The Dead Sea Scrolls on the Identity of Mashiach, the “Chosen One of God” (בחיר אלהא)by Mikhayah ben David

בשם יהוה הרחמן הרחם/بسم الله الرحمن الرحيم

The scroll marked 4Q534 (also labeled under the designations “4Qmess ar” and “4QElect of God”), has been much discussed in scholastic circles, since Jean Starcky first published an analysis of it, which appeared in “Les quatre étapes du mssianisme à Qumrân,” in 1963. This “Elect of God” scroll tells of an individual called the “Chosen One of God” (בחיר אלהא), who will face opposition and conspiracies from all sides against his work (חשבוניהון). Starcky regarded this as referring to Mashiach Ben David, while Joseph A. Fitzmyer later would promote an interpretation that this referred only to Noah. There is, however, little evidence for the Noah hypothesis, as can be seen from the content of the passage itself and the description of the individual and their biography.

Andra Caquot suggested, instead that this text describes an Enochian redivivus, or gilgul ha’neshamah reincarnation. What is certain is that in the text, the individual is clearly described not yet having been born. The scroll in question tells about the physical appearance of this בחיר אלהא, and about his education and future greatness. It then turns to the knowledge and wisdom possessed by the individual. Following this, the scroll 4Q535 (also designated “4QAramaic N”) tells more about the circumstances of his birth, although details are obscure. The last of the scrolls of this series, 4Q536 (also designated “4QAramaic C”) tells of the “Chosen One’s” teachings. In the first mentioned 4Q534, Col 1 we read the following:

From the hand two [...] a mark. His hair is ruddy and he has moles upon [his ...] and small marks upon his thighs [...] different from each other. He will know ... During his youth he will be ... [...like] one who knows nothing, until the time when he knows the three books....... Then he will obtain prudence and will know [...] ...of the visions in order to reach the upper sphere.

Far less important than the description of enigmatic marks on his thighs or the color of his hair being like the “red” or reddish brown parah adumah (פרה אדומה), this passage explains that Mashiach will obtain prudence without having been raised in the truth he will later reflect. Bamidbar Rabbah 14.2 explains that Mashiach will not be born from a Torah-observant family, saying: ומלך המשיח, מעצמו הכיר להקב”ה. This passage, in its entirety, explains that there were four who came to the realization of Ha’Shem on their own: Abraham, Job, King Hezekiyah, and Mashiach himself. In this way, we read that Mashiach parallels Abraham, but that like all of these people, Mashiach will come from a family that is - as Rabbi Nachman (1772 – 1810) phrased it:  ”not so aye yai yai.”

Regarding the nature of these individuals, Rabbi Avraham Azulai (c. 1570–1643) asserts that Job knew of Judaism from Abraham, and would have converted via his marriage to none other than Dinah bat Ya`aqov. We know already that Hezekiah was under the influence of Judaism and Avraham Aveinu’s story is well known. Thus, we are told that Mashiach’s background will most closely approximate the path of Abraham, who followed in the footsteps of his ancestor `Eber and “crossed over” from Babylon, to return to the ancient ways that Shem and `Eber were still practicing in the mountains of Canaan. 

Thus we read commentaries on the aforementioned Midrash Rabbah that refer us to Isaiah 52.13. “Behold, My servant shall prosper, he shall be exalted and lifted up, and shall be very high” (הִנֵּה יַשְׂכִּיל, עַבְדִּי; יָרוּם וְנִשָּׂא וְגָבַהּ, מְאֹד), - that he gave himself the reason (שכל) of knowing his Creator - and Isaiah 53.1 “Of the travail of his soul he shall see to the full, even My servant, who by his knowledge did justify the Righteous One to the many, and their iniquities he did bear” (מֵעֲמַל נַפְשׁוֹ, יִרְאֶה יִשְׂבָּע--בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי, לָרַבִּים; וַעֲו‍ֹנֹתָם, הוּא יִסְבֹּל), which implies Mashiach’s own knowledge borne of reason. Thus, Moses Ibn Ezra, writes in “Shirat Yisrael” that: “A man who acts intuitively is dearer in the sight of God than a sinner whom calculating caution returned to good” (12c).

