In this post I will be quoting from the International Standard Version (ISV) of the Holy Bible in regards to some of the commonly referred texts which Christians point to in defense of the Deity and Humanity of Christ. These are the commonly cited verses proving that Christ is God Almighty who became flesh, being the unique divine Son of God.

“But there will be no gloom for her who was in distress. Formerly, he brought contempt to the region of Zebulun and the region of Naphtali, but in the future he will have made glorious the way of the sea, the territory beyond the Jordan—Galilee of the nations. The people who walked in darkness have seen a great light; for those living in a land of deep darkness, a light has shined upon them… For to us a child is born, to us a son is given; and the government will be upon his shoulder, and his name is called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the growth of his government and peace there will be no end. He will rule over his kingdom, sitting on the throne of David, to establish it and to uphold it with justice and righteousness from this time onward and forevermore. The zeal of the Lord of the Heavenly Armies will accomplish this.” Isaiah 9:1-2, 6-7 – Cf. Matthew 4:12-16; Luke 1:26-35

“‘The time is coming,’ declares the LORD, ‘when I’ll raise up a righteous branch for David. He will be a king who rules wisely, and he will administer justice and righteousness in the land. In his time Judah will be delivered and Israel will dwell in safety. This is the name by which he will be known: “The LORD Our Righteousness.”’” Jeremiah 23:5-6

“As for you, Bethlehem of Ephrathah, even though you remain least among the clans of Judah, nevertheless, the one who rules in Israel for me will emerge from you. His existence has been from antiquity, even from eternity.” Micah 5:2 – Cf. Matthew 2:1-6; Luke 2:1-7

“In the beginning, the Word existed. The Word was with God, and the Word was God. He existed in the beginning with God. Through him all things were made, and apart from him nothing was made that has been made. In him was life, and that life brought light to humanity… This was the true light that enlightens every person by his coming into the world. He was in the world, and the world was made through him. Yet the world did not recognize him… The Word became flesh and lived among us. We gazed on his glory, the kind of glory that belongs to the Father’s uniquely existing Son, who is full of grace and truth… No one has ever seen God. The uniquely existing God, who is close to the Father’s side, has revealed him.” John 1:1-4, 9-10, 18

“Thomas answered him, ‘My Lord and my God!’” John 20:28

“Pay attention to yourselves and to the entire flock over which the Holy Spirit has made you overseers to be shepherds of God’s church, which he acquired with his own blood.” Acts 20:28

“To the Israelis belong the patriarchs, and from them, the Messiah descended, who is God over all, the one who is forever blessed. Amen.” Romans 9:5

“Have the same attitude among yourselves that was also in the Messiah Jesus: In God’s own form existed he, and shared with God equality, deemed nothing needed grasping. Instead, poured out in emptiness, a servant’s form did he possess, a mortal man becoming. In human form he chose to be, and lived in all humility, death on a cross obeying. Now lifted up by God to heaven, a name above all others given, this matchless name possessing. And so, when Jesus’ name is called, the knees of everyone should fall, wherever they’re residing. Then every tongue in one accord, will say that Jesus the Messiah is Lord, while God the Father praising.” Philippians 2:5-11

“God has rescued us from the power of darkness and has brought us into the kingdom of the Son whom he loves, through whom we have redemption, the forgiveness of sins. The Son is the image of the invisible God, the firstborn over all creation. For by him all things in heaven and on earth were created, things visible and invisible, whether they are kings, lords, rulers, or powers. All things have been created through him and for him. He himself existed before anything else did, and he holds all things together. He is also the head of the body, which is the church. He is the beginning, the firstborn from the dead, so that he himself might have first place in everything. For God was pleased to have all of his divine essence inhabit him.” Colossians 1:13-19  

“as we wait for the blessed hope and glorious appearance of our great God and Savior, Jesus the Messiah.” Titus 2:13

“God, having spoken in former times in fragmentary and varied fashion to our forefathers by the prophets, has in these last days spoken to us by a Son whom he appointed to be the heir of everything and through whom he also made the universe. He is the reflection of God’s glory and the exact likeness of his being, and he holds everything together by his powerful word. After he had provided a cleansing from sins, he sat down at the right hand of the Highest Majesty… And again, when he brings his firstborn into the world, he says, ‘Let all God’s angels worship him.’… But about the Son he says, ‘Your throne, O God, is forever and ever, and the scepter of your kingdom is a righteous scepter. You have loved righteousness and hated wickedness. That is why God, your God, anointed you rather than your companions with the oil of gladness.’ And, ‘In the beginning, Lord, you laid the foundation of the earth, and the heavens are the work of your hands. They will come to an end, but you will remain forever. They will all wear out like clothes. You will roll them up like a robe, and they will be changed like clothes. But you remain the same, and your life will never end.’” Hebrews 1:1-3, 6, 8-12 – Cf. Psalm 102:25-27

“From: Simeon Peter, a servant and apostle of Jesus, the Messiah. To: Those who have received faith that is as valuable as ours through the righteousness of our God and Savior, Jesus the Messiah… For in this way you will be generously granted entry into the eternal kingdom of our Lord and Savior Jesus, the Messiah.” 2 Peter 1:1, 11

