II Texts which Mention Several
Messianic Figures

1 Two "Messiahs": the "Messiahs of Aaron and Israel"

Perhaps the most studied and best known element of Qumran messianism is its two-headed messianism: the hope in a double "Messiah," "the Messiah of Aaron" and the "Messiah of Israel." The key text comes from the Rule of the Community.46

 

1.1 1QS IX 9–11

9 They should not depart from any counsel of the law in order to walk 10 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 11 until the prophet comes, and the Messiahs of Aaron and Israel. Blank (DSST, 13–14).

The text is crystal clear and expresses without any doubt the hope, within the Qumran community, in the future coming of the two "anointed ones" (in the plural). The "Messiah of Aaron" and the "Messiah of Israel," two figures who apparently correspond to the "priestly Messiah" and the "royal Messiah" whom we came across as separate figures in the preceding texts. Together with them, and distinct from both "Messiahs," there was hope in the eschatological future for the coming of another person: a prophet. The only thing the text tells us about these three figures is the hope in their coming. It tells us nothing about their functions, about the biblical basis which allowed their hope to develop, their possible identification with other titles used in the texts to give these figures a name. The exception is the priestly character implied in the provenance "from Aaron" of one of them and of the non-priestly character of the other who comes "from Israel." In spite of its laconic nature, this text is fundamental since it allows us to clarify a whole series of expressions which mention the "anointed one" (in the singular) of Aaron and of Israel as referring not to a single "Messiah," priest and king at the same time, but to two "Messiahs": a "Messiah-priest" and a "lay-Messiah."

There has been much discussion about the origin of this hope in a double "Messiah," who also appears in the Testaments of the XII Patriarchs,47 especially after it was known that in the oldest copy of the Rule of the Community (4QSe) the passage in question does not occur.48 In that manuscript, the text goes straight from VIII 15 to IX 12.49 It is impossible, though, to know whether it is an accidental omission by the copyist of something that was there in the original work, or of a later addition inserted into the copy from Cave 1. In any case, the presence of this passage in the manuscript of 1QS is enough for our purpose. It proves that this hope in a double "Messiah" existed at Qumran and guarantees that the same hope is found reflected in the other texts which they use to express it less clearly.

The text does not allow us to determine whether the first figure it introduces—a prophet—does or does not have "messianic" features. Its contrast to the "Messiahs" seems rather to indicate the opposite. But other texts which we will see later enable us to determine that this expected prophet was also considered a "messianic" figure. Of the "messianic" nature of the "Messiahs of Aaron and Israel" there can be absolutely no doubt. This messianic character is even more obvious in the other texts in the Damascus Document50 which mention these two figures, although in none of these references is the word "Messiah" used in the plural.

 

1.2 CD

22 Blank And this is the rule of the assembly 23 [of the ca]mps. Those who walk in them, in the time of wickedness until there arises the messiah of Aaron 1 and Israel, they shall be ten in number as a minimum to (form) thousands, hundreds, fifties 2 and tens (CD XII 22–XIII 2; DSST, 43).

Blank And this is the exact interpretation of the regulations by which [they shall be ruled] 19 [until there arises the messiah] of Aaron and Israel.51 He shall atone for their sins [. . . pardon, and guilt] (CD XIV 18–19; DSST, 44).

These shall escape in the age of the visitation; but those that remain shall be delivered up to the sword when there comes the messiah 11 of Aaron and Israel (CD XIX 10–11; DSST, 45).

And thus, all the men who entered the new 34 covenant in the land of Damascus and turned and betrayed and departed from the well of living waters, 35 shall not be counted in the assembly of the people and shall not be inscribed in their [lis]ts, from the day of the session 1 of the unique Teacher until there arises the messiah of Aaron and Israel. Blank (CD XIX 33– XX 1; DSST, 46).

As we have indicated, these four texts use one somewhat ambiguous expression: "Messiah of Aaron and Israel" in CD XII 23,52 XIV 19 and XIX 10, and "Messiah of Aaron and of Israel" in CD XX 1, an expression which can be translated both by "Messiah of Aaron and of Israel" and by "Messiah of Aaron and (Messiah) of Israel." Although the second expression can be interpreted more easily as referring to two different persons,53 the possibility of interpreting both phrases as referring to a single person who comes from Aaron and Israel at the same time, is not only an actual possibility but it is also strengthened by the fact that in CD IX 19 the expression is followed by a verb in the singular. Accordingly, several scholars have made the "Messiah" the subject of the verb. And since the act is one of atonement, they have concluded that the figure indicated will be that of the "priestly Messiah" who will atone for the sins of the people.54 But the text already cited, 1QS IX 11, resolves the ambiguity of the Hebrew expression. It proves that in all these cases the most likely interpretation is one which sees in these phrases a reference to the two "Messiahs" expected by the community.55

In these four texts, the coming of these persons is expected for the "time of wickedness" and "the age of the visitation," two expressions which leave no doubt at all about the eschatological perspective in which the hope in their arrival is placed. The texts tell us hardly anything directly about the functions of these persons. The first and fourth references place his coming in relation to the structure and organization of the community in the eschatological period. The second reference relates it to the exact interpretation of the regulations; the third, to the different fates, salvation or damnation, which will befall the faithful or the unfaithful when they come. Finally, the fourth reference suggests that their coming is expected (shortly) after the disappearance of the "Unique Teacher," the historical figure we know as the "Teacher of Righteousness," and already a figure of the past at the time when this version of the Damascus Document was edited.

