders Psalm 22 as "pierced hands and feet," and that the LXX is closer to the Dead Sea Scroll. In the early second century Judaism produced another Greek translation, "Aquilla's translation" which replaced the LXX and was tailored to be less Messianic (Steven Neil, The Interpretation of the New Testament).

B. Summary of Messianic Belief in Chronological Development

Glenn Miller's Chr. Think Tanks

http://www.christian-thinktank.com/messiah.html

"The messianic figures range from king to priest to prophet. Indeed, several writers/communities have MULTIPLE messianic figures (e.g. Qumran, Testament of Levi). These figures can range from simple purely-human Davidic kings (e.g. Psalms of Solomon, 2 Baruch, Sibyl 3?) to the transcendent and pre-existent quasi-divine Savior Kings (e.g. I Enoch, Sibyl 5, Testament of Judah) and 'stuff in-between' (e.g. Philo, some of the Qumran materials). And this variety does not know any geographical boundaries. Palestinian sources are represented (e.g. Psalms of Solomon, Testaments) as well as Hellenistic Judaism (e.g. Philo, Sibyl, LXX). Most of the above materials, however, come from the 'unofficial' Judaism, so to speak. As generally being the writings of specific groups WITHIN Judaism, they cannot speak for the mythical 'mainstream' Judaism. The official documents of rabbinic Judaism, however, not only attest to wide usage of messianic titles and figures, but also demonstrates similar WIDE range of expectations. For example, we can contrast the relatively subdued acceptance of Bar Kochba by Akiba as the 'messiah' (a purely national political leader) with the theological discussion of how the Danielic exalted figure (coming on clouds) could POSSIBLY come on a donkey as well (b. Sanh. 98a). So, it is very easy to document a wide range of messianic expectation and, judging from the explosion of messianic materials in the period 200 BCE - 200 CE and the wide acceptance of popular messianic leaders, it is very easy to conclude that messianic expectations were widespread."

C. Christianity emerged from Heterodox Jewish factions.

quoting from Robert Eisenman (Prof. of Middle East Religions and chair of Religious Studies Department at California state University Long Beach) and Michael Wise (Aramaic, University of Chicago)

"So what do we have in these manuscripts? Probably nothing less than a picture of the movement from which Christianity sprang in Palestine. But there is more--if we take into consideration the Messianic nature of these texts [Dead Sea Scrolls] we delineate it in this book, and allied concepts such as 'righteousness,' 'piety,' 'works,' 'justification,' 'the poor, ' 'mysteries,' was we have is a picture of what Christianity actually was in Palestine....we cannot really speak of a Christianity per se in Palestine in the first century. The word was only coined as Acts 11;26 makes clear, to describe a situation in Antioch in Syria in the fifties of the present era. Latter it was coined to describe a large portion of the over seas world that became 'Christian,' but this Christianity was completely different form the movement..." (Robert Eisenman and Michael Wise, The Dead Sea Scrolls Uncovered, Shaftisburry, Dorset: Element, 1992, 10)

Eisenman and Wise go on to point out that the Christianity of James' circle was legalistic, law oriented, and that their vocabulary was right out of the Scrolls of Qumran; their concepts, their orientation to life, while the Pauline group was its mirror opposite transforming law oriented notions into Grace. They then go on and speak of the movement which produced the Scrolls, whether it be called "Sadducees, Essenes, or Zealot, terms which they find all have some applicability but all really miss the Mark. The Qumran community was warlike, militant, but bore commonalities with all these groups including the Jewish Christians. The say of the movement of which Qumran must have been a part:

"IT is for these reasons that we felt it more appropriate to refer tot he movement we have before us [Qumran] as a' Messianic' one, and its literature as the literature of 'the Messianic Movement' in Palestine. In so far as this literature resembles Essenism, it can be called, Essene, Zealotism, Zealot'; Sadduceeism, Sadducee; Jewish Christianity--whatever might be meant by that term--Jewish Christian." (11)..

"In fact what one seems to have reflected in this Qumran literature is a Messianic elite retreating or 'separating' into the wilderness as per Isa. 40:3's make a straight way in the wilderness for our God.'

Though they differ in many details, this conclusion has much in common with that of John Allegro who demonstrated many parallels between the Qumran community and the early Church, especially in their view of the Messiah (Dead Sea Scrolls, Pelican, 1956). There is, therefore, no basis for the charge that the early church made up any of its Messianic claims.

