early jewish messianism the usage of the term mashiach (hebrew) or christos (greek), both refering...

Early Jewish MessianismEarly Jewish Messianism The usage of the term mashiach (Hebrew) or The usage of the term mashiach (Hebrew) or christos (Greek), both refering to an anointed christos (Greek), both refering to an anointed person. Christians are used to assuming that the person. Christians are used to assuming that the OT is littered with prophecies about the future OT is littered with prophecies about the future coming Messiah, but in fact if we are talking about coming Messiah, but in fact if we are talking about the use of these precise terms, mashiach is never the use of these precise terms, mashiach is never used in the OT of a future coming messianic ruler. used in the OT of a future coming messianic ruler. The term is used of those who were Davidic kings The term is used of those who were Davidic kings in the past or present (Ps. 18.50; 89.20; 132.10-in the past or present (Ps. 18.50; 89.20; 132.10-17), but it is also used of Cyrus in Is. 45.1 and in 17), but it is also used of Cyrus in Is. 45.1 and in Hab. 3.13 it seems to be used of a presentlyHab. 3.13 it seems to be used of a presently

reigning king. It is clearly not a technical term reigning king. It is clearly not a technical term in the OT for `the Messiah’, even though texts in the OT for `the Messiah’, even though texts like 2 Sam. 7.8-16 expressed the clear hope that like 2 Sam. 7.8-16 expressed the clear hope that God would provide a better Davidic ruler. This God would provide a better Davidic ruler. This stands in dramatic contrast to what we find in stands in dramatic contrast to what we find in the NT where christos, when it is not a technical the NT where christos, when it is not a technical term, becomes almost a second name for Jesus term, becomes almost a second name for Jesus and is used an enormous number of times.and is used an enormous number of times.

Early Jewish MessianismEarly Jewish Messianism

When we examine the so-called intertestamental When we examine the so-called intertestamental period, there are a few more references to the period, there are a few more references to the Anointed One than in the OT, though the Anointed One than in the OT, though the terminology is still infrequent (cf. Ps. Sol. 18.5; terminology is still infrequent (cf. Ps. Sol. 18.5; 4Qpatr 3, CD 12.23-24, 14.19, 19.10-11; 1 En. 4Qpatr 3, CD 12.23-24, 14.19, 19.10-11; 1 En. 48.10, 52.4). As M. De Jonge has said, even here 48.10, 52.4). As M. De Jonge has said, even here the term `messiah’ does not seem to have been “an the term `messiah’ does not seem to have been “an essential designation for any future redeemer” essential designation for any future redeemer” Furthermore we find a variety of job descriptions Furthermore we find a variety of job descriptions assigned to the `Messiah’ in these sources. For assigned to the `Messiah’ in these sources. For example, in Ps. example, in Ps.


of Sol. 17-18 we do indeed hear about a future of Sol. 17-18 we do indeed hear about a future political ruler who is also a spiritual leader as well. political ruler who is also a spiritual leader as well. This reminds us that in early Judaism there was not This reminds us that in early Judaism there was not normally any rigid distinction between a political normally any rigid distinction between a political and a spiritual figure when Jews thought about and a spiritual figure when Jews thought about God’s coming Anointed One. In the Targums there God’s coming Anointed One. In the Targums there are a considerable number of messianic passages are a considerable number of messianic passages including some rather militant ones such as the including some rather militant ones such as the Targum of Pseudo-Jonathan where it comments on Targum of Pseudo-Jonathan where it comments on Gen. 49.11: `How noble is the King, Messiah, who Gen. 49.11: `How noble is the King, Messiah, who isis


going to rise from the house of Judah. He has going to rise from the house of Judah. He has girded his loins and come down, setting in girded his loins and come down, setting in order the order of battle with his enemies and order the order of battle with his enemies and killing kings...reddening the mountains with killing kings...reddening the mountains with the blood of their slain. With his garments the blood of their slain. With his garments dipped in blood, he is like one who treads dipped in blood, he is like one who treads grapes in the press.’grapes in the press.’


Generally speaking the `Messiah’ in the Generally speaking the `Messiah’ in the intertestamental literature is not portrayed as a miracle intertestamental literature is not portrayed as a miracle worker although by the end of the first century A.D. worker although by the end of the first century A.D. there was Jewish literature which did so (see 4 Ez. 13-- there was Jewish literature which did so (see 4 Ez. 13-- in response to Jesus’ ministry perhaps?). There is in response to Jesus’ ministry perhaps?). There is some evidence from this same source that some early some evidence from this same source that some early Jews believed that Messiah would come and die (rather Jews believed that Messiah would come and die (rather than reigning forever), but 4 Ez. 7.29 does not suggest than reigning forever), but 4 Ez. 7.29 does not suggest that this death was seen as an atonement of any sort, it that this death was seen as an atonement of any sort, it simply marks the end of a period of history. simply marks the end of a period of history.


One of the more common themes in these few One of the more common themes in these few references to Messiah in early Jewish literature, references to Messiah in early Jewish literature, whether from before or during the first century A.D., whether from before or during the first century A.D., is that he would come and judge and/or destroy the is that he would come and judge and/or destroy the wicked (Ps. Sol. 17-18; 4 Ez. 12, 2 Bar. 40,72) deliver wicked (Ps. Sol. 17-18; 4 Ez. 12, 2 Bar. 40,72) deliver God’s people (Ps. Sol. 17, 4 Ez. 12), and reign in a God’s people (Ps. Sol. 17, 4 Ez. 12), and reign in a blessed kingdom (Ps. 17-18, 2 Bar. 40). This is not blessed kingdom (Ps. 17-18, 2 Bar. 40). This is not surprising in view of the fact that messianism arose in surprising in view of the fact that messianism arose in Israel in the context of disenfranchisement during the Israel in the context of disenfranchisement during the exilic and post-exilic periods and was apparentlyexilic and post-exilic periods and was apparently


further nurtured during the uneasy period of further nurtured during the uneasy period of Roman occupation. As I have said, Messiah Roman occupation. As I have said, Messiah was the one looked for who would set the nation was the one looked for who would set the nation back on its feet as an independent entity with back on its feet as an independent entity with Davidic or Solomonic borders.Davidic or Solomonic borders.


early jewish messianism the usage of the term mashiach (hebrew) or christos (greek), both refering...

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