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Melchizedek Legend of 2 (Slavonic) Enoch

Open access
Orlov, Andrei·2000·Journal for the Study of Judaism
DOI 10.1163/157006300x00026
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Abstract

Contemporary scholarship does not furnish a consensus concerning the possible provenance of 2 (Slavonic) Enoch. 1 In the context of the ambiguity and uncertainty about the cultural and theological origins of 2 Enoch, even distant voices of certain theological themes in the text become very important.One of these important theological reminiscences of 2 Enoch is the theme of Melchizedek-the legendary priest of God Most High. 2 Before giving an exposition of the content of the story it is worth mentioning that for a long time the legend was considered to be an interpolation in the text of 2 Enoch.Charles, Morfill, and Bonwetsch 3 thought that the theme of Melchizedek was a sort of appendix and did not belong to the main body of the text.For this reason, the legend was not investigated for a long time.Even Fred Horton in his fundamental work dedicated to the Melchizedek tradition ignores the material of 2 Enoch on the basis that it is found only in one recension. 4 On the contrary to these opinions, A. Vaillant successfully demonstrates that Melchizedek's legend is an integral part of 2 Enoch.F. Andersen supports this position.His new collation of manuscripts shows that the Melchizedek tradition is found in both recensions, in six manuscripts which represent four text families.His final conclusion is that "there is no evidence that the second part ever existed separately."

Overview

AI snapshot

Written from the paper’s full text.

TL;DR

Orlov argues that the Melchizedek story at the end of 2 (Slavonic) Enoch is not a later appendix but an integral part of the text, used to legitimize an alternative priestly line. The story engages and polemicizes against Jewish, targumic/rabbinic, Qumran, and Sethian traditions about priesthood, Noah, Shem, and Melchizedek.

Key findings

  • The Melchizedek material appears in both recensions and in six manuscripts representing four text families, supporting its integral status rather than an interpolation, as older scholarship had claimed.
  • 2 Enoch constructs a priestly succession from Methuselah to Nir, Lamech’s second son and Noah’s brother, and then to Melchizedek, bypassing the traditional Noah–Shem line. Melchizedek is born from Sothonim’s corpse, bears the badge of priesthood, is hidden, and is taken by Gabriel to Eden to become high priest after the Flood.
  • The paper finds parallels with rabbinic and targumic traditions identifying Melchizedek with Shem, including the chronology that Shem lived 500 years after Arphaxad’s birth, that 290 years separated Arphaxad and Abram, and that Shem outlived Abraham by 35 years. It also cites b. Ned. 32b’s claim that Melchizedek was a priest but not his seed.
  • Sectarian features include the sacrificial practice of tying all four animal legs, which the Mishnah treats as contrary to tradition, and parallels with the Nag Hammadi Melchizedek tractate and Sethian priestly motifs; 2 Enoch instead replaces the Sethian priestly line with a postdiluvian Melchizedek.

Methods

  • The study is a textual and tradition-historical analysis of the Melchizedek chapters of 2 (Slavonic) Enoch, with attention to the short and long recensions and manuscript families.
  • It compares the Slavonic Enoch material with targumic and rabbinic sources, Qumran texts such as the Genesis Apocryphon, 1 Enoch, Mishnaic sacrificial rules, and the Nag Hammadi Melchizedek tractate.
  • The main analysis is exegetical and comparative, reconstructing the text’s priestly polemic and the possible community setting behind it.

Limitations

  • The author states that the observations are fragmentary and do not allow a complete picture of the Melchizedek story’s cultural, historical, or theological provenance; the relationship to the temple at Leontopolis remains open.
  • The author also notes that Qumran materials alone cannot explain the document because major Judaic and Qumranite symbols are absent.
  • Evident from the text: the conclusions about a sectarian community and its polemics rest on comparative parallels and reconstructed theological conflict rather than direct external evidence, and some proposed identifications and parallels remain debated.