“and from Jesus the Messiah, the witness, the faithful one, the firstborn from the dead, and the ruler over the kings of the earth. To the one who loves us and has freed us from our sins by his blood and has made us a kingdom, priests for his God and Father, be glory and power forever and ever! Amen. Look! He is coming in the clouds. Every eye will see him, even those who PIERCED HIM, and all the tribes of the earth will mourn because of him. So be it! Amen. ‘I am the Alpha and the Omega,’ declares the Lord God, ‘the one who is, who was, and who is coming, the Almighty.’ I am John, your brother and partner in the oppression, kingdom, and patience that comes because of Jesus. I was on the island called Patmos because of the word of God and the testimony about Jesus. I came to be in the Spirit on the Day of the Lord, when I heard a loud voice behind me like a trumpet, saying, ‘Write on a scroll what you see, and send it to the seven churches: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.’ Then I turned to see who was talking to me, and when I turned I saw seven gold lamp stands. Among the lamp stands there was someone like the Son of Man. He was wearing a long robe with a gold sash around his chest. His head and his hair were white like wool, in fact, as white as snow. His eyes were like flames of fire, his feet were like glowing bronze refined in a furnace, and his voice was like the sound of raging waters. In his right hand he held seven stars, and out of his mouth came a sharp, two-edged sword. His face was like the sun when it shines with full force. When I saw him, I fell down at his feet like a dead man. But he placed his right hand on me and said, ‘Stop being afraid! I am the first and the last, the living one. I WAS DEAD—but look!—I am alive forever and ever! I have the keys of Death and Hades.’” Revelation 1:5-18

“When the lamb had taken the scroll, the four living creatures and the twenty-four elders bowed down in front of him. Each held a harp and a gold bowl full of incense, the prayers of the saints. They sang a new song: ‘You are worthy to take the scroll and open its seals, because you were slaughtered. With your blood you purchased us for God from every tribe, language, people, and nation. You made us a kingdom and priests for our God, and they will reign on the earth.’ Then I looked, and I heard the voices of many angels, the living creatures, and the elders surrounding the throne. They numbered 10,000’s times 10,000 and thousands times thousands. They sang with a loud voice, ‘Worthy is the lamb who was slaughtered to receive power, wealth, wisdom, strength, honor, glory, and praise!’ I heard EVERY CREATURE in heaven, on earth, under the earth, and on the sea, and EVERYTHING THAT IS IN THEM, saying, ‘To the one who sits on the throne and to the lamb be praise, honor, glory, and power forever and ever!’ Then the four living creatures said, “Amen!”, and the elders bowed down and worshipped.” Revelation 5:8-14

“To the messenger of the church in Thyatira, write: ‘The Son of God, whose eyes are like flaming fire and whose feet are like glowing bronze, says this: “I know what you’ve been doing—your love, faithfulness, service, and endurance—and that your last actions are greater than the first. But I have this against you: You tolerate that woman Jezebel, who calls herself a prophet and who teaches and leads my servants to practice immorality and to eat food sacrificed to idols. I gave her time to repent, but she refused to repent of her immorality. Look! I am going to strike her with illness. Those who commit adultery with her will also suffer greatly, unless they repent from acting like her. I will strike her children dead. Then all the churches will know that I am the one who searches minds and hearts. I will reward each of you as your actions deserve.”’” Revelation 2:18-23 – Cf. Jeremiah 17:10; Isaiah 40:10-11; 62:11; Psalm 62:12; Proverbs 24:12; Matthew 16:27

“‘See! I am coming soon! My reward is with me to repay everyone according to his behavior. I am the Alpha and the Omega, the first and the last, the beginning and the end… I, Jesus, have sent my angel to give this testimony to you for the churches. I am the root and descendant of David, the bright morning star.’… The one who is testifying to these things says, ‘Yes, I am coming soon!’ Amen! Come, Lord Jesus! May the grace of the Lord Jesus be with all the saints.” Revelation 22:12-13, 16, 20 – Cf. Isaiah 41:4; 44:6; 48:12; John 5:22

FURTHER READING

BIBLE COMPARISON LISTS PT. 3

The Dead Sea Scrolls (DSS) grant us a window into the 3^rd century BC–1^st century AD

 messianic understanding of a particular segment of “Palestinian” Jewry, helping us appreciate how specific Jews interpreted particular [O]ld [T]estament texts which they regarded as prophecies which pointed to the coming of the Messiah.

OT references such as 2 Samuel 7:10-14, Psalm 2:1, Isaiah 11:1-2, Jeremiah 23:5, Daniel 7:14, 27, Amos 9:11 and a few others are all explained in regards to the Messianic Ruler who is to come from David’s line.

What makes the Scrolls rather interesting is that they envision the coming of not one, but two Messiahs, a Royal Davidic Messiah and a Priestly Messiah from the line of Aaron, with the former being subject to the authority of the latter! The Scrolls also speak of a Prophet like Moses to arise in line with the prophecy of Deuteronomy 18:18-19.

One Scroll goes as far as to state that the heavens and earth will all be subject to the Messiah.

Even more remarkable is the Aramaic Scroll 4Q246, which mentions a figure that will arise who will be proclaimed the Son of God and shall be called the Son of the Most High. Some scholars have argued that this must be understood as a Messianic scroll as well, one in which the Messiah is identified as the Son of God and the Son of Man of Daniel 7:13-14.

