He was a righteous man who was called directly to be His high priest. There was no earthly inheritance from which he derived his divine authority. But it was given him directly from God, Himself. People who were not aware of who Melchizedek really was such as the entire sectarian community would obviously assume it was a mask someone wore.
It could simply be a mantle that was passed down to many people. Melchizedek was the one for whom the high priesthood is named to avoid the too frequent repetition of the name of the Lord. How was it possible for Melchizedek to exist without parents? Follow Us. Recent Answers Was the restriction of unclean foods in the Bible a commandment? Would you comment on this?
It certainly is true that there were numerous pre-incarnate i. However, Melchizedek was not one of them, even though some, e. But the distinction between these individuals is evident from the various biblical expressions comparing them.
The meaning is this: in some sense the kingly-priesthood of Jesus would be similar in nature to that of Melchizedek. Note the reference to Psalm above, and observe that Christ made the application of this Psalm to himself in Matthew Again, though, this comparison between Melchizedek and Christ negates the identification of them as being the same individual. It is this rather enigmatic description that has led some to adopt unusual views with reference to the Old Testament priest-king.
None of the expressions in Hebrews is to be assigned a literal meaning. No, the truth being conveyed was this. Whereas the Aaronic priesthood resulted from being a part of a family line i. And it was precisely in this manner that the Lord Jesus was appointed as our High Priest. He did not inherit it by means of a physical lineage cf. Hebrews The important theological role in this shift is played by previously unknown Nir, the young brother of Noah.
It shows that the traditional Judaic settings of the Oral Torah about Melchizedek as Shem were very important and authoritative for the audience of 2 Enoch even in the situation of their rejection.
Noahitic Traditions Our previous analysis of Shem traditions in the Melchizedek story reveals also some references to the Noahitic tradition.
It is not a coincidence that this sort of polemic takes place in the Enochic narrative. From earliest Enochic materials we can see the interdependence of Noahitic and Enochic traditions. Kvanvig shows that in Noahitic traditions Noah and Enoch often appear in the same roles.
According to some scholars, Melchizedek's story in Slavonic Enoch recalls some parallels with the birth of Noah [xxxiii] in the Genesis Apocryphon of Qumran.
Lamech suspects that his wife Bathenosh was unfaithful to him and that "the conception was the work of the Watchers and the pregnancy of the Holy Ones, and it belonged to the Nephil[in].
However, there are some essential differences between the texts. In the Qumran text the wife of Lamech, in response to his angry questions, tries to remind him of their intimacies - "Oh my brother and lord! She answered Nir: "O my lord! Behold, it is the time of my old age, and there was not in me any ardor of youth and I do not know how the indecency of my womb has been conceived. Delcor affirms that the phrase of Lamech in the beginning of the Apocryphon , "Behold, then I thought in my heart that the conception was the work of the Watchers and the pregnancy, of the Holy Ones Chapters of 2 Enoch describe the instruction which Enoch gave to his sons and the elders of the people during his thirty day visit to the earth.
The text makes clear that during this visit Enoch is already an angelic being. In chapter 56 of 2 Enoch he says to his son: "Listen, my child! Since the time when the Lord anointed me with the ointment of my glory, it has been horrible for me, and food is not agreeable to me, and I have no desire for earthly food. The information about the transformed Enoch can be found also in the Genesis Apocryphon.
The text says that when Methuselah knew about Lamech's suspicions he decided to ask advise from Enoch. The Genesis Apocryphon continues that "he Methuselah left for the higher level, to Parvaim, and there he met Enoch, [his father Apocryphon further tells that " He Methuselah said to Enoch, his father: O my father and lord, to whom I have co[me Another feature of 2 Enoch which shows some possible connection between this text and the sectarian Judaism is the issue of animal sacrifices.
The description of animal sacrifices occupies a very important place in the narrative of 2 Enoch. In chapter 59, Enoch instructed Methuselah, his brothers - Regim, Ariim, Akhazukhan, Kharimion - and the elders of all the people how to perform animal sacrifices: " And he who brings a sacrifice of clean birds, it is healing, he heals his soul.