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Registry

Crossref · 10.1163/157006300x00026

Cites

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Verification

Claims the paper makes

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  • Findingcitation
    § Sethian Traditions Schlomo Pines' reference to sacrificial practices of "minim," heretics, which were usually represented in the Jewish orthodox mindset as Jewish Gnostics, 51 necessitated further examination of the relationship between the Melchizedek story of 2 Enoch and some Gnostic traditions.One of the tractates of the Nag Hammadi corpus, Melchizedek (further Melch.)deserves special attention because it contains materials that echo certain motifs in 2 Enoch's story.52 The text has a form of revelations given by heavenly intermediaries to Melchizedek who communicates the revelations to a privileged few, "the congregation (e)kklhsi&a) of [the] [children] of Seth (5:19-20)."53 According to scholars, Melch.has important similar features with traditions associated with Sethian gnosticism.54 It is possible that the author of the tractate reworked some earlier Judaic Melchizedek's traditions into gnostic Christian settings.55 In spite of the fragmentary character of the tractate, there are a number of important details which can be connected with Melchizedek's story in 2 Enoch.Two features of the Gnostic text are especially valuable.First, the author's use of the phrase "the children of Seth" (5:20), and second, his usage of the phrase "the [race] (ge&nov) of the High priest (a)rxiereu&v) (6:17)."56 These details seem to have certain parallels with Melchizedek's narrative of 2 Enoch, which contains materials about priestly functions of Seth.In chapter 72 of the shorter recension of 2 Enoch, the following statement comes from the lips of the Lord: "... and Melchizedek will be the head of the priests in another generation as was Seth in this generation."57 The author's familiarity with the traditions which exalted Seth, however, become evident much earlier in chapter 33:10 where the Lord promises to give Enoch an intercessor archangel Michael and guardian angels Ariokh and Mariokh on account of his handwritings and the handwritings of his fathers-Adam and Seth.58 Mentioning all three traditions together shows that Sethian tradition has in the eyes of 2 Enoch's author equal value to the tradition of Adam and Enoch. Melch. also gives an interesting list which includes Adam, Enoch, and Melchizedek.59 Birger Pearson suggests that "the list of biblical figures mentioned in this passage, culminating with Melchizedek, may be intended as a list of those heroes of the past who functioned as priests."60 Another important testimony to Sethian tradition is found in chapter 71 where the author of 2 Enoch depicts a priestly line which begins with Seth: "Therefore honor him (Melchizedek) together with your servants and great priests, with Seth, and with Enoch, and Maleleil, and Aamilam, and Phrasidam, and with Maleleil, and with Rusif and with Enoch and with your servant Nir...." 61 These testimonies to Sethian tradition show that there are obvious similarities between Melch.and 2 Enoch.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.62 From the other side, despite these parallels, 63 there is a fundamental divergence between Melch.and 2 Enoch.The purpose of the author of Melch. is apparent-to place Melchizedek in the context of Sethian priestly authority.In observations on the tractate, B. Pearson stresses that because of the reference to the "children of Seth" (5:20), and the parallel reference to the "race of the high priest" (i.e.Melch.6:17), it is possible that in Melch., the priest-savior Melchizedek is regarded as an earthly incarnation of the heavenly Seth.64 On the contrary, in 2 Enoch, however, there is an established attempt to challenge the Sethian priestly line and replace it with a new postdiluvian priestly authority of Melchizedek.

    In the shorter recension, chapter 72 has the Lord say that Melchizedek will head priests in another generation as Seth did in this one.

    “In chapter 72 of the shorter recension of 2 Enoch, the following statement comes from the lips of the Lord: “... and Melchizedek will be the head of the priests in another generation as was Seth in this generation.”57”
    Quote in the paperSubstantial claim
  • Findingreasoning
    § Noachic Traditions

    The Melchizedek story contains references to Noachic tradition.

