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By Professor Joseph A Fitzmyer S.J.

A cautious exploration of the debatable biblical time period messiah

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Certain Old Testament texts of preexilic provenience, however, have been considered at times to be expressions of “messianic faith” or “the messianic idea,” but that is an abuse of the term “messianic,” because the preexilic period was still the time of the flourishing monarchy and the phrase “Yahweh’s Anointed One” always refers to the historical and then reigning king(s), especially those of the Davidic dynasty. ” See J. Macdonald, Memar Marqah: The Teaching of Marqah, 2 vols. Cf. A. Merx, Der Messias oder Ta'eb der Samaritaner: Nach bisher unbekannten Quellen.

See further P. K. , 1 Samuel. AB 8 (Garden City: Doubleday, 1980) 178. Cf. H. Ringgren, “König und Messias,” ZAW 64 (1952) 120-47. 4. See H. Weinel, und seine Derivate,” ZAW 18 (1898) 1-82. 5. , Exod 28:41; 29:7, 29; 30:30. 6. Lev 16:32; Num 3:3; 35:25. 7. , Exod 29:36; 40:10; Num 7:1, 10. 8. , a pillar (Gen 31:13); the tent of meeting (Exod 30:26); the tabernacle (Exod 40:9); the holy of holies (Dan 9:24). 9. , 1 Sam 9:16; 10:1; 15:1, 17. 10. , 1 Sam 16:3, 12, 13; 2 Sam 2:4, 7; 3:39. 11. , 1 Kgs 1:34, 39, 45.

J. M. Roberts, “The Old Testament’s Contribution to Messianic Expectations,” in The Messiah: Developments in Earliest Judaism and Christianity, ed. J. H. Charlesworth et al. (Minneapolis: Fortress, 1987) 39-51. 16. J. J. Collins, “‘He Shall Not Judge by What His Eyes See’: Messianic Authority in the Dead Sea Scrolls,” DSD 2 (1995) 145-64, esp. 146. To put the matter another way, it is often said, Novum Testamentum in Vetere latet, Vetus in Novo patet! This, however,is a good Christian principle of interpretation, but even as such it cannot be applied naively, because the question remains, Quomodo latet et quomodo patet?

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