And everything which you have for food, bind it by four legs [xliii] ; there is healing, he heals his soul. He who puts to death any animal without binding it, it is an evil custom; he acts lawlessly with his own soul. Pines draws attention to this unique practice of tying together four legs during animal sacrifices. He refers to a passage in the Mishna Tamid , 31b which, according to the most probable interpretation, states that each of the forelegs of the sacrificial animal was tied to the corresponding hind leg and declares that the tying together of all the four legs was contrary to the tradition.
In his final conclusion, Pines suggests that "it may have been an accepted rite of a sect, which repudiated the sacrificial customs prevailing in Jerusalem. It might be conjectured that this sect might have been the Essenes, whose sacrificial usage differed according to the one reading of the passage of Josephus [xlviii] from those practiced at the Temple. One of the tractates of the Nag Hammadi corpus, Melchizedek further Melch.
It is possible that the author of the tractate reworked some earlier Judaic Melchizedek's traditions into gnostic Christian settings. Two features of the Gnostic text are especially valuable. In chapter 72 of the shorter recension of 2 Enoch , the following statement comes from the lips of the Lord: " Both stories emphasize priestly functions of Seth in their connections with priestly functions of Melchizedek.
It is noteworthy that this emphasis on priestly role of Seth is a rare motif in Sethian traditions. In the variety of Sethian traditions, Seth is often pictured as an astrologer, a scribe, or the head of a generation, but he is rarely viewed as a priest. The purpose of the author of Melch. In observations on the tractate, B. Pearson stresses that because of the reference to the "children of Seth" , and the parallel reference to the "race of the high priest" i.
Conclusion The fragmentary character of our observations about the Melchizedek legend does not allow the complete picture of possible cultural, historical, or theological provenance of Melchizedek's story in 2 Enoch to be considered.
However, some conclusions can be made at this stage of the research. These conclusions focus on the problem of the hypothetical community behind the Melchizedek narrative. First, the Melchizedek portion demonstrates the interest in the issues of priestly practice, succession and authority, which occupies an important part in the eschatology of 2 Enoch ; Second, the material reflects complicated polemics with various traditions of the priestly practice and the priestly succession inside Judaism; Third, the story of Melchizedek, this sacerdos in aeternum , is used in 2 Enoch as well as in many other traditions as the theological tool of legitimization of alternative priestly authority line ; Fourth, it is possible that in the text we can see a specific attitude toward the priestly authority hierocracy connected with the Temple in Jerusalem.
This community might have had certain liturgical and theological differences sectarian biases from the mainstream of Second Temple Judaism; Sixth, apparently, the community of 2 Enoch repudiated the sacrificial customs prevailing in traditional Judaism Jerusalem the tying together of all the four legs of the animals during the sacrifices ; Seventh, liturgical priesthood's line and exegetical Noah, Melchizedek features of the Melchizedek portion of 2 Enoch have certain similarities to the ideology of the Qumran community an alternative priestly line, exegesis of Noah, and Melchizedek's story.
It is evident, however, that the ideological and theological settings of the document cannot be explained solely by referring to the Qumran materials because of an absence of major Judaic symbols and themes which occupied a central place in the ideology of the Qumranites. Charlesworth; New York: Doubleday, [] 1. Charles, and W. Meshcherskij, "Sledy pamjatnikov Kumrana v staroslavjanskoj i drevnerusskoj literature K izucheniju slavjanskih versij knigi Enoha ," Trudy otdela drevnerusskoj literatury 19 ; N.
Meshcherskij, "K voprosu ob istochnikah slavjanskoj knigi Enoha," Kratkie soobshchenija Instituta narodov Azii 86 ; J. Zwi Werblowsky; Leiden: E. Brill, ; A. Sokolov, "Materialy i zametki po starinnoj slavjanskoj literature. Vypusk tretij, VII. Slavjanskaja Kniga Enoha Pravednogo. Teksty, latinskij perevod i izsledovanie. Posmertnyj trud avtora prigotovil k izdaniju M. Paris, ; J. Aptowitzer, "Malkizedek.
De Boccard, ; De Jonge, M. Gammie, "Loci of the Melchizedek Tradition of Gen. Melkiresa o Melki-sedeq? Gianotto, Melchizedek e la sua tipologia: Tradizioni giudiche, cristiane e gnostiche sec II a. III d. C SrivB, 12; Paideia, ; I.
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