They base this primarily on the fact that these very titles for the Messiah are ascribed to Jesus in Luke’s Gospel in which the author records the annunciation of the birth of Christ by the angel Gabriel to his blessed Mother:

“In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth,to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. And he came to her and said, ‘Greetings, favored one! The Lord is with you.’But she was much perplexed by his words and pondered what sort of greeting this might be.The angel said to her, ‘Do not be afraid, Mary, for you have found favor with God.And now, you will conceive in your womb and bear a son, and you will name him Jesus. He will be great and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. He will reign over the house of Jacob forever, and of his kingdom there will be no end.’Mary said to the angel, ‘How can this be, since I am a virgin?’The angel said to her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God.’” Luke 1:26-35 New Revised Standard Version Updated Edition (NRSVUE)

It seems untenable that Luke would have adopted these names for Jesus if these were the same titles which Jews were ascribing to an antichrist figure, a wicked pagan tyrant whom God would soon destroy by the hands of his holy ones.  

In this post I will be quoting Geza Vermes’ English rendering of the DSS since this late Jewish scholar provides brief explanatory notes to aid the readers in understanding the Messianic views of the Jewish community which produced these texts.

4Q285.fr. 7

The Messiah, Branch of David

[As it is written in the book of] Isaiah the Prophet, [The thickets of the forest] will be cut [down with an axe and Lebanon by a majestic one will f] all. And there shall come forth a shoot from the stump of Jesse […] the Branch of David and they will enter into judgement with […] and the Prince of the Congregation, the Br[anch of David] will kill him [ … by strok]es and by wounds. And a Priest [of renown(?)] will command [ … the s]lai[n] of the Kitti[m … ]

4Q285, fr.8

[Answering, he shall say] to the sons of [I]srael: May you be blessed in the name of the Most High [God] … and may His holy name be blessed for ever and ever. [May all His holy angels be blessed. May] the M[ost High] God [bless] you. [May He shine His face towards you and open for you His] good [treasure] which is in heaven [to bring down on your land] showers of blessing, dew, rain, [early rain] and late rain in His/its time, and to give [you the fruit of the produce of corn, wine and o]il plentiful. And may the land [prod]uce for [you fruits of delight. And you shall eat and grow fa]t. And there shall be no miscarriage [in yo]ur [la]n[d] and no [sickness, blight or mildew] shall be seen in [its] produ[ce. And there shall be no loss of children n]or stumbling in [your] congrega[tion, and wild beasts shall withdraw] from your land and there shall be no pestil[ence in your land.] For God is wi[th you and His holy angels stand in your congregation, and His] holy [name] shall be invoked upon you … in your midst…

11Q14

And he shall bless them in the name [of the God] of Israel. Answering he shall say, … to the sons of Israel: May [yo]u be blessed for ever and ever and may His … be blessed … and may His holy angels be blessed. May the Most High God bless you. May He shine His face towards you and open to you His good treasure which is in heaven to bring down on your land showers of blessing, dew, rain, early rain and late rain in His/its time to give you the fruit of the produce of corn, wine and oil plentiful. May the land produce for you fruits of delight. And you shall eat and grow fat. And there shall be no miscarriage in your land and no sickness, blight or mildew shall be seen in its produce. There shall be no loss of children, nor stumbling in your congregation and the wild beasts shall withdraw from [your land.] The sword shall not pass through your land. For God is with you and His holy angels shall be present in your congregation, and His holy name shall be invoked upon you. (Geza Vermes, The Complete Dead Sea Scrolls in English [Penguin Books, Revised Edition 2004], pp. 230-232)

Commentaries on Isaiah (4Q 11611-5, 3Q4)

Translatable fragments of four commentaries on Isaiah were discovered in Cave 4 (4QpIsaa—d = 4Q161—4). A fifth (4QpIsa e = 4QI65) is too mutilated to be rendered into English. The first document alludes to the defeat of the Kittim and expounds the renowned messianic prophecy of Isa. xi. It is related to 4Q285 (cf. p. 188). The second and the third deal with the Jewish opponents of the sect. The fourth, relying on Isa. liv, identifies the Community as the New Jerusalem. They may all be assigned to the first century BCE. A small fragment from Cave 3 (3Q4) represents a commentary on Isa. i, I, but with no continuous text.

For the editio princeps, see J. M. Allegro and A. A. Anderson, DJD, V, 11—30.

Frs. 8-10

… [and the tallest tre]es [shall be cut down and] the lofty [shall be felled] with the axe, and Lebanon through a powerful one shall fall (x, 33—4).

[Its interpretation concerns the Kit]tim who shall crush the house of Israel and the humble … all the nations and the valiant shall be dismayed and [their] he[arts] shall melt. [And that which he said, The tallest] trees shall be cut down, these are the valiant of the Kit[tim] … [And that which he sa]id. The heart of the forest shall be felled with the axe, th[ey] … for the war of the Kittim. And Lebanon through a po[werful one shall fall (x, 34). Its interpretation concerns the] Kittim who will be given into the hand of his great one … when he flees from be[fore Is]rael … vacat

[And there shall come forth a rod from the stem of Jesse and a Branch shall grow out of its roots. And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord. And his delight shall be in the fear of the Lord. He shall not judge by what his eyes see, or pass sentence by what his ears hear; he shall judge the poor righteously and shall pass sentence justly on the humble of the earth] (xi, 1—3).

