Messianism in Judaism

This messianic anticipation carries over into the non-canonical Jewish writings. Several examples of messianism within the Qumran community are reflected in the Dead Sea Scrolls:

• 4Q174 (4QFlorilegium) provides the interpretation of 2 Samuel 7, and comments, “This passage refers to the Shoot of David, who is to arise with the Interpreter of the Law, and who will [arise] in Zi[on in the La]st Days, as it is written, ‘And I shall raise up the booth of David that is fallen.’ This passage describes the fallen Branch of David, [w]hom He shall raise up to deliver Israel.”

• The Charter for the Last Days of Israel (1QSa) has a passage that appears to read, “When God has fathered the Messiah,” connecting adoption concepts of the Davidic covenant with the coming Messiah.

• The Community Rule (1QS 9:9b–11) and the Damascus Document (CD 12:23; 14:19; 19:10–11) speak of two Messiah figures: a royal one “from Israel” and a priestly one “from Aaron” (see Wise, Dead Sea Scrolls, for translations).

Other examples from Jewish literature express the messianic expectation of the era:

• 1 Enoch 45:3 speaks of a future day when “the Chosen One will sit on the throne.”

• Sirach 45:25 and 47:22 expresses an ongoing hope in the Lord’s faithfulness to his promises to David.

• Psalm of Solomon 17:5–23 expresses longing for God to raise up a king like David to reign over Israel.

• Psalm of Solomon 18:4–9 speaks of the “chastisement” of God’s “anointed” and the hope that God will bring him back.

• Sibylline Oracles 3:652–653 speaks of a messianic savior-king to be sent from the east.

The Maccabean revolt (167–160 bc) represented for some a (temporarily) restored monarchy (see further discussion in Knibb, “Messianism,” 165–66). While the details of messianism varied among Jewish groups leading up to the first century ad (e.g., Qumran, Essenes, Zealots, Hasmoneans) the messiah figure was conceived largely in terms drawn from the Davidic covenant.