The Diversity of First century Judaism: "The Essenic movement and heterodox Judaism spread throughout the entire Jewish world. Reflecting the power of the 'splendid isolation' that gave rise to the Hasidic movement.... Pharisaic Judaism and Christianity represent different offshoots of old Testament religion. The one emphasized the Law of Moses but in terms of oral tradition and adaptability of ancient revelation to contemporary conditions. The other places stress on prophecy and fulfillment of promises in terms of the Messianic fulfillment....It is clear that the Essenes were closer to the Jewish-Christian in terms of Messianic expectation and eschatological fulfillment, although they were at different points on the time table. Thus the people of Qumran awaited royal and priestly Messiahs, while in the New Testament the term "Messiah" is clearly of the Davidic King."

--Gallayah Cornfeld, Archaeology of The Bible Book by Book, New York: Harper and Row, 1976, p. 265.

Clearly there were many diverse views and many groups: The Essenes, the Theraputae, Ebionites. Elkasites, Sadducees, and many more. Jesus fullfilled totally the expectations of many of these groups, as the Elkasties and Ebionites became Christian.

A great deal of the evidence in this section comes form a priceless work of great scholarship The Life And Times of Jesus The Messiah An old 19th century work by Alfred Edersheim; an English Jew who converted to Christianity and became a Cambridge scholar. Edersheim compiled a list of 458 passages which rabbinical authority sites as Messianic. He uses the Targumim, the two Talmuds, The most ancient Midrashim but not the Zohar. Also the uses a work called Yalkut, a collection of 50 of the oldest writings in rabbinical tradition. Most, but not all of what Edersheim quotes comes from the second century or latter. But he argues that is still an indication of the some ideas floating around in the popular quarters in Christ's time, especially ideas which show up in the NT since we can discount Christian influence upon Talmudic Judaism. But the evidence from Qumran and Pseudopigrapha is clearly prior to, or contemporaneous with, the time of Jesus.

D. Jesus is understood in light of these expectations.

After their discussion that the "two Messiahs" theory is not really clear in the materials they use, Eisenman and Wise go on to demonstrate that the material indicates the single Messiah that most Jews and Christians would find more familiar. They state: "the very strong Messianic thrust associated with many of the materials of Qumran has been largely overlooked by commentators, particularly the presence in the published Corpus in three different places of the 'world ruler' or 'Star prophecy' form Numbers 24:17 --that 'a star would rise out of Jacob, a Scepter to rule the world'--in the Damascus Document, the War Scroll, and one of the compendiums of Messianic proof Texts known as the Messianic Florilegium. There can be little doubt that the rise of Christianity is predicated upon this prophecy." (18)

Listen to the language of Eisenman and Wises' translation of a passage they call "The Messiah of Heaven and Earth:" He shall release the captives, make the Blind see, rise up the down trodden...he will heal the sick, raise up the dead, and to the meek announce glad tidings..." (23). They point out in the Damascus Docmuent that "His Messiah making known the Holy Spirit,"(25) is another parallelism overlooked. Internet Jewish apologist have argued that Jesus bestowal of the Holy Spirit is not consistent with any Messianic prediction, but, clearly Jesus conformed to the Messianic expectations of his day.

II. Origin of Two Messiahs

A. Summary of Messianic beliefs

The Origin of Messianic beliefs can be seen in works such as Isaiah and Zechariah, as the exiles from Babylon anticipated return to their homeland, and as the new returnees struggled to get their new nation started in the patterns of restoration of the old. From Isaiah's earliest prophesies (chapters 9 and 11 proto Isaiah) they looked for a great political leader who would rule as God's agent and build a kingdom of total pace and justice. Cornfeld argues that when they first began to look for the political leader, great hope was placed in Zerubbabel, but he died. After a string of other candidates, none of whom panned out, they began to spiritualize the anointed one. Finally, under Roman occupation they began to look for an eschatological disruption, and a cosmic Messiah who was the "Son of God." (see first page). Jurgen Moltmann, in Theology of Hope, tells us that the eschatological is the temporalizing of the journey through the wilderness. Once the journey is complete and the people are in the promised land, they have no more need to long for the land. They possess it. But they must maintain their sense of God as the protector who journeys with them, so they temporalize the journey. Than under the pressure of occupation by the Romans they militarize the new promised "end of times" and the Messiah.