    “Our previous analysis of Shem traditions in the Melchizedek story reveals also some references to the Noachic tradition.31”
    Quote in the paperSubstantial claim
  • Findingreasoning
    § Sethian Traditions Schlomo Pines' reference to sacrificial practices of "minim," heretics, which were usually represented in the Jewish orthodox mindset as Jewish Gnostics, 51 necessitated further examination of the relationship between the Melchizedek story of 2 Enoch and some Gnostic traditions.One of the tractates of the Nag Hammadi corpus, Melchizedek (further Melch.)deserves special attention because it contains materials that echo certain motifs in 2 Enoch's story.52 The text has a form of revelations given by heavenly intermediaries to Melchizedek who communicates the revelations to a privileged few, "the congregation (e)kklhsi&a) of [the] [children] of Seth (5:19-20)."53 According to scholars, Melch.has important similar features with traditions associated with Sethian gnosticism.54 It is possible that the author of the tractate reworked some earlier Judaic Melchizedek's traditions into gnostic Christian settings.55 In spite of the fragmentary character of the tractate, there are a number of important details which can be connected with Melchizedek's story in 2 Enoch.Two features of the Gnostic text are especially valuable.First, the author's use of the phrase "the children of Seth" (5:20), and second, his usage of the phrase "the [race] (ge&nov) of the High priest (a)rxiereu&v) (6:17)."56 These details seem to have certain parallels with Melchizedek's narrative of 2 Enoch, which contains materials about priestly functions of Seth.In chapter 72 of the shorter recension of 2 Enoch, the following statement comes from the lips of the Lord: "... and Melchizedek will be the head of the priests in another generation as was Seth in this generation."57 The author's familiarity with the traditions which exalted Seth, however, become evident much earlier in chapter 33:10 where the Lord promises to give Enoch an intercessor archangel Michael and guardian angels Ariokh and Mariokh on account of his handwritings and the handwritings of his fathers-Adam and Seth.58 Mentioning all three traditions together shows that Sethian tradition has in the eyes of 2 Enoch's author equal value to the tradition of Adam and Enoch. Melch. also gives an interesting list which includes Adam, Enoch, and Melchizedek.59 Birger Pearson suggests that "the list of biblical figures mentioned in this passage, culminating with Melchizedek, may be intended as a list of those heroes of the past who functioned as priests."60 Another important testimony to Sethian tradition is found in chapter 71 where the author of 2 Enoch depicts a priestly line which begins with Seth: "Therefore honor him (Melchizedek) together with your servants and great priests, with Seth, and with Enoch, and Maleleil, and Aamilam, and Phrasidam, and with Maleleil, and with Rusif and with Enoch and with your servant Nir...." 61 These testimonies to Sethian tradition show that there are obvious similarities between Melch.and 2 Enoch.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.62 From the other side, despite these parallels, 63 there is a fundamental divergence between Melch.and 2 Enoch.The purpose of the author of Melch. is apparent-to place Melchizedek in the context of Sethian priestly authority.In observations on the tractate, B. Pearson stresses that because of the reference to the "children of Seth" (5:20), and the parallel reference to the "race of the high priest" (i.e.Melch.6:17), it is possible that in Melch., the priest-savior Melchizedek is regarded as an earthly incarnation of the heavenly Seth.64 On the contrary, in 2 Enoch, however, there is an established attempt to challenge the Sethian priestly line and replace it with a new postdiluvian priestly authority of Melchizedek.

    The phrases "children of Seth" and "race of the High priest" in Melchizedek have parallels with 2 Enoch's Melchizedek narrative and its material on Seth's priestly functions.

