Multiple Allusions To Christ In The Dead Sea Scrolls

Multiple Allusions to Christ in the Dead Sea Scrolls

Researched by Eli of Kittim

The translation is derived from The Dead Sea Scrolls Uncovered by Robert H. Eisenman and Michael Owen Wise (1992, Element Books).

The Messianic Apocalypse (4Q521) (Plate 1)

Fragment 1

Column 2 (1)[… The Hea]vens and the earth will obey His Messiah, (2) [… and all th]at is in them. He will not turn aside from the Commandments of the Holy Ones. (3) Take strength in His service, (you) who seek the Lord. (4) Shall you not find the Lord in this, all you who wait patiently in your hearts? (5) For the Lord will visit the Pious Ones (Hassidim) and the Righteous (Zaddikim) will He call by name. (6) Over the Meek will His Spirit hover, and the Faithful will He restore by His power. (7) He shall glorify the Pious Ones (Hassidim) on the Throne of the Eternal Kingdom. (8) He shall release the captives, make the blind see, raise up the do[wntrodden.] (9) For[ev]er will I cling [to Him …], and [I will trust] in His Piety (Hesed, also ‘Grace’), (10) and [His] Goo[dness…] of Holiness will not delay … (11) And as for the wonders that are not the work of the Lord, when He … (12) then He will heal the sick, resurrect the dead, and to the Meek announce glad tidings. (13) … He will lead the [Holly Ones; He will shepherd [th]em; He will do (14) … and all of it …

Fragment l

Column 3 (1) and the Law will be pursued. I will free them … (2) Among men the fathers are honored above the sons … (3) I will sing (?) the blessing of the Lord with his favor … (4) The 1[an]d went into exile (possibly, rejoiced) every-wh[ere…] (5) And all Israel in exil[e (possibly ‘rejoicing’) …] (6) … (7) …

The Son Of God Text (4Q246) (Plate 4)

 Column 2

(1) He will be called the son of God; they will call him son of the Most High. Like the shooting stars (2) that you saw, thus will be their Kingdom. They will rule for a given period of year[s] upon (3) the earth, and crush everyone. People will crush people, and nation (will crush) nation, (4) until the people of God arises and causes everyone to rest from the sword. (5) His Kingdom will be an Eternal Kingdom, and he will be Righteous in all his Ways. He [will jud]ge (6) the earth in Righteousness, and everyone will make peace. The sword shall cease from the earth, (7) and every nation will bow down to him. As for the Great God, with His help (8) he will make war, and He will give all the peoples into his power; all of them (9) He will throw down before him. His rule will be an Eternal rule, and all the boundaries …

Did Jesus exist? Bart Ehrman and Robert Price Debate

How Credible is the Evidence for the Historical Jesus?

By Author Eli Kittim

I recently had a discussion with a Christian apologist who, in reaction to our conversation, posted on his blog a list of 9 sources outside the New Testament and a series of texts composed in subsequent centuries to prove the existence of Jesus.

He mentions Josephus, who is writing roughly 70 years after the purported events, and whose references to Jesus have been the source of much controversy in that they may have been subject to Christian redaction (interpolation/expansion/alteration). Incidentally, the scholarly consensus concerning the historicity of Jesus is largely influenced by the writings of Josephus. But Josephus was presumably familiar with some of the early gospels and other NT writings. So, why should his reference to John the Baptist be considered as constituting factual history? The same could be said about his references to Jesus!

Next, he mentions Phlegon who is writing in the second century about a rumored eclipse that allegedly occurred in 29 AD.  Then he mentions a group of people like Suetonius, Thallus,  Mara Bar Serapion, all of whose writings are considered ambiguous with regard to Jesus (we’re not sure if the references are to Christ or not), and which range from the late 1st to the 3rd century CE.

Some of these writings refer to Christian superstitions, such as the virginal conception of Christ, including those of Celsius (whom the blogger cites) who defends paganism and actually refers to Jesus as a person born to a Roman father. Celsius is not only writing 150 years later, but he’s also embellishing the story with anti-Christian sentiment.

Firstly, these are not independent eyewitness accounts. Secondly, some of these writers have obviously been influenced by the gospels—as is the case with Celsius who is probably drawing on Matthew and Tacitus who is presumably drawing on Luke—and, thirdly, they are writing approximately 70 to 200 years after the purported events.

In other cases, we are either dealing with explicit historical inaccuracies, or with authors who are known for sometimes embellishing a story with myth. For example, Josephus is also known for his expansion on the Moses story, as we find in the Midrash, making it difficult for us to ascertain what is real and what is mythical in some of his works. Take Justin Martyr, for example, whom the blogger cites. Writing in the second century, he proved to be historically inaccurate. In his “Apology” (1.31), for instance, he incorrectly claimed that Ptolemy, under whom the Septuagint had been translated, was a contemporary of Herod. Given his inattention to historical detail, how credible is his reference to the trial of Jesus? Not to mention his reference to the census under Quirinius, which did not exist, or at least not in the way that Luke describes it. So, he’s obviously drawing on the gospel of Luke, and he is, after all, a Christian apologist.

