VERMES, p. 159, states: "He made known His holy spirit unto them through His Anointed One." This was written in a context that also provides some other profound parallels to the pre-existence and Gods foreknowledge and eternal increase: "For God chose them not from the beginning of the world and before they were created He already knew their works. He held in abomination the generations of their congregation and hid His face from the land (at) the time of their destruction. He knew the years of (their) office, the number and exact epochs of their appointed times from all eternity and for every more, that which shall befall at the appointed times of all the years of the world. An in each of them He raised up for Himself (men) called by name in order to leave (a group) of survivors for the land and PEOPLE THE FACE OF THE UNIVERSE WITH THEIR SEED." Then follows the sentence about Elohim making known his Ruah elim through his Messiah.
In the Dead Sea Scrolls there is an attempt to avoid the name Yahweh. The usual designation for God is the archaic "el", and infrequently the normal "elohim. "Adonay, "the Lord" occurs also, as in the Thanksgiving Psalms quoted by RENGGREN p. 48: "I thank Thee, Lord. The epithet "God of the gods" is also found (lQM), and "prince of the gods", and the Most High" (1QS) a great reverence for the divine name with emphasis on the transcendence of God. "who names anything with that name which is honored above everything". On p. 49 he continues: "God is great, glorious, sublime; he is eternal, strong and powerful, wise and omniscient: In 1QH xi.7-8, (which one might compare with Alma 40:11, and Mosiah 3:17), it states: "Behold, thou art prince of the gods, and king of the honored ones, Lord of every spirit (here RENGGREN points out that the title "Lord of spirit" occurs about fifty times in l Enoch). Sixteen fragments of Enoch materials were found at Qumran. "And ruler over all works, Without Thee nothing is done", and on p. 40 1QH i.20 is quoted "Through His knowledge everything comes to pass." Says RENGGEN, p. 50-51 "The goal and purpose of creation lies not with man but with God, it is nothing other than God's glory. God's glory is the only acceptable reason for his actions. He has stretched out the heavens to his glory (1QH i.10) and to his glory has he created all things (x.12), given the Law and founded his congregation (vi.10). It can also be said that he acts for the sake of hi name (1QM xviii.8)." Compare with Moses l:33-37.
God is the Creator in 1QH xvi.8 it states: "Through the thought of Thy heart hast Thou made everything, and without Thee nothing is done And without Thy will nothing exists, and no one understands Thy counsel or beholds Thy mysteries." RENGGREN p. 52.
"Through the holy spirit, ruah qedosah he is cleansed from all sins" "Through truth hast Thou supported me and through Thy holy spirit hast thou delighted me" 1QH ix. 32 . "Through Thy holy spirit hast thou opened to mine inmost parts the knowledge of the mystery of thine insight. 1QH xii.11-13 RENGGREN p. 87. "In the Dead Sea Scrolls, "the holy spirit" is especially connected with cleansing and forgiveness or with the granting of knowledge and insight. In the former case the spirit is compared through the use of the verbs henip (1QH vii.6 f., xvii.26) and nazah (1QS iv.21) with the water of purification which "is sprinkled" on one who has become impure. The spirit is a "power granted by God which becomes active in man for salvation." RENGGREN p. 89. Thus, in the INTERPRETER'S BIBLE, p. 661, the students of the subject conclude: "The "Prince of Light" or "Spirit of Truth" is appointed, according to the Essenes, as a helper to all children of light. The figure of the Paraclete or Advocate of John (John 14:17, 15:16, 16:13, l John 5:6.8) is derived from this complex of ideas. His function described as "to witness" "to intercede", "to speak," yet "not on his own authority" has always been puzzling, for it does not fit the expected description of the Holy Spirit. And the origin and meaning of the Term "Paraclete" as an appellation of the Spirit of Truth has been much in dispute. In the light of the new Essene parallels, we now understand the title and vocation of the Advocate-Spirit of Truth for the first time with some clarity." Could the LDS agree with most of this?
BLACK, p. 146, describes a text found at Qumran from Samuel 1QSA. "The important words are those rendered in the event of God "begetting" the Anointed One to be with them, and the description of Messiah of Israel."