    “These details seem to have certain parallels with Melchizedek's narrative of 2 Enoch, which contains materials about priestly functions of Seth.”
    Quote in the paperSubstantial claim0 of 2 sources checked
    • cites Melch. 5:20

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Melch. 6:17

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Findingcitation
    § Sethian Traditions Schlomo Pines' reference to sacrificial practices of "minim," heretics, which were usually represented in the Jewish orthodox mindset as Jewish Gnostics, 51 necessitated further examination of the relationship between the Melchizedek story of 2 Enoch and some Gnostic traditions.One of the tractates of the Nag Hammadi corpus, Melchizedek (further Melch.)deserves special attention because it contains materials that echo certain motifs in 2 Enoch's story.52 The text has a form of revelations given by heavenly intermediaries to Melchizedek who communicates the revelations to a privileged few, "the congregation (e)kklhsi&a) of [the] [children] of Seth (5:19-20)."53 According to scholars, Melch.has important similar features with traditions associated with Sethian gnosticism.54 It is possible that the author of the tractate reworked some earlier Judaic Melchizedek's traditions into gnostic Christian settings.55 In spite of the fragmentary character of the tractate, there are a number of important details which can be connected with Melchizedek's story in 2 Enoch.Two features of the Gnostic text are especially valuable.First, the author's use of the phrase "the children of Seth" (5:20), and second, his usage of the phrase "the [race] (ge&nov) of the High priest (a)rxiereu&v) (6:17)."56 These details seem to have certain parallels with Melchizedek's narrative of 2 Enoch, which contains materials about priestly functions of Seth.In chapter 72 of the shorter recension of 2 Enoch, the following statement comes from the lips of the Lord: "... and Melchizedek will be the head of the priests in another generation as was Seth in this generation."57 The author's familiarity with the traditions which exalted Seth, however, become evident much earlier in chapter 33:10 where the Lord promises to give Enoch an intercessor archangel Michael and guardian angels Ariokh and Mariokh on account of his handwritings and the handwritings of his fathers-Adam and Seth.58 Mentioning all three traditions together shows that Sethian tradition has in the eyes of 2 Enoch's author equal value to the tradition of Adam and Enoch. Melch. also gives an interesting list which includes Adam, Enoch, and Melchizedek.59 Birger Pearson suggests that "the list of biblical figures mentioned in this passage, culminating with Melchizedek, may be intended as a list of those heroes of the past who functioned as priests."60 Another important testimony to Sethian tradition is found in chapter 71 where the author of 2 Enoch depicts a priestly line which begins with Seth: "Therefore honor him (Melchizedek) together with your servants and great priests, with Seth, and with Enoch, and Maleleil, and Aamilam, and Phrasidam, and with Maleleil, and with Rusif and with Enoch and with your servant Nir...." 61 These testimonies to Sethian tradition show that there are obvious similarities between Melch.and 2 Enoch.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.62 From the other side, despite these parallels, 63 there is a fundamental divergence between Melch.and 2 Enoch.The purpose of the author of Melch. is apparent-to place Melchizedek in the context of Sethian priestly authority.In observations on the tractate, B. Pearson stresses that because of the reference to the "children of Seth" (5:20), and the parallel reference to the "race of the high priest" (i.e.Melch.6:17), it is possible that in Melch., the priest-savior Melchizedek is regarded as an earthly incarnation of the heavenly Seth.64 On the contrary, in 2 Enoch, however, there is an established attempt to challenge the Sethian priestly line and replace it with a new postdiluvian priestly authority of Melchizedek.

    Chapter 71 of 2 Enoch presents a priestly line beginning with Seth and including Melchizedek, Enoch, and Nir.

    “Another important testimony to Sethian tradition is found in chapter 71 where the author of 2 Enoch depicts a priestly line which begins with Seth: “Therefore honor him (Melchizedek) together with your servants and great priests, with Seth, and with Enoch, and Maleleil, and Aamilam, and Phrasidam, and with Maleleil, and with Rusif and with Enoch and with your servant Nir....” 61”
    Quote in the paperSubstantial claim
  • Findingreasoning
    § Noachic Traditions

    The Genesis Apocryphon also contains information about a transformed Enoch.

    “The information about the transformed Enoch can be found also in the Genesis Apocryphon.”
    Quote in the paperNot a substantial claim
  • Probably not a substantial claim. 47
  • It may state two separate claims as one. 18
  • The quote only partly states this claim. 3

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingnone given
    § Shem Traditions

    In chapter 69 the Lord appeared to Methuselah in a night vision and made him priest before the people.