[Interpreted, this concerns the Branch] of David who shall arise at the end [of days] … God will uphold him with [the spirit of might, and will give him] a throne of glory and a crown of [holiness] and many-coloured garments … [He will put a sceptre] in his hand and he shall rule over all the [nations]. And Magog … and his sword shall judge [all] the peoples. And as for that which he said, He shall not [judge by what his eyes see] or pass sentence by what his ears hear: interpreted, this means that … [the Priests] … As they teach him, so will he judge; and as they order, [so will he pass sentence]. One of the Priests of renown shall go out, and garments of… shall be in his hands … (Ibid, pp. 551-552)

(4Q174)

This collection of texts assembled from 2 Samuel and the Psalter, and combined with other scriptural passages, serves to present the sectarian doctrine identifying the Community with the Temple, and to announce the coming of the two Messiahs, the ‘Branch of David’ and the ‘Interpreter of the Law’. Originating from Cave 4 (4Q174) and known also as ‘Florilegium’, it probably belongs to the late first century BCE.

For the editio princeps, see J. M. Allegro and A. A. Anderson, DJD, V, 53-7.

I … [I will appoint a place for my people Israel and will plant them that they may dwell there and be troubled no more by their] enemies. No son of iniquity [shall afflict them again] as formerly, from the day that [I set judges] over my people Israel (2 Sam. vii, 10).

This is the House which [He will build for them in the] last days, as it is written in the book of Moses, In the sanctuary which Thy hands have established, O Lord, the Lord shall reign for ever and ever (Exod. xv, 17-18). This is the House into which [the unclean shall] never [enter, nor the uncircumcised,] nor the Ammonite, nor the Moabite, nor the half-breed, nor the foreigner, nor the stranger, ever; for there shall My Holy Ones be. [Its glory shall endure] for ever; it shall appear above it perpetually And strangers shall lay it waste no more, as they formerly laid waste the Sanctuary of Israel because of its sin. He has commanded that a Sanctuary of men be built for Himself, that there they may send up, like the smoke of incense, the works of the Law.

And concerning His words to David, And I [will give] you [rest] from all your enemies (2 Sam. vii, 11), this means that He will give them rest from all the children of Belial who cause them to stumble so that they may be destroyed [by their errors,] just as they came with a [devilish] plan to cause the [sons] of light to stumble and to devise against them a wicked plot, that [they might become subject] to Belial in their [wicked] straying.

The Lord declares to you that He will build you a House (2 Sam. vii, 11c).¹ I will raise up your seed after you (2 Sam. vii, 12). I will establish the throne of his kingdom [for ever] (2 Sam. vii, 13). [I will be] his father and he shall be my son (2 Sam. vii, 14). He is the Branch of David who shall arise with the Interpreter of the Law [to rule] in Zion [at the end] of time. As it is written, I will raise up the tent of David that is fallen (Amos ix, 11). That is to say, the fallen tent of David is he who shall arise to save Israel.

Explanation of How blessed is the man who does not walk in the counsel of the wicked (Ps. i, 1). Interpreted, this saying [concerns] those who turn aside from the way [of the people] as it is written in the book of Isaiah the Prophet concerning the last days, It came to pass that [the Lord turned me aside, as with a mighty hand, from walking in the way of] this people (Isa. viii, 11). They are those of whom it is written in the book of Ezekiel the Prophet, The Levites [strayed far from me, following] their idols (Ezek. xliv, Prophet, are the sons of Zadok who [seek their own] counsel and follow 10). They are the sons of Zadok who [seek their own] counsel and follow [their own inclination] apart from the Council of the Community.

[Why] do the nations [rage] and the peoples meditate [vanity? Why do the kings of the earth] rise up, [and the] princes take counsel together against the Lord and against [His Messiah]? (Ps. ii, 1). Interpreted, this saying concerns [the kings of the nations] who shall [rage against] the elect of Israel in the last days.¹¹ This shall be the time of the trial to co[me concerning the house of J]udah so as to perfect … Belial, and a remnant of the people shall be left according to the lot (assigned to them), and they shall practise the whole Law… Moses. This is the time of which it is written in the book of Daniel the Prophet: But the wicked shall do wickedly and shall not understand, but the righteous shall purify themselves and make themselves white (Dan. xii, 10). The people who know God shall be strong. They are the masters who understand…

Testimonia or Messianic Anthology (4Q175)

This short document from Cave 4 (4Q175), dating to the early first century BCE and similar in literary style to the Christian Testimonia or collections of messianic proof-texts, includes five quotations arranged in four groups. Only the last of them is followed by an interpretation.

The first group consists of two texts from Deuteronomy referring to the prophet similar to Moses; the second is an extract from a prophecy of Balaam about the Royal Messiah; the third is a blessing of the Levites and, implicitly, of the Priest-Messiah.

The last group opens with a verse from Joshua, which is then expounded by means of a quotation from the sectarian Psalms of Joshua (cf. 4Q379 below, p. 547). Most experts hold that the commentator, bearing in mind the biblical passage, is alluding to three characters: a father (‘an accursed man’) and his two sons. However, the verb ‘arose’ in the second sentence is in the singular, and it would seem correct to interpret this text as referring to the two brothers only.

For the editio princeps, see J. M. Allegro and A. A. Anderson, DJD, V, 57-60.

The Lord spoke to Moses saying:

You have heard the words which this people have spoken to you; all they have said is right. O that their heart were always like this, to fear me and to keep my commandments always, that it might be well with them and their children for ever! (Deut. v, 28-9). I will raise up for them a Prophet like you from among their brethren. I will put my words into his mouth and he shall tell them all that I command him. And I will require a reckoning of whoever will not listen to the words which the Prophet shall speak in my Name (Deut. xviii, 18-19).