* Sibylline Oracles 3.285f: "And then the heavenly God will send a king and will judge each man in blood and the gleam of fire. There is a certain royal tribe whose race will never stumble. This too, as time pursues its cyclic course, will reign, and it will begin to raise up a new temple of God."

* Sibylline Oracles 3.652-655: "And then God will send a King from the sun who will stop the entire earth from evil war, killing some, imposing oaths of loyalty on others; and he will not do all these things by his private plans but in obedience to the noble teachings of the great God."

* Sibylline Oracles 5.108f: "..then a certain king sent from God against him will destroy all the great kings and noble men. Thus there will be judgment on men by the imperishable one" with 5.414f: "For a blessed man came from the expanses of heaven with a scepter in his hands which God gave him, and he gained sway over all things well, and gave back the wealth to all the good, which previous men had taken. He destroyed every city from its foundations with much fire and burned nations of mortals who were formerly evildoers."

[from Glenn Miller]

B. Origin of two Messiahs in Zachariah

1) Texts at Qumran: two Messianic figures

Messianic Hopes in the

Qumran Writings1

Florentino Garcia Martinez

Florentino Garcia Martinez is professor at the University of Groningen, the Netherlands, where he heads the Qumran Institute. This chapter is reprinted from The People of the Dead Sea Scrolls, ed. Florentino Garcia Martinez and Julio Trebolle Barrera (Leiden: E. J. Brill, 1995).

http://www.kbyu.org/deadsea/book/chapter5/sec3.html

2 Priestly Messianism

Together with the King, the High Priest is one of the main individuals to receive an "anointing" in the Hebrew Bible. There is nothing unusual, then, that within the Old Testament we already find indications of the possible development of these references to the High Priest as "anointed one"& emdash; in the course of hope in a priestly agent of salvation in the eschatological era & emdash; together with the "anointed one" of royal character. It is in this sense, I think, that the vision of Zechariah 3 and its development in Zechariah 6:9&endash;14 must be interpreted. In the first text, the future messianic age is clearly dominated by the figure of the High Priest Joshua, while the "shoot" only appears in passing and in a subordinate role. Neither of these two characters therefore is explicitly called "Messiah," but both texts are open to such an interpretation. As we will see further on, this interpretation will be developed within the Qumran community into a two-headed messianism."

2) Priestly Agent of Salvation

Ibid.

"However, a recently published text enables us to glimpse an independent development of the hope in the coming of the "priestly Messiah" as an agent of salvation at the end of times."

"It is an Aramaic text, one of the copies of the Testament of Levi, recently published by E. Puech,32 which contains interesting parallels to chapter 19 of the Greek Testament of Levi included in the Testaments of the XII Patriarchs. From what can be deduced from the remains preserved, the protagonist of the work (probably the patriarch Levi, although it cannot be completely excluded that it is Jacob speaking to Levi) speaks to his descendants in a series of exhortations. He also relates to them some of the visions which have been revealed to him. In one of them, he tells them of the coming of a mysterious person. Although the text is hopelessly fragmentary it is of special interest since it seems to evoke the figure of a "priestly Messiah." This "Messiah" is described with the features of the Suffering Servant of Isaiah, as J. Starcky indicated in his first description of the manuscript."33 [some of the text of the fragment quoted at the top under the Martinez quotation]

[from Glenn Miller's Web site]

* Testament of Levi 18:2ff: "And then the Lord will raise up a new priest to whom all the words of the Lord will be revealed. He shall effect the judgment of truth over the earth for many days. And his star shall rise in heaven like a king...This one will shine forth like the sun in the earth...The heavens shall rejoice in his days and the earth shall be glad; the clouds will be filled with joy and the knowledge of the Lord will be poured out on the earth like the water of the seas...And the glory of the Most High shall burst forth upon him. And the spirit of understanding and sanctification shall rest upon him...In his priesthood sin will cease and lawless men shall find rest in him...And he shall open the gates of paradise...he will grant to the saints to eat of the tree of life..."

II. Messianic Expectations: Divine Son of God.

Many skeptics, especially Jewish anti-missionaries assume that because they have not viewed the Messiah as "Son of God" since the first century, that they never did and that the early chruch made this up based upon pagan sources. On the other hand, they are not familiar with the expectations of Jews in Jesus' day.