    “In chapter 69 the Lord appeared to Methuselah in a night vision and appointed him as the priest before the people.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingnone given
    § Exposition The Melchizedek narrative occupies the last chapters of the book.The content of the story is connected with the family of Nir, 6 the priest, who is pictured in the book as "second son of Lamekh" 7 and the brother of Noah.Sothonim8 the wife of Nir, gave birth to a child "in her old age," 9 right "on the day of her death."10 She conceived the child, "being sterile" and "without having slept with her husband."11 The book narrates that Nir the priest had not slept with her from the day that the Lord had appointed him in front of the face of the people.Therefore, Sothonim hid herself during all the days of her pregnancy.12 Finally, when she was at the day of birth, Nir remembered his wife and called her to himself in the temple.She came to him and he saw that she was pregnant.Nir, filled with shame, wanted to cast her from him, but she died at his feet.Melchizedek 13 was born from Sothonim's corpse.When Nir and Noah came in to bury Sothonim, they saw the child sitting beside the corpse with "his clothing on him."According to the story they were terrified because the child was fully developed physically.The child spoke with his lips and he blessed the Lord.It is of great significance that the newborn child was marked by the sign of priesthood.The story describes how "the badge of priesthood" 14 was on his chest, and it was glorious in appearance.Nir and Noah dressed the child in the garments of priesthood and they fed him the holy bread.They decided to hide him, fearing that the people would have him put to death.Finally, the Lord commanded His archangel Gabriel 15 to take the child and place him 16 in "the paradise Eden" so that he might become the high priest after the Flood.Final passages of the short recension describe the ascent of Melchizedek on the wings of Gabriel to the paradise Eden.

    The Melchizedek narrative is placed in the final chapters of 2 Enoch.

    “The Melchizedek narrative occupies the last chapters of the book.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingnone given
    § Exposition The Melchizedek narrative occupies the last chapters of the book.The content of the story is connected with the family of Nir, 6 the priest, who is pictured in the book as "second son of Lamekh" 7 and the brother of Noah.Sothonim8 the wife of Nir, gave birth to a child "in her old age," 9 right "on the day of her death."10 She conceived the child, "being sterile" and "without having slept with her husband."11 The book narrates that Nir the priest had not slept with her from the day that the Lord had appointed him in front of the face of the people.Therefore, Sothonim hid herself during all the days of her pregnancy.12 Finally, when she was at the day of birth, Nir remembered his wife and called her to himself in the temple.She came to him and he saw that she was pregnant.Nir, filled with shame, wanted to cast her from him, but she died at his feet.Melchizedek 13 was born from Sothonim's corpse.When Nir and Noah came in to bury Sothonim, they saw the child sitting beside the corpse with "his clothing on him."According to the story they were terrified because the child was fully developed physically.The child spoke with his lips and he blessed the Lord.It is of great significance that the newborn child was marked by the sign of priesthood.The story describes how "the badge of priesthood" 14 was on his chest, and it was glorious in appearance.Nir and Noah dressed the child in the garments of priesthood and they fed him the holy bread.They decided to hide him, fearing that the people would have him put to death.Finally, the Lord commanded His archangel Gabriel 15 to take the child and place him 16 in "the paradise Eden" so that he might become the high priest after the Flood.Final passages of the short recension describe the ascent of Melchizedek on the wings of Gabriel to the paradise Eden.

    Sothonim, Nir's wife, bore a child in old age on the day she died.