He took up his discourse and said:

Oracle of Balaam son of Beor. Oracle of the man whose eye is penetrating. Oracle of him who has heard the words of God, who knows the wisdom of the Most High and sees the vision of the Almighty, who falls and his eyes are opened. I see him but not now. I behold him but not near. A star shall come out of Jacob and a sceptre shall rise out of Israel; he shall crush the temples of Moab and destroy all the children of Sheth (Num. xxiv, 15-17).

And of Levi he said:

Give Thy Tummim to Levi, and Thy Urim to Thy pious one whom Thou didst test at Massah, and with whom Thou didst quarrel at the waters of Meribah; who said to his father and mother, ‘I know you not’, and who did not acknowledge his brother, or know his sons. For they observed Thy word and kept Thy Covenant. They shall cause Thy precepts to shine before Jacob and Thy Law before Israel. They shall send up incense towards Thy nostrils and place a burnt-offering upon Thine altar. Bless his power, O Lord, and delight in the work of his hands. Smite the loins of his adversaries and let his enemies rise no more (Deut. xxxiii, 8-11).

When Joshua had finished offering praise and thanksgiving, he said:

Cursed be the man who rebuilds this city! May he lay its foundation on his first-born, and set its gate upon his youngest son (Josh. vi, 26). Behold, an accursed man, a man of Belial, has risen to become a fowler’s net to his people, and a cause of destruction to all his neighbours. And [his brother] arose [and ruled in li]es, both being instruments of violence. They have rebuilt [this city and have set up for it] a wall and towers to make of it a stronghold of ungodliness in Israel, and a horror in Ephraim and in Judah … They have committed an abomination in the land, and a great blasphemy among the children [of Jacob. They have shed blood] like water upon the ramparts of the daughter of Zion and within the precincts of Jerusalem. (Ibid., pp. 577-581)

For the edition princeps, see E. Puech, DJD, XXII, 165-84.

I … [the spirit of God] dwelt on him, he fell down before the throne … O [K]ing, you are angry for ever and your years … your vision and all. For ever you … [the gre]at ones. An oppression will come to the earth … a great massacre in the provinces … the king of Assyria [and E]gypt … he will be great on earth … will make and all will serve … he will be called (or: call himself) [gran]d … and by his name he will be designated (or: designate himself). II The son of God he will be proclaimed (or: proclaim himself) and the son of the Most High they will call him. Like the sparks of the vision, so will be their kingdom. They will reign for years on the earth and they will trample all. People will trample people (cf. Dan. vii, 23) and one province another province vacat until the people of God will arise and all will rest from the sword. Their (the people of God’s) kingdom will be an eternal kingdom (cf. Dan. vii, 27) and all their path will be in truth. They will jud[ge] the earth in truth and all will make peace. The sword will cease from the earth, and all the provinces will pay homage to them. The Great God (cf. Dan. ii, 45) is their helper. He will wage war for them. He will give peoples into their hands and all of them (the peoples) He will cast before them (the people of God). Their dominion will be an eternal dominion (Dan. vii, 14) and all the boundaries of… (Ibid., 4Q246. An Aramaic Scroll, p. 673)

A Messianic Apocalypse

(4Q521)

Commonly referred to as the ‘Resurrection fragment’, this writing consists of sixteen fragments. The script is dated to the beginning of the first century BCE. Whether the designation ‘apocalypse’ is fully justified is a moot point: the writing comes across as a composition in verse akin to the poetry of the late biblical period. The surviving fragments do not appear to include anything patently sectarian. The term ‘Messiah’, probably in the singular, is used without the addition of Aaron or Israel, and the noun ‘hasidim’, absent from the big scrolls and little attested elsewhere, figures in lines 5 and 7. The divine name ‘Lord’ represents, not the Tetragram, but Adonai (four times). The poem incorporates Ps. cxlvi, 6-7 and Isa. lxi, 1, the latter cited also in the New Testament (Lk. iv, 18). As in the Gospels, healing and resurrection are linked to the idea of the Kingdom of God. Line 12 furnishes the most explicit evidence concerning the raising of the dead. Fragment 7, line 6, repeats the same idea, referring to God as ‘He who will raise the dead of His people’.

For the editio princeps, see E. Puech, DJD, XXV, 1—38; cf. G. Vermes, ‘Qumran Forum Miscellanea I’, JJS 43 (1992), 303-4.

Fr. 2

II … [the hea]vens and the earth will listen to His Messiah, and none therein will stray from the commandments of the holy ones.

Seekers of the Lord, strengthen yourselves in His service!

All you hopeful in (your) heart, will you not find the Lord in this?

For the Lord will consider the pious (hasidim) and call the righteous by name.

Over the poor His spirit will hover and will renew the faithful with His power.

And He will glorify the pious on the throne of the eternal Kingdom. He who liberates the captives, restores sight to the blind, straightens the b[ent] (Ps. cxlvi, 7-8).

And f[or] ever I will clea[ve to the h]opeful and in His mercy …

And the fr[uit … ] will not be delayed for anyone And the Lord will accomplish glorious things which have never been as [He … ] For He will heal the wounded, and revive the dead and bring good news to the poor (Isa. lxi, 1).

… He will lead the uprooted and make the hungry rich …

Fr. 7

… [the ear]th and all that is on it; and the sea [and all that is in it] and all the ponds of water and rivers who are doing good before the Lor[d] … … like those who curse and are (destined) for death [when] the Lifegiver will raise the dead of His people.

