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11Q13

The Heavenly Prince Melchizedek

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1 […] … […] 2 […] and as for what it says, “In [this] year of jubilee [each of you shall return to his property,” and about it he said, “And] this 3 [is the manner of the release:] every creditor shall release what he has lent [to his neighbor. He shall not press his neighbor or his brother, for there has been proclaimed] a release 4 for God.” [Its interpretation] for the end of days concerns the captives, who […] and whose 5 teachers have been hidden and kept secret, and from the inheritance of Melchizedek, for […] … and they are the inheritance of Melchizedek, who 6 will bring them back to them. He will proclaim liberty to them,⁠ to release them from [the burden of] all their iniquities.⁠ And [thus] this thing will happen 7 in the first week of the jubilee that follows the nine jubilees.⁠ The Day of Atonement is the end of the tenth jubilee,⁠ 8 to atone on it for all the sons of [light]⁠ and the men of the lot of Melchizedek. […] … upon them … according to all their deeds, for 9 this is the time of the year of favor for Melchizedek⁠ and for his armies, the people of the holy ones of God, for a reign of judgment, as it is written 10 about him in the songs of David, who said, “God stands in the assembly [of El]; in the midst of the gods he judges.”⁠ And about him he said, “And above it 11 return to the heights; God will judge the peoples.”⁠ As for what he said, [“How long] will you judge unjustly and show favor to the wicked? Selah,” 12 its interpretation concerns Belial and the spirits of his lot,⁠ who […] … in their turning away from the statutes of God [to act wickedly]. 13 But Melchizedek will carry out the vengeance of the judgments of God, [and on that day he will] deliver them [from the hand of] Belial⁠ and from the hand of all the spirits [of his lot]. 14 To his aid come all the gods [of righteousness], and he is the one who […] all the sons of God, and the … 15 this … is the day [of peace], of which he spoke [… through] Isaiah the prophet, who said, [“How] lovely 16 on the mountains are the feet of the herald who proclaims peace, the herald [of good news who proclaims salvation], who says to Zion, ‘Your God [is king].’” 17 Its interpretation: the mountains [are] the prophets, they … […] … for all … […] 18 And the herald is the one anointed of the spirit,⁠ as Daniel said [about him, “Until an anointed one, a prince, there are seven weeks.” And the herald of] 19 good news who proclaims [salvation] is the one about whom it is written that […] 20 “to comfort the [mourners.” Its interpretation:] to instruct them in all the ages of the world […] 21 in truth … […] … […] 22 … […] was removed from Belial and will return […] … […] 23 […] by the judgments of God, as it is written about him, [“who says] to Zion, ‘Your God is king.’” Zion is 24 [the congregation of all the sons of righteousness, those] who uphold the covenant, who turn aside from walking in the way of the people. And “your God” is 25 [… Melchizedek, who will] deliver them from the hand of Belial. As for what he said, “You shall sound the horn throughout all the land,”

Texts in conversation

Compare Isaiah 52:7 and 11Q13 2:18

Hebrew Bible · Dead Sea Scrolls, Biblical Interpretation

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Summary

Isaiah describes a herald crossing the mountains to announce peace. In 11Q13 from the Dead Sea Scrolls, the mountains become prophets, and Isaiah 61 helps identify the herald as a messenger anointed with the spirit.

Passages

Isaiah 52:7

Hebrew Bible
7 How delightful it is to see approaching over the mountains the feet of a messenger who announces peace, a messenger who brings good news, who announces deliverance, who says to Zion, “Your God reigns!” 8 Listen, your watchmen shout; in unison they shout for joy, for they see with their very own eyes the Lord’s return to Zion. 9 In unison give a joyful shout, O ruins of Jerusalem! For the Lord consoles his people; he protects Jerusalem. 10 The Lord reveals his royal power in the sight of all the nations; the entire earth sees our God deliver.
740–450 BCE (scholarly estimate) Read in Isaiah

11Q13 2:18

Dead Sea Scrolls, Biblical Interpretation · The Heavenly Prince Melchizedek
15 this … is the day [of peace], of which he spoke [… through] Isaiah the prophet, who said, [“How] lovely 16 on the mountains are the feet of the herald who proclaims peace, the herald [of good news who proclaims salvation], who says to Zion, ‘Your God [is king].’” 17 Its interpretation: the mountains [are] the prophets, they … […] … for all … […] 18 And the herald is the one anointed of the spirit, as Daniel said [about him, “Until an anointed one, a prince, there are seven weeks.” And the herald of] 19 good news who proclaims [salvation] is the one about whom it is written that […] 20 “to comfort the [mourners.” Its interpretation:] to instruct them in all the ages of the world […]
100–50 BCE (scholarly estimate) Read in 11Q13

References

“... The first element in the biblical verse is the reference to the “moun- tains.” This is decoded as an allusion to “the prophets” (l. 17).11 Unfor- tunately, the lacuna that follows precludes any further understanding of the presentation of the prophets. The eschatological context of the text as a whole, and this passage in particular, suggests that the clas- sical biblical prophets are not in view. Rather, “prophets” here refers to those who will appear in the eschatological age. Even with this sharper understanding, there is little more that can be said about these general prophets and their eschatological function. Following Bowley, it should be emphasized that the passage supports the belief in multiple eschatological prophets. [...] The full understanding of the eschatological role of the herald from Isa 52:7 is now interpreted in the pesher by recourse to two additional passages found later in the book of Isaiah (Isa 61:1–2). The first mention of the herald in Isa 52:7 is understood implicitly in light of Isa 61:1, which identifies the herald as one anointed with the spirit. ...”
Alex P. Jassen, Mediating the Divine: Prophecy and Revelation in the Dead Sea Scrolls and Second Temple Judaism (Leiden: Brill, 2007), 179–180.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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