Despite all these discrepancies and historical inaccuracies, this Christian blogger nevertheless mentions all these figures and suggests that they provide indisputable truth for the historical existence of Jesus.

In the final analysis, the fact that Jesus is not mentioned anywhere outside the New Testament for about 70 years after his alleged death should certainly raise some red flags about his existence. It means that Jesus is missing from the historical record until the late first century AD. And the earliest New Testament texts do not mention anything about a historical Jesus, or about his birth or ministry, as we find in later developments (expansions).

And yet, despite the lack of historical evidence, Christ is still who he claims to be, to wit, the son of God! After reading this essay, you might understandably wonder how I can possibly make such a claim. How could I say that Jesus never existed and in the same breath claim to believe in him? Well, because if you study the New Testament you’ll find that Jesus was never meant to come in Antiquity, but rather at the end of the world (Luke 17:30; 1 Peter 1:5, 20; 2 Thessalonians 2:1-3; Hebrews 1:1-2; Hebrews 9:26; Revelation 12:1-5; etc.).

The historical Jesus is based more on mistaken assumptions about the evangelists’ intentions than careful interpretation of their writings. I’m arguing that the traditional Christian understanding of the theology of the gospels is fundamentally incorrect. We have confused apocalyptic literature with history, and turned prophecy into biography. It’s not just the evangelists’ theological problem in finding the literary means to get Jesus to Bethlehem so as to fulfill Micah’s prophecy, it’s ours as well since our “theological needs here create biographical ‘facts’" (W.D. Davies, and E.P. Sanders).

Even so, the gospels are still valid as they give us a theological outline of Christ’s life using stories that are filtered down from the Old Testament. So, in conclusion, the gospels are prophetic parables or apocalyptic stories that are to be believed (paradoxically) and handed down to posterity until the time of their fulfillment:

“Once in the end of the world hath he appeared to put away sin by the sacrifice of himself. … After this the judgment" (Hebrews 9:26-27).

A Biblical Study of the Sequence of End-time Events

http://thelittlebookofrevelation.com/

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Christ's Atonement and the Rapture Found in the Dead Sea Scrolls

By Goodreads Author Eli of Kittim

The extant texts found at Qumran in the 1940s and '50s bear further revelations in regard to the coming of a rejected Messiah. As we reexamine these timeless manuscripts, we will focus our attention exclusively on the so-called 4Q541 Fragment. This text contains many eschatological themes often found in the New Testament, such as the rejection and suffering of a messianic figure, his atonement for the people of his generation, the rapture of the faithful, a thematic equivalent to the wrath of the Lamb, the end of all evil, and possibly the Messiah’s resurrection from the dead. The translation is derived from The Dead Sea Scrolls Uncovered by Robert H. Eisenman and Michael Owen Wise (1992, Element Books).

Based on the linguistic and thematic material, the context of the 4Q541 Fragment is indisputably eschatological, that is to say, concerned with the final events of human history. We should also point out that there is a thematic consistency with regard to the use of the pronoun "he," which is scattered throughout the text, so that the identity of this person remains uniform. So, let's examine the text. In column 4, fragment 3, it is said that “The fire shall be kindled in all the corners of the earth."  As a textual comparison, the Bible says: “But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare" (2 Peter 3:10). Column 4, fragment 3 reads: "Upon the darkness it will shine," meaning the "light" of God. It is reminiscent of John 1:5, which refers to the coming of the Messiah, Jesus Christ, as the light of God: "The light shines in the darkness, and the darkness has not overcome it." In fact, in Column 4, fragments 3 and 4 seem to suggest that the timeline of this event is set for the end of human history, when all evil will be banished from the earth: “Upon the Darkness it will shine. Then the Darkness will pass away (4) [from] the earth and the deep Darkness from the dry land." This future time period, characterized by peace on earth, is mentioned numerous times in the Bible. The prophet Isaiah refers to it thusly:

"They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore" (2:4).

The idea that "the darkness will pass away (4) [from] the earth" at the end of days, and not before,  is particularly evident in another Dead Sea Scroll,  to wit, the famous War Scroll, otherwise known as 1QM. This text references a great battle that will ensue between the forces of light and those of darkness at the final point of time.

Another indication that the 4Q541 Fragment is referring to the so-called "last days" can be found in Column 5, Fragment 1. This fragment is obviously referring to the "sons" of God, and  explicitly mentions that "(3) Some of his sons shall walk... (4) They shall be gathered to the Heav[enly Beings]..." The thematic and linguistic correspondence between this fragment and certain New Testament passages regarding the "rapture" of the faithful is unmistakable! By comparison, the New Testament uses the exact same word "gathered" to suggest the "rapture" (i.e., the ascension of physical beings into heaven): “Concerning the coming of our Lord Jesus Christ and our being gathered to him ..." (2 Thess. 2:1). The notion of the rapture, as illustrated in the 4Q541 Fragment, is virtually identical in the New Testament text:

"We who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever" (1 Thess.  4:17).