    “Sothonim8 the wife of Nir, gave birth to a child “in her old age,” 9 right “on the day of her death.”10”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

    Findingown data
    § Exposition The Melchizedek narrative occupies the last chapters of the book.The content of the story is connected with the family of Nir, 6 the priest, who is pictured in the book as "second son of Lamekh" 7 and the brother of Noah.Sothonim8 the wife of Nir, gave birth to a child "in her old age," 9 right "on the day of her death."10 She conceived the child, "being sterile" and "without having slept with her husband."11 The book narrates that Nir the priest had not slept with her from the day that the Lord had appointed him in front of the face of the people.Therefore, Sothonim hid herself during all the days of her pregnancy.12 Finally, when she was at the day of birth, Nir remembered his wife and called her to himself in the temple.She came to him and he saw that she was pregnant.Nir, filled with shame, wanted to cast her from him, but she died at his feet.Melchizedek 13 was born from Sothonim's corpse.When Nir and Noah came in to bury Sothonim, they saw the child sitting beside the corpse with "his clothing on him."According to the story they were terrified because the child was fully developed physically.The child spoke with his lips and he blessed the Lord.It is of great significance that the newborn child was marked by the sign of priesthood.The story describes how "the badge of priesthood" 14 was on his chest, and it was glorious in appearance.Nir and Noah dressed the child in the garments of priesthood and they fed him the holy bread.They decided to hide him, fearing that the people would have him put to death.Finally, the Lord commanded His archangel Gabriel 15 to take the child and place him 16 in "the paradise Eden" so that he might become the high priest after the Flood.Final passages of the short recension describe the ascent of Melchizedek on the wings of Gabriel to the paradise Eden.

    When Nir called Sothonim at birth, he saw she was pregnant, wished to send her away, and she died at his feet.

    “She came to him and he saw that she was pregnant.Nir, filled with shame, wanted to cast her from him, but she died at his feet.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingreasoning
    § Exposition The Melchizedek narrative occupies the last chapters of the book.The content of the story is connected with the family of Nir, 6 the priest, who is pictured in the book as "second son of Lamekh" 7 and the brother of Noah.Sothonim8 the wife of Nir, gave birth to a child "in her old age," 9 right "on the day of her death."10 She conceived the child, "being sterile" and "without having slept with her husband."11 The book narrates that Nir the priest had not slept with her from the day that the Lord had appointed him in front of the face of the people.Therefore, Sothonim hid herself during all the days of her pregnancy.12 Finally, when she was at the day of birth, Nir remembered his wife and called her to himself in the temple.She came to him and he saw that she was pregnant.Nir, filled with shame, wanted to cast her from him, but she died at his feet.Melchizedek 13 was born from Sothonim's corpse.When Nir and Noah came in to bury Sothonim, they saw the child sitting beside the corpse with "his clothing on him."According to the story they were terrified because the child was fully developed physically.The child spoke with his lips and he blessed the Lord.It is of great significance that the newborn child was marked by the sign of priesthood.The story describes how "the badge of priesthood" 14 was on his chest, and it was glorious in appearance.Nir and Noah dressed the child in the garments of priesthood and they fed him the holy bread.They decided to hide him, fearing that the people would have him put to death.Finally, the Lord commanded His archangel Gabriel 15 to take the child and place him 16 in "the paradise Eden" so that he might become the high priest after the Flood.Final passages of the short recension describe the ascent of Melchizedek on the wings of Gabriel to the paradise Eden.

    Sothonim concealed herself throughout her pregnancy.

    “Therefore, Sothonim hid herself during all the days of her pregnancy.12”
    Quote in the paperNot a substantial claim

  • It may state two separate claims as one.

    Findingcitation
    § Noachic Traditions

    In 2 Enoch, Sothonim did not explain the conception and told Nir she did not know how her womb had conceived.

    “On the other hand, in 2 Enoch Sothonim did not explain the circumstances of the conception.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.”38”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