And we will thank and proclaim to you the righteousness of the Lord, who … (Ibid., pp. 471-472)

In this post I will be quoting from another Jewish source in regards to the heavenly mythical being known as Metatron, a figure which various Jewish traditions identify as the second God or “Lesser YHVH,” as well as the transformed and metamorphosed Enoch. Some of these traditions even go as far as to describe Metatron as the son of the Shekhinah, and therefore by extension God’s very own son whom God employed to create the heavens and the earth.      

209. A VISION OF METATRON

There were four who entered Paradise. Elisha ben Abuyah was one of them. He ascended on high to gaze at the Merkavah, the Divine Chariot. When he reached the door of the seventh place, he came into the presence of the angel Metatron ruled over all the other heavenly beings. Seeing this, Elisha began to quake, and his soul was confused and filled with fright. For Metatron was seated upon that throne like a king, with all the ministering angels standing by him as he presided over the Celestial Court and all the angels. In that instant Elisha opened his mouth and cried, “God forbid, there must be two powers in heaven!” Thereupon a heavenly voice went forth to say, “Return, you backsliding children, all except Aher!”

After that God commanded the angel Anafiel to punish Metatron with sixty fiery lashes for not rising when he saw Elisha, thus giving Elisha the false impression that there were two heavenly powers. As for Elisha, thereafter he became known as Aher, the Other, for at the instant he saw Metatron seated there, he lost his faith.

The two primary versions of this myth about Aher (Elisha ben Abuyah) becoming an apostate are found in the Talmud in B. Hagigah 15a and in 3 Enoch. Elisha’s shock on seeing Metatron in heaven derives primarily from the fact that he is seated, since he had believed that no sitting was allowed in heaven except for God, seated on His Throne of Glory. Thus Elisha identifies Metatron as a “Lesser Yahweh,” a demiurgic figure. And for the Enoch sect, in particular, Enoch/Metatron does play a remarkably extensive role, for he serves as chief of the angels who carries out all of God’s commands.

The rabbinic explanation for Metatron’s being seated is that he is the heavenly scribe, whose job it is to record the merits of Israel. The version in 3 Enoch elaborates on the godlike role Metatron plays, surrounded by ministering angels. Metatron’s punishment of sixty fiery lashes demonstrates his subservience to God. It seems likely that Elisha’s apostasy led him to become a Gnostic, whose primary belief was that there are two powers in heaven.

This myth is directly modeled after Daniel 7, where Daniel has a vision of the Ancient of Days, one of the names of God. Daniel’s vision itself is directly based on Isaiah’s vision in Isaiah 6:1-8. Here, however, Metatron has taken the place of God in Elisha’s vision. This shows the extreme nature of the Metatron mythology, in which Metatron’s role sometimes seems TO ECLIPSE THAT OF GOD. Here, ironically, this is done by drawing on a biblical model. The talmudic version of this myth was likely intended as a warning against Gnosticism in general and speculations about Enoch/Metatron in particular. This accusation finds its answer in 3 Enoch, dating from around the eighth century. It is fascinating to observe how this talmudic warning myth is incorporated in 3 Enoch into the overall myth of Metatron, and slanted in a way to demonstrate that Elisha ben Abuyah failed to recognize Metatron’s true role as God’s second in command. But at the same time the myth is certainly intended to elevate the primary role of Metatron in the heavenly pantheon to one who is second only to God. See “The Four Who Entered Paradise,” p. 173

Anafiel, the angel punishes Metatron, is the same angel who brought Enoch into heaven, where the metamorphosis into Metatron took place. Anafiel YHVH is one of the eight princes of heaven whose names include the Tetragrammaton, suggesting that they are an extension of God. Metatron’s power is over all the angels except these eight princes.

Sources:

Tosefta Hagigah 2:4; B. Hagigah 15a; 3 Enoch 16:1-5; Testament of Abraham 11:1-13:7; Schafer #671-674 from Ms. Oxford 1531.

Studies:

Two Powers by Alan Segal.

“Form(s) of God: Some Notes on Metatron and Christ” by Gedaliahu G. Stroumsa.

Four Powers in Heaven: The Interpretation of Daniel 7 in the Testament of Abraham by Philip B. Munoa, III.

“3 Enoch and the Talmud” by P. S. Alexander.

The Faces of the Chariot by David J. Halperin. (Howard Schwartz, Tree of Souls: The Mythology of Judaism [Oxford University Press, 2004], pp. 174-175; emphasis mine)

233. THE PRIMORDIAL METATRON

The Primordial Metatron was the first of creation, THE SON OF THE SHEKHINAH. The first words of the Torah, In the beginning God created, REFER TO METATRON. The Primordial Metatron assisted God in the creation of the world, and has assisted God ever since in ruling the worlds above and below. When God said to Moses, “Come up to the Lord,” he meant come up TO METATRON.

This description of a Primordial Metatron closely resembles the myths about the Heavenly Man and Adam Kadmon. What is unusual is that the primordial Metatron is described as the Son of the Shekhinah. Since this myth is found in the Zohar, the Shekhinah refers to God’s Bride, making the Primordial Metatron the child of God and the Shekhinah. The Christian echoes of the “son of God” are apparent, as well as the structure of a divine family as is found in other mythic traditions, such as the Greek or Canaanite. See “The Heavenly Man,” p. 124 and “Adam Kadmon,” p. 15

The identification of “the Lord” AS METATRON is, surprisingly, found in the Talmud. For a further discussion of this, see the Introduction, p. 1.

