In the previous post we looked at ancient Jewish concepts of multiple messiahs, each with a distinctive role. There was Davidic messiah who for most of existence lives like a destitute vagabond or beggar, despised, rejected and unrecognized in the streets of “Rome”. Then there was a messiah from the tribe of Joseph who emerged as a warrior to lead Israel in a battle against the ultimate forces of evil but who was killed in that battle. His death was the cue for the Davidic messiah to emerge from obscurity and call upon God for the resurrection of the fallen messiah.
We also saw other messiahs, one from the tribe of Levi or family of Aaron, who was a priest-messiah. Associated with these messiahs was a prophet, Elijah.
We looked at some reasons for believing such ideas were familiar (if not unanimously embraced) by Jews prior to the fall of the Temple in 70 CE. In a future post I will look at additional evidence for assigning such beliefs as early as the period from 200 BCE to 70 CE. I will also address the midrashic processes by which Second Temple era Jews could well have arrived at such characters and scenarios according to Daniel Boyarin.
And most interesting of all, at least for me, I will post on how all of these ideas relate to what we read in the Gospel of Mark about the figure of Jesus and the reason for his crucifixion.
But in this post we will look at other types of messiahs, or at least one other: the priest-messiah and his subordinate companion (political) messiah from Israel or Joseph. read more