    Findingown data
    § Exposition The Melchizedek narrative occupies the last chapters of the book.The content of the story is connected with the family of Nir, 6 the priest, who is pictured in the book as "second son of Lamekh" 7 and the brother of Noah.Sothonim8 the wife of Nir, gave birth to a child "in her old age," 9 right "on the day of her death."10 She conceived the child, "being sterile" and "without having slept with her husband."11 The book narrates that Nir the priest had not slept with her from the day that the Lord had appointed him in front of the face of the people.Therefore, Sothonim hid herself during all the days of her pregnancy.12 Finally, when she was at the day of birth, Nir remembered his wife and called her to himself in the temple.She came to him and he saw that she was pregnant.Nir, filled with shame, wanted to cast her from him, but she died at his feet.Melchizedek 13 was born from Sothonim's corpse.When Nir and Noah came in to bury Sothonim, they saw the child sitting beside the corpse with "his clothing on him."According to the story they were terrified because the child was fully developed physically.The child spoke with his lips and he blessed the Lord.It is of great significance that the newborn child was marked by the sign of priesthood.The story describes how "the badge of priesthood" 14 was on his chest, and it was glorious in appearance.Nir and Noah dressed the child in the garments of priesthood and they fed him the holy bread.They decided to hide him, fearing that the people would have him put to death.Finally, the Lord commanded His archangel Gabriel 15 to take the child and place him 16 in "the paradise Eden" so that he might become the high priest after the Flood.Final passages of the short recension describe the ascent of Melchizedek on the wings of Gabriel to the paradise Eden.

    Nir and Noah clothed the child in priestly garments and gave him holy bread.

    “Nir and Noah dressed the child in the garments of priesthood and they fed him the holy bread.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingown data
    § Exposition The Melchizedek narrative occupies the last chapters of the book.The content of the story is connected with the family of Nir, 6 the priest, who is pictured in the book as "second son of Lamekh" 7 and the brother of Noah.Sothonim8 the wife of Nir, gave birth to a child "in her old age," 9 right "on the day of her death."10 She conceived the child, "being sterile" and "without having slept with her husband."11 The book narrates that Nir the priest had not slept with her from the day that the Lord had appointed him in front of the face of the people.Therefore, Sothonim hid herself during all the days of her pregnancy.12 Finally, when she was at the day of birth, Nir remembered his wife and called her to himself in the temple.She came to him and he saw that she was pregnant.Nir, filled with shame, wanted to cast her from him, but she died at his feet.Melchizedek 13 was born from Sothonim's corpse.When Nir and Noah came in to bury Sothonim, they saw the child sitting beside the corpse with "his clothing on him."According to the story they were terrified because the child was fully developed physically.The child spoke with his lips and he blessed the Lord.It is of great significance that the newborn child was marked by the sign of priesthood.The story describes how "the badge of priesthood" 14 was on his chest, and it was glorious in appearance.Nir and Noah dressed the child in the garments of priesthood and they fed him the holy bread.They decided to hide him, fearing that the people would have him put to death.Finally, the Lord commanded His archangel Gabriel 15 to take the child and place him 16 in "the paradise Eden" so that he might become the high priest after the Flood.Final passages of the short recension describe the ascent of Melchizedek on the wings of Gabriel to the paradise Eden.

    Melchizedek was born from Sothonim's dead body.

    “Melchizedek 13 was born from Sothonim's corpse.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

    Findingown data
    § Exposition The Melchizedek narrative occupies the last chapters of the book.The content of the story is connected with the family of Nir, 6 the priest, who is pictured in the book as "second son of Lamekh" 7 and the brother of Noah.Sothonim8 the wife of Nir, gave birth to a child "in her old age," 9 right "on the day of her death."10 She conceived the child, "being sterile" and "without having slept with her husband."11 The book narrates that Nir the priest had not slept with her from the day that the Lord had appointed him in front of the face of the people.Therefore, Sothonim hid herself during all the days of her pregnancy.12 Finally, when she was at the day of birth, Nir remembered his wife and called her to himself in the temple.She came to him and he saw that she was pregnant.Nir, filled with shame, wanted to cast her from him, but she died at his feet.Melchizedek 13 was born from Sothonim's corpse.When Nir and Noah came in to bury Sothonim, they saw the child sitting beside the corpse with "his clothing on him."According to the story they were terrified because the child was fully developed physically.The child spoke with his lips and he blessed the Lord.It is of great significance that the newborn child was marked by the sign of priesthood.The story describes how "the badge of priesthood" 14 was on his chest, and it was glorious in appearance.Nir and Noah dressed the child in the garments of priesthood and they fed him the holy bread.They decided to hide him, fearing that the people would have him put to death.Finally, the Lord commanded His archangel Gabriel 15 to take the child and place him 16 in "the paradise Eden" so that he might become the high priest after the Flood.Final passages of the short recension describe the ascent of Melchizedek on the wings of Gabriel to the paradise Eden.