A. Messiah Devine.

The Rabbinical and popular understanding of Messiah in Jesus' day was that of a Divine being. This is not to say that they had anything like the notion of the Trinity, and in fact their notion of the Messiah's divinity was more or less similar to the Arian Christians view, that of a barrowed or honorary bestowal of sonship. Nevertheless, they did view the Messiah as basically divine. More importantly, the rabbinical works are after the time of Christ, and strangely enough magnify the notion of a divine Messiah, perhaps, Edersheim argues, as a reflection of notions popular among the masses at an earlier time. But he also quotes the sibylline Oracles which were pre-Christian or contemporary. Still, the evidence from Qumran pre-dates Christ.

In the Book of Enoch (130 BC) The Messiah is designated with such names "the son of God" (it speaks of I and My Son) and "the just" "the elect" "son of man." He is presented as seated by the side of the Ancient of Days, face like a man but as lovely as an Angles, he is the 'son of man' and he has and with him dwells all righteousness. (Edersheim 173).

In the Sybilline Oracles (170BC) Messiah is "the King sent from Heaven" and "King Messiah." In the Psalms of Solomon (150 BC) "The King who reigns is of the house of David" He is actually referred to in the Greek Kristos Kurios, Christ the Lord! (Ibid). (Edersheim, 174)

John Allegro states: "We appear then to have in Qumran thought already the idea of the lay Messiah as the 'son of God,' 'begotten of the father,' a savior in Israel. At the same time, however, we nowhere approach the Christology of Paul...[no] doctrine of a Trinitarian Godhead..." (170) but that has already been acknowledged.

Eisenman and Wise document the Son of God Material at Qumran in many places. "a Key Phrase in the Text of course, the reference to calling the coming kingly Messianic figure 'whose rule will be an eternal rule' the 'Son of God,' or 'Son of the Most High...' " (68).(4Q246) "'Son of Man coming on the clouds of Heaven (Dan 7:13). This imagery is strong in the War Scroll where it is used to interprit the Star Prophecy...there can be no denying the relation of allusions of this kind to the Luckan prefiguration of Jesus 'he will be great and will be called son of the Most High ' (1:32-35). " (Ibid)

"That the concepts incorporated into words of this kind have gone directly into Chrsitian presentations of its Messiah and his activities is hardly to be doubted." (Ibid, 69).

The Book of Enoch and Sibylline Oracles are heterodox works, as are the works of the sectaries at Qumran. But in the Scriptures it says: Proverbs 30:4 "Who has gone up to heaven and come down? Who has gathered up the wind in the hollow of his hands? Who has wrapped up the wind in his cloak? Who has established all the ends of the earth? What is his name and the name of his son?." To this Jewish apologists respond that Solomon is using a poetic metaphor and referring to himself as the son. But there is no indication in the text that this is the case. (Edersheim, 175)

Midrash on Psalm 21:3 'God would set his crown on his head' clothe him with his honor and majesty, "it is only consistent that the same Midrash should assign to the Messiah the divine designations: 'Jehovah is a Man of war,' and 'Jahova our righteousness.'" (Edersheim, 177). (Mid. Tehillim.ed. Warh. 30).

B. Pre-mundane (pre-existing the world)

2 Esdras end of the first century, the eternal existence of the Messiah appears as common belief. (Ibid, 175). Also Targum on Is. 9:6 and that on Mich. v2.

Midrash on Proverbs 8:9 expressly mentions the Messiah among seven things created before the world. IN the Talmud the Messiah is mentioned as already being born secretly in a palace at Bethlehem, and as sitting at the gates of Rome. His light was created before the world and he is pictured as existing before the world. (Edersheim 175).

The works of Talmudic scholars and those in the Orthodox branch demonstrate the same notions. Edersheim quotes works which come from the second century and latter. We do not actually have many works of Orthodox Rabbis that come form the first century, although the Jerusalem Talmud draws upon some first century material. But even after the time of Jesus the tendency grows even stronger for a time to deify the Messiah in some sense.

Midrash on Proverbs 8:9 names seven things created before the world: Throne of Glory, Messiah the King, ideal Israel, temple, repentance, and Gehenna. Ederhseim says "even in the strictly Rabbinic documents the pre-mundane if not the eternal existence of the Messiah appears as a matter of common belief." (174). Targum on Is. 9:6 and Mich. 2. Yalkut on Is. 9 light of the Messiah created before the world.