Regarding the description of reddish brown parah adumah (פרה אדומה), the passage doesn’t simply say “red” (שומק[י]ן), it uses the term also found in the Torah for the “ruddy” (סמוקתא) color of this red heifer.[1] This is really more brown than red, if we look at actual heifers of this color. The term here likely indicates a link with the Idumean-Edomites. The Edomites had, just before this text was composed, been forcibly converted to Judaism by the Hasmoneans. The author of this scroll may not have been saying that they saw an Edomite, but perhaps saw one partially Idumean. The idea would thus likely have been that he would have had an in with defeating Rome.

Thus, we read in the Talmud Sanhedrin 39b: “‘The vision of Obadiah. Thus said Ha’Shem concerning Edom’ (Obadiah 1.1). Why particularly Obadiah against Edom? — Rabbi Isaac said: The Holy One, blessed be He, said: Let Obadiah, Who has lived with two wicked persons34 and yet has not taken example by their deeds, come and prophesy against the wicked Esau, who lived with two righteous persons  and yet did not learn from their good deeds. Ephraim Makshaah, the disciple of Rabbi Meir, said on Rabbi Meir’s authority that Obadiah was an Edomite proselyte; and thus people say, ‘From the very forest itself comes the handle of the axe that fells it (מיניה וביה אבא לשדיה ביה נרגא).’” Thus, we read further, that Mashiach is “at the gates of Rome” (Sanhedrin 98a).

Rabbi Joshua ben Levi met Elijah standing by the entrance of R. Simeon ben Yochai’s tomb. He asked him: ‘Have I a portion in the world to come?’ He replied, ‘if this Master desires it.’  Rabbi Joshua ben Levi said, ‘I saw two, but heard the voice of a third.’  He then asked him, ‘When will the Messiah come?’ — ‘Go and ask him himself,’ was his reply. ‘Where is he sitting?’ — ‘At the entrance.’  And by what sign may I recognize him?’ — ‘He is sitting among the poor lepers: all of them untie [them]  all at once, and rebandage them together,  whereas he unties and rebandages each separately, [before treating the next], thinking, should I be wanted, [it being time for my appearance as the Messiah] I must not be delayed [through having to bandage a number of sores].’ So he went to him and greeted him, saying, ‘peace upon thee, Master and Teacher.’ ‘peace upon you, O son of Levi,’ he replied. ‘When wilt thou come Master?’ asked he, ‘Today’, was his answer. On his returning to Elijah, the latter enquired, ‘What did he say to thee?’ — ‘peace upon you, O son of Levi,’ he answered. Thereupon he [Elijah] observed, ‘He thereby assured thee and your father of [a portion in] the world to come.’ ‘He spoke falsely to me,’ he rejoined, ‘stating that he would come today, but has not.’ He [Elijah] answered him, ‘This is what he said to you, Today, if ye will hear his voice. 

We read further in 4Q534 about Mashiach that he will apparently live to an old age. This should not be surprising as Josephus indicates that the Essenes had very long lives, saying: ”They are long-lived also, as many of them live more than a hundred years by means of the simplicity of their diet” (Josephus, War 2, 151). Thus, the “Elect of God” scroll indicates further that, in addition to “old age”, there is a focus on his breath; a matter of some significance with regards to meditative and esoteric practice.

And with his father and with his ancestors [...] life and old age. With him there will be advise and discretion and he will know men’s secrets. His wisdom will extend to all the peoples. He will know the secrets of all living things. All their plans against him will fail, although the antagonism of all living things will be great. [...] his plans, for he is the one chosen by God. His birth and the exhalation of his breath [...] his plans will last for ever.... [...] lest [...] the plan [...]

The term “mark”, found in this passage, translated from the Aramaic indicates the Hebrew קַעֲקַע, or tattoo, related to the word ק֫וֹעַ, indicating an incision or mark, as in the Aramaic: ܕ݁ܠܳܐ ܐ݈ܢܳܫ ܢܶܙܒ݁ܶܢ ܐܰܘ ܢܙܰܒ݁ܶܢ ܬ݁ܽܘܒ݂ ܐܶܠܳܐ ܐܰܝܢܳܐ ܕ݁ܺܐܝܬ݂ ܥܠܰܘܗ݈ܝ ܪܽܘܫܡܳܐ ܕ݁ܰܫܡܳܐ ܕ݁ܚܰܝܽܘܬ݂ܳܐ ܐܰܘ ܡܶܢܝܳܢܳܐ ܕ݁ܰܫܡܳܗ (Revelation 13.17 ) Thus we read in the pre-Christian Jewish-Issaean work, rendered in the Greek translation (Βασιλεὺς βασιλέων καὶ κύριος κυρίων), that Mashiach ben David would have written on his robe and thigh: “מֶלֶךְ הַמְּלָכִים וַאֲדֹנֵי הָאֲדֹנִים.” (Revelation 19.16) The term ܟܬܝܒܐ and γράφω are used as one could not indicate that both flesh and cloth were both marked, but could instead be indicated by the general term “written.” Thus, the pre-Christian Issaean work from Jesus’s disciple indicates a vision of a future Mashiach ben David, not a vision of the historical teacher of the author, who was likely regarded as a manifestation of Mashiach ben Yosef, by his community of followers. There is significant evidence of this within the Christian Testament and the terminology employed therein.