We can deduce more details about his functions from two texts from another of the manuscripts which seem to mention both figures together, the Rule of the Congregation.56

 

1.3 1QSa

11 This is the assembly of famous men, [those summoned to] the gathering of the community council, when [God] begets 12 the Messiah with them. [The] chief [priest] of the all the congregation of Israel shall enter, and all 13 [his brothers, the sons] of Aaron, the priests [summoned] to the assembly, the famous men, and they shall sit 14 befo[re him, each one] according to his dignity. After, [the Me]ssiah of Israel shall ent[er] and before him shall sit the chiefs 15 [of the clans of Israel, each] one according to his dignity, according to their [positions] in their camps and in their marches (1QSa II 11–14; DSST, 127).

17 And [when] they gather at the table of community [or to drink] the new wine, and the table of 18 community is prepared [and] the new wine [is mixed] for drinking, [no-one should stretch out] his hand to the first-fruit of the bread 19 and of the [new wine] before the priest, for [he is the one who bl]esses the first-fruit of bread 20 and of the new wine [and stretches out] his hand towards the bread before them. Afterwards, the Messiah of Israel shall stretch out his hand 21 towards the bread. [And after, he shall] bless all the congregation of the community, each [one according to] his dignity. And in accordance with this regulation they shall act 22 at each me[al, when] at least ten m[en are gat]hered. Blank (1QSa II 17–22; DSST, 127–128).

These two fragments mention a "priest" and the "Messiah of Israel" as two clearly distinct figures. About the "Messiah" it apparently tells us that God "begets" him with them. The syntax is strange and the reading uncertain; but the editor is reliable in as much as either "will beget" or "will cause to be born" can be read in the manuscript.57 This means that our text must include the ideas of Psalm 2:7, applying them to the "divine" origin of the "Messiah." Due to a lacuna, it is not possible to know for certain whether it is a question of the "anointed [priest]" (as Kuhn proposes, identifying him with the Messiah of Aaron) or of an absolute use of the "Messiah" which could instead correspond to the person which the following text denotes as "Messiah of Israel." The uncertainties of the text prevent us from attaching great weight to this person about whom the opinions of scholars are so divided.

Fortunately, there is more agreement about the identity of the priest in question. Most of the researchers recognise in him the "High Priest" of the eschatological period, whom they identify with the "Messiah of Aaron." The eschatological period is involved, as shown by the text itself, indicating that they are regulations "for the end of times" (col. I 1). The "priest" is the High Priest, as is also evident in the text which defines him as "chief of the whole congregation of Israel." This High Priest of the eschatological period is the same figure we met in the preceding texts, called "Messiah of Aaron." That is a logical deduction based on his superiority over the "Messiah of Israel" who is mentioned next, a superiority already indicated in the very formula in which they both appear together: "Messiah of Aaron and of Israel."58 Our text emphasises the connection of this messianic figure with the congregation. It also emphasises his superior function both in relation to the other sons of Aaron, the priests, and especially the non-priestly members of the community, including the "Messiah of Israel." Both in the assemblies and in the banquet it is he who presides and occupies the most eminent position. Concerning the "Messiah of Israel" these texts emphasise his subordinate position to the priest and his military character, indicated in the terminology used which depends on Numbers and agrees with 1QM.

Another possible allusion to the functions of both "Messiahs" could be provided by 4Q375 and 4Q376, although the meaning of these two texts is ambiguous and problematic, and their interpretation is very uncertain.

Both manuscripts were published by J. Strugnell,59 who considers them to be two possible copies of a single composition. 4Q376 is certainly another copy of the work known from several fragments from Cave 1 (1Q29), and it seems reasonable to consider these three manuscripts as copies of the same composition. In addition, the editor presents certain arguments from style in favour of identifying the composition represented in these three texts with the Moses apocryphon known as Words of Moses (1Q22) which would provide the narrative framework of the composition. However, this seems too problematic and in any case is not important for our purpose. What could really be important is the reference in 4Q375 1 I 9 to "the anointed priest upon whose head the oil of anointing has been poured." Similarly, the mention in 4Q376 1 III 1 of "the Prince who is over the whole congregation" in a clear military context, and in connection with "the anointed priest" mentioned in the first column of this manuscript (4Q376 1 I 1).

If 4Q375 and 4Q376 really were two copies of the same composition; if the "Prince of the whole congregation" had the same meaning in this work as in all the other Qumran texts where the expression is used and where it always denotes the "davidic Messiah"; and if it could be shown that this person is located in an eschatological context, these fragments would be very interesting for this study on messianic ideas. This would allow an allusion both to the High Priest and to the "priestly Messiah" to be seen in the "anointed priest upon whose head the oil of anointing has been poured." And in the "Prophet" an allusion to the eschatological Prophet. Further, the complex procedure by which the High Priest determines whether the prophet is true or false by means of a sacrificial rite, the investigation of hidden precepts and the oracular use of the Urim could be interpreted as a process of verifying whether in fact the prophet is the eschatological Prophet or not and not merely whether the prophet is true or false.

However to me it seems impossible to prove definitively the conditions upon which this interpretation rests.60 There is no clear indication that both texts are located in an eschatological perspective. The texts can be explained perfectly as an apocryphon in which in pure deuteronomistic language the High Priest judges a false prophet who has the backing of a whole tribe which considers him as a trustworthy prophet. The process used is different from what is prescribed in Deuteronomy 13 and 18, comprising an atonement ceremony, the investigation of the divine precepts which have been hidden from the people and the oracular use of the Urim. And "the Prince of the whole congregation" could only be a modification of the plural form "princes of the congregation" of Exodus 16:22, Numbers 4:34, 16:2, 31:33, 32:2 and Joshua 9:15,18. Accordingly, for the moment this fascinating text must remain outside the discussion of "messianism."

 

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