Additional Documentation on Messiah As Divine Son of God in Intertestamental Times.

Miller

http://www.christian-thinktank.com/messiah.html

* Jewish Apocrypha [NWNTI:18]

* 2 Esdr 7.26-30: "For indeed the time will come, when the signs that I have foretold to you will come to pass, that the city that now is not seen shall appear, and the land that now is hidden shall be disclosed. Everyone who has been delivered from the evils that I have foretold shall see my wonders. For my son the Messiah shall be revealed with those who are with him, and those who remain shall rejoice four hundred years. After those years my son the Messiah shall die, and all who draw human breath. Then the world shall be turned back to primeval silence for seven days, as it was at the first beginnings, so that no one shall be left."

* 2 Esdr 12.31-34: "as for the lion whom you saw rousing up out of the forest and roaring and speaking up to the eagle and reproving him for his unrighteousness, and as for all his words that you have heard, this is the Messiah whom the Most High has kept until the end of days, who will arise from the offspring of David, and will come and speak with them. He will denounce them for their ungodliness and for their wickedness, and will display before them their contemptuous dealings. For first he will bring them alive before his judgment seat, and when he has reproved them, then he will destroy them. But in mercy he will set free the remnant of my people, those who have been saved..."

* 2 Esdr 13.3: the vision--"As I kept looking the wind made something like the figure of a man come up out of the heart of the sea. And I saw that this man flew with the clouds of heaven" with the explanation in 13.25--"This is the interpretation of the vision: As for your seeing a man come up from the heart of the sea, this is he whom the Most High has been keeping for many ages, who will himself deliver his creation;" and in 13.32: "When these things take place and the signs occur that I showed you before, then my Son will be revealed, whom you saw as a man coming up from the sea."

* 2 Esdr 13.36-37: "But he shall stand on the top of Mount Zion. And Zion shall come and be made manifest to all people, prepared and built, as you saw the mountain carved out without hands. Then he, my Son, will reprove the assembled nations for their ungodliness..."

* 2 Esdr 13.52: "He said to me, 'Just as no one can explore or know what is in the depths of the sea, so no one on earth can see my Son or those who are with him, except in the time of his day."

*2 Esdr 14.9: "for you shall be taken up from among humankind, and henceforth you shall live with my Son and with those who are like you, until the times are ended."

* [Note: 2 Esdr 3-14, from which the above passages are taken, is also known in the literature as 4 Ezra, and strictly speaking, is part of the Pseudepigrapha (NWNTI:22). It dates 1st century AD.]

* From the introduction in CASA: "The messianic figure in chs 11-12 is described as of Davidic origin, pre-existent, Son of Man (in the Dan 7 tradition), the Elect One (as in 1 Enoch), and a Second Moses." (CASA: xxxi).

* [Note: The author of 1 Maccabees is familiar with Dan 7, and also narrates some apocalyptic scenes, such as the resurrection. That the Davidic line is NOT mentioned in connection with these events seem odd, given that others writing in the period (1 Enoch, PssSol) make it clear that the connection was commonly held. It is to be remembered, as Goldstein points out in JTM:92-95, n.34, 93, that the author of 1 Maccabees was a pro-Hasmonean propagandist, who at least hints that the dynasty of David was not 'for ever' (2.57) but only until the time of the Maccabees! (Hence the complaint in PssSol that the Hasmoneans had usurped the rights of David--PssSol 17.4-6.)]

Jewish Pseudepigrapha

* I Enoch 46.1ff: "At that place, I saw the One to whom belongs the time before time. And his head was white like wool, and there was with him another individual, whose face was like that of a human being. His countenance was full of grace like that of one among the holy angels...'Who is this?'...And he answered me and said, 'This is the Son of Man, to whom belongs righteousness, and with whom righteousness dwells.... this Son of Man whom you have seen is the One who would remove the kings and the mighty ones from their comfortable seats and the strong ones from their thrones..."

* I Enoch 48.2-10: "At that hour, that Son of Man was given a name, in the presence of the Lord of the Spirits, the Before-Time; even before the creation of the sun and the moon, before the creation of the stars, he was given a name in the presence of the Lord of the Spirits. He will become a staff for the righteous ones in order that they may lean on him and not fall. He is the light of the gentiles and he will become the hope of those who are sick in their hearts. All those who dwell upon the earth shall fall and worship before him; they shall glorify, bless, and sing the name of the Lord of the Spirits. For this purpose he became the Chosen One; he was concealed in the presence of (the Lord of the Spirits) prior to the creation of the world, and for eternity. And he has revealed the wisdom of the Lord of the Spirits to the righteous and holy ones, for he has preserved the portion of the righteous because they have hated and despised this world of oppression (together with) all its ways of life and its habits and it is his good pleasure that they have life. ...For they (the wicked kings and landowners) have denied the Lord of the Spirits and his Messiah."