The notion of a Primordial Metatron CONTRADICTS the standard explanation of Metatron’s origin as Enoch, who was transformed into Metatron after being carried into heaven in a fiery chariot. It demonstrates an alternate Metatron tradition apart from that linked to Enoch. Of course, the original Enoch tradition dates from around the second century BCE, the Zohar from the thirteenth century. Thus it is possible that this is one of many new mythic traditions found in the Zohar.

Sources:

B. Sanhedrin 38b; Zohar 1:94b.

234. THE ANGEL METATRON

God made a throne for Metatron similar to the Throne of Glory, and spread a curtain of splendor over him, and on it were fixed all kinds of lights in the universe. Metatron sits on that throne at the entrance to the seventh heavenly palace, where he judges all the upper beings, the family on high, with permission of God. So too does he offer the souls of the righteous in the heavenly Temple as an atonement for the Jewish people. The hand of God rests on the head of His servant, whose height is that of the entire universe, and the attending angels stand before him.

Before God appointed Metatron to serve the Throne of Glory, God opened up three hundred thousand gates of discernment to him, and as many gates of cunning, compassion, and love, as well as gates of humility, sustenance, mercy, and the fear of heaven. And God revealed the mysteries of the Torah to him and all the secrets of wisdom, and all the secrets of Creation.

Then God gave Metatron a royal crown that included 49 precious stones, each as bright as the light of the sun. The light of these stones penetrates to the far corners of all seven heavens. God Himself engraved on Metatron’s crown the letters with which the heavens and the earth and all their hosts were created. So too did God give him His cloak, His crown, and His name. And God made Metatron a garment with all types of light in it, and He dressed him in it. So too did God give Metatron the highest splendor, which is the light of the soul that Adam forfeited by his sin.

And God sent forth a herald, who announced that Metatron was ruler over all the princes of heaven and over the children of heaven. And every angel who had to speak in God’s presence should speak to him instead. Indeed, there are those who say that Metatron is the Lord God of Israel, God of the heavens and God of the earth, God of Gods, God of the sea and God of the land.

This is Metatron, Prince of the Presence. The angels who are with him encircle the Throne of Glory on one side and the celestial beasts are on the other side, and the Shekhinah is in the center of the Throne of Glory. And God called Metatron the little god before His entire heavenly family, as it is said, for “My Name is within him” (Exod. 23:23).

Then Metatron brings the fire of deafness and puts it in their ears, so that they do not hear the sound of God’s speech and the explicit Name that Metatron utters at that time in seven voices, or, some say, seventy voices in all.

In the Hekhalot texts, describing heavenly journeys, the angel Metatron is described in terms that are virtually equal, AND SOMETIMES SUPERIOR, to those used to describe God. When Hekhalot Rabbati describes Metatron as “Lord God of Israel, God of heavens and God of the earth, God of Gods, God of the sea and God of the land,” there is little doubt that the author regards Metatron at least as the “Lesser Yahweh,” if not God’s equal. Just the fact that both God and Metatron are served by Surya, the Prince of the Presence is clear indication of their divine status, and he is described as treating them equally, prostrating himself a thousand times before each one.

According to Gershom Schoem, Metatron was a secret name for Michael. Michael is not only one of the archangels, but he is also the High Priest in the heavenly Temple, so that his role is already elevated, although not to the heights of Metatron. Metatron is more commonly linked to Enoch and the belief that Enoch had been transformed into Metatron. See “The Metamorphosis and Enthronement of Metatron,” p. 156.

Sources:

Numbers Rabbah 3b; Shi’ur Komah, Oxford Ms. 1791, ff. 58-70, 3 Enoch 10:1-13:2; Hekhalot Rabbati 11, 27; Zohar Hadash 42d, 68a.

Studies:

3 Enoch or the Hebrew Book of Enoch by Hugo Odeberg. Jewish Gnosticism, Merkabah Mysticism, and Talmudic Tradition by Gershom Schoem. (Ibid., pp. 195-196; emphasis mine)

FURTHER READING

THE ANGEL METATRON: JUDAISMS’ SECOND YHWH

TWO POWERS IN HEAVEN: REVEALING ISRAEL’S SECOND GOD

In this post I will quote biblical passages to prove that the sacred Scriptures define true faith as faithfulness to Christ. I will demonstrate that the God-breathed revelation defines belief in Christ as being faithful to the Lord Jesus by obeying his word.  

In this first part I will simply quote the verses without offering much commentary, since the inspired texts speak for themselves. The readers should be able to see that faith and belief are equated with obedience and faithfulness to Christ’s commandments.

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one WHO DOES the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ Everyone then who hears these words of mine and DOES THEM will be like a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. And everyone who hears these words of mine and DOES NOT DO THEM will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.” Matthew 7:21-23

“And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life. For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever DOES what is true comes to the light, so that it may be clearly seen that HIS WORKS have been carried out in God… Whoever believes in the Son has eternal life; whoever does not obey (apeithon) the Son shall not see life, but the wrath of God remains on him.” John 3:14-21, 36

Here’s how the lexicon defines the term apeithon:

Strong’s Greek 544

Strong’s Concordance

apeitheó: to disobey

Original Word: ἀπειθέω

Part of Speech: Verb

Transliteration: apeitheó

Phonetic Spelling: (ap-i-theh’-o)

Definition: to disobey

Usage: I disobey, rebel, am disloyal, refuse conformity.

