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Coin of Simon ben Kosiba, showing the Temple with the Messianic star on the roof and the Ark of the Covenant inside (British Museum)
|The Hebrew word mâšîah means 'anointed one' and may indicate Jewish priests, prophets and kings. During the sixth century BCE, the exiled Jews in Babylonia started to hope for a special Anointed One who was to bring them home; several written prophecies were fulfilled when the Persian king Cyrus the Great did in fact allow them to return. In the second century BCE, the Jews were again suffering from repression, and the old prophecies became relevant again. Some people were looking forward to a military leader who would defeat the Seleucid or Roman enemies and establish an independent Jewish kingdom; others, like the author of the Psalms of Solomon, stated that the Messiah was a charismatic teacher who gave the correct interpretation of Mosaic law, was to restore Israel and would judge mankind. Jesus of Nazareth was considered a Messiah; a century later, Simon bar Kochba. The idea of an eschatological king has been present in Judaism ever since.||
The Messianic Psalms
Micah and Isaiah
From Josiah to Cyrus
The Maccabaean revolt
The Messiah as military leader
The Messiah as sage
The Messiah as high-priest
The 'prophet like Moses'
The 'son of'-titles
The two Messiahs of Qumran
The eschatological king
From Messiah to Christ
Literary motifs: other titlesUp till now, we have read texts that mention explicitly the Messiah, quote Balaam's prophecy or speak about the Messiah using a 'son of.'-title. We will now discuss some other motives.
and it may be pointed out that the lion was a common heraldic sign in the
seventh century BCE.
Judah, your brothers shall praise you; your hand shall be on the neck of your enemies; your father's sons shall bow down before you. Judah is a lion's whelp; from the prey, my son, you have gone up. He stooped down, he couched as a lion, and as a lioness; who dares rouse him up? The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs; and to him shall be the obedience of the peoples. Binding his foal to the vine and his ass' colt to the choice vine, he washes his garments in wine and his vesture in the blood of grapes; his eyes shall be red with wine, and his teeth white with milk.These lines were usually interpreted in a messianic sense, which focusses (a.o.) on the line 'until he comes to whom it belongs'. In fact, the text reads 'until Shiloh comes', but nobody knows who this Shiloh is. Later generations have translated it as 'he to whom it belongs' and identified the Shiloh with 'the Messiah'. When the messianic interpretation had become common, it was easy to adapt this fragment in other ways, as we have already seen in the Aramaic adaptation (above). In the early seventh century, Muhammad was considered to be the Shiloh.
The image can also be found in the Book of revelation, where he is identified with the root of David.
I saw in the right hand of him who was seated on the throne a scroll written within and on the back, sealed with seven seals; and I saw a strong angel proclaiming with a loud voice, 'Who is worthy to open the scroll and break its seals?'In Qumran, the image of 'a furious lion' has a very negative connotation. In 4Q169, a commentary on Nahum, the beast stands for the Hasmonaean king Alexander Jannaeus (103-76), who ordered the crucifixion of several Pharisees. Although the members of the Qumran sect hated the Pharisees, the author of 4Q169 clearly had pity with his executed enemies.
Since the 'lion' can have both positive and negative meanings, it comes
as no surprise to read that Hippolytus speaks of both Christ and the Antichrist
as lions (On the Antichrist 6).
The prophet was speaking about some idealized ruler with almost messianic
characteristics. At a later stage, the identification with the Messiah
was taken for granted.
As is is written in the book of Isaiah the prophet, And felled will be the thickets of the forest with an ax, and Lebanon by a mighty one will fall. A shoot will arise from the roots of Jesse, and a branch from his roots will bear fruit. Its interpretation is [...] the branch of David. And they will judge the [...]. And the prince of the Community, the branch of David, will put him to death [...] with tambourine and with dancing. And the priest will command [...] the slain of the Kittim.Although the Messiah is not mentioned and the 'prince of the community' can also be the leader of the Qumran sect, the identification with the Messiah can in this case be taken for granted, because the 'prince' is identified with the Branch of David.
Kosiba used this title in some of his letters, which have survived
and can be read here.
On his coins, he is called 'Simon the Prince', and some show oil libation
jugs, which indicate his messianic claims.
Another title, which was first used by Ezekiel, is 'the servant' (above). Some later messianologies (from the first century BCE onward), refer to the Song of the suffering servant. We will discuss these theories below.
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