ation of Elijah with Enoch.186 since both did not die but were translated to heaven.187
(2) Deut. 18.15. 18 was an obvious basis for speculation regarding a prophet like Moses: Moses promises. 'The Lord your God will raise up for you a prophet like me from among you ...'. of whom the Lord promises. 'I will put my words in his mouth. and he shall speak to them all that I command him'. Surprisingly. however. little seems to have been made of this prophecy in Jewish expectation by the time of Jesus.188 though it features in one of Qumran's testimony collections189 and was picked up and referred to Jesus in earliest Christianity (Acts 3.22-23; 7.37). We will pursue the significance of a possible echo in the transfiguration narrative below (Mark 9.3-5 pars.).
(3) There also seems to have been less definable and probably overlapping expectation regarding an unnamed prophet, or should we say. an eschatological prophet. This is usually focused on ha. 61.1-3: 'the Spirit of the Lord is upon me. because the Lord has anointed me to preach good tidings to the afflicted ...'. The allusion to this passage and to Isa. 52.7 in two of the most interesting of the scrolls indicates the attraction exerted by talk of the one who 'preaches good tidings' on those looking for eschatological clues in the prophets.190 Also well known is the somewhat surprising fact that 1QS 9.11 awaits the coming of 'the prophet' as well as the Messiahs of Aaron and Israel. Of particular interest for us is the range of options canvassed in Mark 6.15 pars, and 8.28 pars. — not just John the Baptist or Elijah. but also 'a prophet like one of the prophets' (Mark 8.28). 'one of the old prophets has arisen' (Luke 9.8. 19). and 'Jeremiah' (Matt. 16.14). And John's Gospel refers to speculation regarding 'the prophet'.191
Of course. the separation of the above strands is simply for analytical purposes. There is no suggestion that these various prophetic hopes were distinguished in the expectations and speculations of the time of Jesus. On the con
186. 1 En. 90.31 (cf. 89.52); Apoc. Elij. 5.32; this expectation may well lie behind the vision of the two witnesses in Rev.
188. The Samaritans and the later rabbis did take up the hope to some extent; see. e.g.. my Christology 277 n. 63 and 304 n. 141. Leivestad suggests that animosity to everything Samaritan explains why Deuteronomy 18 was not more exploited in Jewish texts (Jesus 64).
189. 4Q175 (4QTest). which cites Deut. 5.28-29; 18.18-19; Num. 24.15-17; and Deut. in sequence.
190. 4Q521 (already cited above, §12.5c); llQMelch 2.15-16: 'This [. . .] is the day of [peace about whi]ch he said [. . . through Isa]iah the prophet. who said ["How] beautiful upon the mountains are the feet [of] the messen[ger who] announces peace. the mess[enger of good who announces salvati]on. [sa]ying to Zion: your God [reigns]' (Isa. 52.7); 'the messenger' is interpreted as 'the anointed of the Spirit (masiah haruah)'and correlated with the talk in Dan. 9.25 of 'an anointed. anagid' (on the reference of nagid see above. n. 18).
191. John 6.14; 7.40. 52; in 7.52 'the prophet' is the reading of p66 and p75.
trary, the indications are that the different strands of expectation were often woven together as various prophecies provided fresh insights or confirmation.192 At the same time, the range of the material should serve as a useful reminder of how amorphous the eschatological hopes for (an) anointed one(s) actually were.
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