Thus, physical beings "shall be gathered to the Heav[enly Beings ]..." This idea is echoed in the New Testament:

"In a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. For the perishable must clothe itself with the imperishable, and the mortal with immortality" (1 Cor. 15:52-53).

However,  if in fact the 4Q541 Fragment is referring to the "eschaton" (i.e., the end of human history), does it have anything to say concerning the timeline of the Messiah? The answer is, yes! The context and content of Column 4 are obviously related to the rest of the 4Q541 thematic material, and therefore suggest that the referenced messianic figure is contemporaneous with the "generation" of those who "shall be gathered to the Heav[enly Beings]..." In that regard, Column 4 expounds on the idea of a rejected messianic figure who will make an atonement (i.e., a "sacrifice") for all the people of his generation. However,  mention is made that "He will overthrow his evil generation" and that "there will be [great wrath]." This is reminiscent of "the wrath of the Lamb" at the end of days, referenced in the book of Revelation:

"They called to the mountains and the rocks, 'Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb!'" (6:16).

Column 4 goes on to say that "When he arises ... the people will ... be confounded." The question is,  where does he arise from? The text is unclear,  but given that there is a glaring thematic correspondence between the eschatological content and context of the 4Q541 text and that of the Bible, it seems fairly obvious that it is not referring to anything other than a resurrection! Compare Isaiah 2:19:

"Men will go into caves of the rocks And into holes of the ground Before the terror of the LORD And the splendor of His majesty, When He arises to make the earth tremble."

Another biblical translation renders it thusly: “when he rises to terrify the earth" (ESV). This is a conspicuous allusion to the Messiah, whose resurrection signifies the end of all evil and the commencement of Judgment. Let's read what Column 4 actually says:

"(1)... his Wisdom [will be great.] He will make atonement for all the children of his generation. He will be sent to all the sons of (2) his [generation]. His word shall be as the word of Heaven and his teaching shall be according to the will of God. His eternal sun shall burn brilliantly. (3) The fire shall be kindled in all the corners of the earth. Upon the Darkness it will shine. Then the Darkness will pass away (4) [from] the earth and the deep Darkness from the dry land. They will speak many words against him. There will be many (5) [lie]s. They will invent stories about him. They will say shameful things about him. He will overthrow his evil generation (6) and there will be [great wrath]. When he arises there will be Lying and violence, and the people will wander astray [in] his days and be confounded."

There are also other literary considerations concerning the 4Q541 text that were not addressed, such as its thematic correspondence to the portrait of Jesus in the gospels, as can be readily seen in the reference to one who is guiltless, but who nevertheless undergoes scourging and affliction. Column 5 (Fragment 5) says: "(1)... and those who are grieved concerning... (2) your ju[dgment] but you will not be gui[lty]... (3) the scourging of those who afflict you... (4) your complaint (?) will not fail and all... (5) your heart be[fore]... " Mention is also made of  a crucifixion, and a "nail," which are arguably literary references to the crucifixion of Jesus. Column 6 reads:

"(1) God [will set] right error[s]... [He will judge] revealed sins... (2) Investigate and seek and know how Jonah wept. Thus, you shall not destroy the weak by wasting away or by [crucif]ixion... . (3) Let not the nail touch him. Then you shall raise up for your father a name of rejoicing and for all of your brothers a [firm] Foundation. (4)... You shall see and you shall rejoice in the Eternal Light and you will not be one who is hated (of God)."

In summary, the 4Q541 Fragment, like the War Scroll, seems to contain a prophecy of the end of days. Similar to Isaiah Chapter 53, the central theme centers around the idea of a rejected and suffering messianic figure whose teaching will come from heaven, and "according to the will of God. His eternal sun shall burn brilliantly" (Column 4,  fragment 2). Within an eschatological context, it is said that he will make an atonement for all the people of his generation. By comparison, the New Testament says that Jesus will sacrifice himself for humanity's sins "Once in the end of the world": “Once in the end of the world hath he appeared to put away sin by the sacrifice of himself" (Hebrews 9:26). In addition, the 4Q541 text refers to an end time period when this messianic figure will arise (presumably from the dead), and unleash his wrath,  thereby putting an end to all evil in the world. It also mentions that mortals will be transported to heaven (i.e., "rapture").

In the final analysis, the messianic thematic correspondence between the 4Q541 Fragment and the New Testament is undeniable! What is more, according to the 4Q541 text, the timeline regarding the coming of this Messiah is set for the end of days, when all of this world's darkness will be obliterated, and all evil overthrown.