* I Enoch 51.3: the "Elect One will sit on [God's] throne"

* I Enoch 52.4: "And he said to me, 'All these things which you have seen happen by the authority of his Messiah so that he may give orders and be praised upon the earth'"

* I Enoch 62.5: "...and pain shall seize them when they see that Son of Man sitting on the throne of his glory"

* I Enoch 62.7: "For the Son of Man was concealed from the beginning, and the Most High One preserved him in the presence of his power; then he revealed him to the holy and elect ones."

* I Enoch 62.14: "The Lord of the Spirits will abide over them; they shall eat and rest and rise with that Son of Man forever and ever..."

* I Enoch 69.29: "Thenceforth nothing that is corruptible shall be found; for that Son of Man has appeared and has seated himself upon the throne of his glory; and all evil shall disappear from before his face; he shall go and tell to that Son of Man, and he shall be strong before the Lord of the Spirits."

* I Enoch 70.1: "And it happened after this that his living name was raised up before that Son of Man and to the Lord from among those who dwell upon the earth..."

* I Enoch 105.2: " Until I (the Lord of v.1) and my son are united with them forever in the upright paths in their lifetime..."

* [Note: from the introduction to I Enoch in OTP: vol 1, 9: "The Messiah in 1 Enoch, called the Righteous One, and the Son of Man, is depicted as a pre-existent heavenly being who is resplendent and majestic, possesses all dominion, and sits on his throne of glory passing judgment upon all mortal and spiritual beings"--a human political leader, eh?!]

* [Note: The citations from Sibyl--book 3 above CAN be understood to refer to simple earthly kings like Cyrus OR can be seen as typological in scope. The refs in chapter 5, on the other hand, are purely of a heavenly savior figure--Collins, OTP: vol 1.392.]

* Psalms of Solomon 17.21-18.9: (Both chapters 17 and 18 of this document draw quite a detailed portrait of a coming Davidic messiah. Since the entire text is almost 60 verses long, I cannot reproduce it in its entirety. What I will do instead, is simply quote fragments of these two chapters and hope the reader will investigate further in OTP if desired:)

* "See, Lord (the misery of 17.1-20), and raise up for them their king, the son of David, to rule over your servant Israel..." (17.21)

* "And he will be a righteous king over them, taught by God. There will be no unrighteousness among them in his days, for all shall be holy, and their king shall be the Lord Messiah." (17.32)

* "And he will not weaken in his days, (relying) upon his God, for God made him powerful in the holy spirit and wise in the counsel of understanding, with strength and righteousness." (17.37)

* "This is the beauty of the king of Israel which God knew, to raise him over the house of Israel to discipline it" (17.42)

* "May God cleanse Israel for the day of mercy in blessing, for the appointed day when his Messiah will reign. Blessed are those born in those days, to see the good things of the Lord which he will do for the coming generation; (which will be) under the rod of discipline of the Lord Messiah..." (18.5-7)

* 2 Baruch (Syriac Apocalypse of Baruch) 29.3f: "And it will happen that when all that which should come to pass in these parts has been accomplished, the Anointed One will begin to be revealed."

* 2 Baruch (Syriac Apocalypse of Baruch) 30.1: "And it will happen after these things when the time of the appearance of the Anointed One has been fulfilled and he returns with glory, that then all who sleep in hope of him will rise." [Klijn, in OTP in loc., understands this as referring to the pre-existence of the Anointed One.]

* 2 Baruch(Syriac Apocalypse of Baruch) 39:7: "And it will happen when the time of its fulfillment is approaching in which it will fall, that at that time the dominion of my Anointed One which is like the fountain and the vine, will be revealed..."

* 2 Baruch (Syriac Apocalypse of Baruch) 40.1f: "And they will carry him (the last wicked king) on Mount Zion, and my Anointed One will convict him of all his wicked deeds and will assemble and set before him all the works of his hosts. And after these things he will kill him and protect the rest of my people who will be found in the place that I have chosen. And his dominion will last forever until the world of corruption has ended and until the times which have been mentioned before have been fulfilled."