NAS Exhaustive Concordance

Word Origin

from apeithés

Definition

to disobey

NASB Translation

disbelieved (1), disobedient (10), do not obey (1), obey (2).

Thayer’s Greek Lexicon

STRONGS NT 544: ἀπειθέω

ἀπειθέω, ἀπειθῶ; imperfect ἠπείθουν; 1 aorist ἠπείθησα; “to be ἀπειθής (which see); not to allow oneself to be persuaded; not to comply with;

a. to refuse or withhold belief (in Christ, in the gospel; opposed to πιστεύω): τῷ υἱῷ, John 3:36; τῷ λόγῳ, 1 Peter 2:8; 1 Peter 3:1; absolutely of those who reject the gospel, (R. V. to be disobedient; cf. b.): Acts 14:2; Acts 17:5 (Rec.); ; Romans 15:31; 1 Peter 2:7 (T Tr WH ἀπιστοῦσιν).

b. to refuse belief and obedience: with the dative of thing or of person, Romans 2:8 (τῇ ἀλήθεια); f (τῷ θεῷ); 1 Peter 4:17; absolutely, Romans 10:21 (Isaiah 65:2); Hebrews 3:18; Hebrews 11:31; 1 Peter 3:20. (In the Sept. a common equivalent to מָרָה, סָרַר; in Greek writings often from Aeschylus Ag. 1049 down; in Homer et al. ἀπίθειν.)

There’s more:

“Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life… Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out, those who have DONE GOOD to the resurrection of life, and those who have done evil to the resurrection of judgment.” John 5:24, 28-29

“Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal.’ Then they said to him, ‘What must we DO, to be DOING THE WORKS of God?’ Jesus answered them, ‘This is the work of God, that you believe in him whom he has sent.’” John 6:27-29

“As he was saying these things, many believed in him. So Jesus said to the Jews who had believed him, ‘If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.’” John 8:30-32

“‘If you love me, you will KEEP my commandments… In that day you will know that I am in my Father, and you in me, and I in you. Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.’ Judas (not Iscariot) said to him, ‘Lord, how is it that you will manifest yourself to us, and not to the world?’ Jesus answered him, ‘If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father’s who sent me.’” John 14:15, 20-24

“I am the true vine, and my Father is the vinedresser. Every branch in me that DOES NOT BEAR FRUIT he takes away, and every branch that DOES BEAR FRUIT he prunes, that it may bear more fruit. Already you are clean because of the word that I have spoken to you. Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. If anyone DOES NOT ABIDE IN ME he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned. If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you. By this my Father is glorified, that you bear much fruit and so prove to be my disciples. As the Father has loved me, so have I loved you. Abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. These things I have spoken to you, that my joy may be in you, and that your joy may be full. This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends. You are my friends IF YOU DO WHAT I COMMAND YOU. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you. These things I command you, so that you will love one another.” John 15:1-11

“A stone of stumbling, and a rock of offense.” They stumble because they disobey the word, as they were destined to do.” 1 Peter 2:8

“Likewise, wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives… because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water.” 1 Peter 3:1, 20

“but Christ is faithful over God’s house as a son. And we are his house, if indeed we hold fast our confidence and our boasting in our hope. Therefore, as the Holy Spirit says, ‘Today, if you hear his voice, do not harden your hearts as in the rebellion, on the day of testing in the wilderness, where your fathers put me to the test and saw my works for forty years. Therefore I was provoked with that generation, and said, “They always go astray in their heart; they have not known my ways.” As I swore in my wrath, “They shall not enter my rest.”’ Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called ‘today,’ that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end. As it is said, ‘Today, if you hear his voice, do not harden your hearts as in the rebellion.’ For who were those who heard and yet rebelled? Was it not all those who left Egypt led by Moses? And with whom was he provoked for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? And to whom did he swear that they would not enter his rest, but to those who were disobedient? So we see that they were unable to enter because of unbelief.” Hebrews 3:6-19

“For good news came to us just as to them, but the message they heard did not benefit them, because they were not united by faith with those who listened… Since therefore it remains for some to enter it, and those who formerly received the good news failed to enter because of disobedience… for whoever has entered God’s rest has also rested from his works as God did from his.” Read full chapter Hebrews 4:2, 6, 10

“And being made perfect, he became the source of eternal salvation to all who obey him,” Hebrews 5:9

This next example is rather interesting:

“By faith the walls of Jericho fell down after they had been encircled for seven days. BY FAITH Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies.” Hebrews 11:30-31

James employs this very example of Rahab to prove that a person is not justified by faith alone!

“You see that a person is justified by works and not by faith alone. And in the same way was not also Rahab the prostitute justified BY WORKS when she received the messengers and sent them out by another way? For as the body apart from the spirit is dead, so also faith apart from works is dead.” James 2:24-26

Hebrews defines as faith what James calls a work! I.e., true faith is an action which seeks to obey and do what God commands.

This shows that the Holy Bible describes true faith as being faithful to do what God requires since, just as the body cannot live apart from the spirit, faith is not faith if it isn’t a working faith.

In other words, the faith that saves isn’t merely a faith that results in works. Rather, true faith is itself faithfulness, being faithful to obey God’s commands.  

Lord willing, I shall have a lot more to say in subsequent posts in this series.

FURTHER READING

Here’s the link to a more recent version of this post: BIBLICAL VERSES ON FAITHFULNESS/OBEDIENCE.