Column 2 of 4Q534 explains the following, employing a particularly Enochian term (עִירִין, `iyrin), used in Sefer Daniel, as well as in the Book(s) of Enoch and Jubilees:

1[...] which [...] fell in ancient times. The sons of the pit [...] | [...] evil. The spot [...] | [...] | [...] in order to go [...] [...] flesh [...] | [...] | and his breathing out [...] | forever [...] | [...] | and the cities [...] | and they will destroy [...] | The waters will stop [...] they will destroy [...] from the heights. They will all come [...] [...] | [...] and they will all be destroyed. His work will be like that of the Watcher. | Instead of his voice [...] he will establish his foundation on him. His sin and his error | [...] the Holy One and the Watchers (עִירִין) [...] to say | they will speak against him [...].

To properly understand this requires that one understand the work of the `Iyrin (עִירִין) to begin with. The Essenes assumed their audience did; today, this is more or less esoteric knowledge. In any event, though beyond the scope of this article to explain in detail, the text here describes the work of Mashiach ben David as being aligned with and part of the pre-existing efforts of the `Iyrin. 

Of Mashiach’s birth, it is said in 4Q435, fragment 1, that when something occurs, Baraq’el appears or is in some way involved. Might this be related to the future punishment foreseen by Baraq’el’s son in 1 Enoch 6.7? The missing words render the passage indecipherable, but for these hints. The seer’s “face once more” likely fell, after which he “got up.” In fragment 2, we read that at “the time of birth”, there was something to be noted about “the walls of the house of” his family, the house of Jacob, or perhaps something else. Mystically, the imagery of the walls of the house should be reflected upon. In fragment 3 we read the following:

[...] he is born and they are praised together [...] | [...] he is born at night and comes out complete [...] | [...] with the weight of three hundred and fifty shekels [...] | [...] he sleep until mid afternoon and [...] 5 [...] during the day until two years are over [...] | [...] he removes it from him; and after [...] years [...]

In 4Q536, frag 1 we read of his teachings; now understanding that the comparison to the `Iyrin is not simply that he will be an observer of the world, but that his teachings themselves will reflect their activity and intentions in the elevation and evolution of humankind. 

1[...] you will be [...] | [...] he will make you think of the holy angels [...] | [...] the lights will be revealed to him | [...] all of his teachings [...] the wisdom of humanity, and every wise man | [...] in the region he will be great | [...] humanity will be troubled | [...] he will share God’s secrets | [...] he will understand God’s mysteries [...] he made [...] | that you are afraid of [...] he will strengthen its concealment at the end of your powers. His possessions [...] | and he will not die in the days of evil. And his words will contain great wisdom. I will praise you [...] | is sentenced to death. Who will write the words of God in a book that will not decay? And my sayings [...] You will come to me and in the time of evil he will know you forever. A man who [...] your servants, [...] sons [...]

We thus read here the most important characteristics of Mashiach ben David: that he will “make you think of the holy angels” and that through “all of his teachings” we will see “the lights” that “will be revealed to him” inspired by “the wisdom of humanity and every wise man.”  Mashiach will “understand God’s mysteries” and “share God’s secrets” in a time when “humanity will be troubled.” We are told that “all his words will contain great wisdom” and finally, we are issued a challenge “Who will write the words of God in a book that will not decay,” indicating that perhaps this time, the message of such an individual will be able to be preserved in a unique way, not possible in eras past.

Notes

[1] In Aramaic the root for red is Simkath-Mem-Qof. In the Hebrew script the Shin is used as a Samekh/Simkath, where in Estrangelo it's always a Sin; a reverse of what we later find with Judeo-Arabic. Here we find then a plural adjective meaning red. The Waw between the first and second radical indicates the adjective. The Yod-Nun suffix is the plural suffix for the third-person.