* 2 Baruch (Syriac Apocalypse of Baruch) 72.2: "After the signs have come of which I have spoken to you before, when the nations are moved and the time of my Anointed One comes, he will call all nations, and some of them he will spare, and others he will kill..."

* [Note: Charlesworth, in OTP, in loc., notes that the tradition of TWO messiahs--one king, one priest--show up in many places in the Testaments and in Qumran.]

* Testament of Judah 24: "And after this there shall arise for you a Star from Jacob in peace: And a man shall arise from my posterity like the Sun of Righteousness, walking with the sons of men in gentleness and righteousness, and in him will be found no sin. And the heavens will be opened upon him to pour out the spirit as a blessing of the Holy Father. And he will pour the spirit of grace on you. And you shall be sons in truth, and you will walk in his first and final decrees. This is the Shoot of God Most High; this is fountain for the life of all humanity. Then he will illumine the scepter of my kingdom, and from your root shall arise the Shoot, and through it will arise the rod of righteousness for the nations, to judge and to save all that call on the Lord."(!)

* [Note: Charlesworth, OTP, in loc., calls this a 'mosaic of eschatological expectations' involving Num 24.17, Mal 4.2, Ps 45.4 (LXX), Is 53.9, Is 11.2, Is 61.11, Joel 3.1, and all the 'branch' passages--Is 11.1; Jer 23.5; 33.15; Zech 3.8; 6.12!]

* Testament of Benjamin 9:2: "The twelve tribes shall be gathered there and all the nations, until such time as the Most High shall send forth his salvation through the ministration of the unique prophet." (In addition to eschat-priests and eschat-kings, we have an eschat-prophet! Charlesworth notes in loc. that this prophet figures prominently in Qumran and shows up in PssJosh 5-8.)

* Dead Sea Scrolls

* 4QAramaic Apocalypse (4Q246), col. II: "He will be called the Son of God, and they will call him the son of the Most High...His kingdom will be an eternal kingdom...The earth will be in truth and all will make peace. The sword will cease in the earth, and all the cities will pay him homage. He is a great god among the gods... His kingdom will be an eternal kingdom..."

* CD (Damascus Document), col XII, 23: "Those who walk in them, in the time of wickedness until there arises the messiah of Aaron" and col XX, 1: "of the unique Teacher until there arises the messiah of Aaron and Israel".

* CD (Damascus Document), col XIV, 19: "until there arises the messiah of Aaron and Israel. He shall atone for their sins..."

* 1QS (The Rule of the Community), col 9, vs 9b-11: "They should not depart from any counsel of the law in order to walk in complete stubbornness of their heart, but instead shall be ruled by the first directives which the men of the Community began to be taught until the prophet comes, and the Messiahs of Aaron and Israel"

* 4QFlor (Florilegium, 4Q174) frags 1-3, col I, v10ff: And [2 Sam 7.12-14 cited] 'YHWH declares to you that he will build you a house. I will raise up your seed after you and establish the throne of this kingdom for ever. I will be a father to him and he will be a son to me'... This refers to the branch of David who will arise with the Interpreter of the law who will rise up in Zion in the last days, as it is written [Amos 9.11 cited here] 'I will raise up the hut of David which has fallen'...This refers to the 'hut of David which has fallen' who will arise to save Israel..."

* 4Q252 frag 1, col5): [on Gen 49.10]: "A sovereign shall not be removed from the tribe of Judah. While Israel has the dominion, there will not lack someone who sits on the throne of David. For the staff is the covenant of royalty, the thousands of Israel are the feet. Until the messiah of justice comes, the branch of David. For to him and to his descendants has been given the covenant of royalty over his people for all everlasting generations..."

* VanderKam, in DSST:117:"At the end of history, for which the covenanters were preparing by obeying God's revealed and hidden demands, the almighty Lord will intervene. He will then send the great leaders of the future--a prophet and the Davidic and priestly messiahs--who, along with the hosts of the sons of light, will take part in the ultimate divine victory over evil...The Qumran belief about two messiahs has received much attention, and the evidence for this article of expectation has increased in recent years"

* Collins, in SS:77: "There is, then, impressive evidence that the Dead Sea sect expected two messiahs, one royal and one priestly."