    The newborn Melchizedek had the priestly badge on his chest and a glorious appearance.

    “the newborn child was marked by the sign of priesthood.The story describes how “the badge of priesthood” 14 was on his chest, and it was glorious in appearance.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

    Findingown data
    § Shem Traditions

    Chapter 70 tells of Methuselah's final days and the Lord's command to transfer the priesthood to Nir, Lamech's second son.

    “Chapter 70 reveals the last days of Methuselah on the earth before his death.The Lord again appeared to Methuselah in a night vision and commanded him to pass his priesthood duties on to the second son of his son Lamech-Nir.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingnone given
    § Exposition The Melchizedek narrative occupies the last chapters of the book.The content of the story is connected with the family of Nir, 6 the priest, who is pictured in the book as "second son of Lamekh" 7 and the brother of Noah.Sothonim8 the wife of Nir, gave birth to a child "in her old age," 9 right "on the day of her death."10 She conceived the child, "being sterile" and "without having slept with her husband."11 The book narrates that Nir the priest had not slept with her from the day that the Lord had appointed him in front of the face of the people.Therefore, Sothonim hid herself during all the days of her pregnancy.12 Finally, when she was at the day of birth, Nir remembered his wife and called her to himself in the temple.She came to him and he saw that she was pregnant.Nir, filled with shame, wanted to cast her from him, but she died at his feet.Melchizedek 13 was born from Sothonim's corpse.When Nir and Noah came in to bury Sothonim, they saw the child sitting beside the corpse with "his clothing on him."According to the story they were terrified because the child was fully developed physically.The child spoke with his lips and he blessed the Lord.It is of great significance that the newborn child was marked by the sign of priesthood.The story describes how "the badge of priesthood" 14 was on his chest, and it was glorious in appearance.Nir and Noah dressed the child in the garments of priesthood and they fed him the holy bread.They decided to hide him, fearing that the people would have him put to death.Finally, the Lord commanded His archangel Gabriel 15 to take the child and place him 16 in "the paradise Eden" so that he might become the high priest after the Flood.Final passages of the short recension describe the ascent of Melchizedek on the wings of Gabriel to the paradise Eden.

    Nir had abstained from Sothonim from the time the Lord appointed him before the people.

    “Nir the priest had not slept with her from the day that the Lord had appointed him in front of the face of the people.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

    Findingown data
    § Exposition The Melchizedek narrative occupies the last chapters of the book.The content of the story is connected with the family of Nir, 6 the priest, who is pictured in the book as "second son of Lamekh" 7 and the brother of Noah.Sothonim8 the wife of Nir, gave birth to a child "in her old age," 9 right "on the day of her death."10 She conceived the child, "being sterile" and "without having slept with her husband."11 The book narrates that Nir the priest had not slept with her from the day that the Lord had appointed him in front of the face of the people.Therefore, Sothonim hid herself during all the days of her pregnancy.12 Finally, when she was at the day of birth, Nir remembered his wife and called her to himself in the temple.She came to him and he saw that she was pregnant.Nir, filled with shame, wanted to cast her from him, but she died at his feet.Melchizedek 13 was born from Sothonim's corpse.When Nir and Noah came in to bury Sothonim, they saw the child sitting beside the corpse with "his clothing on him."According to the story they were terrified because the child was fully developed physically.The child spoke with his lips and he blessed the Lord.It is of great significance that the newborn child was marked by the sign of priesthood.The story describes how "the badge of priesthood" 14 was on his chest, and it was glorious in appearance.Nir and Noah dressed the child in the garments of priesthood and they fed him the holy bread.They decided to hide him, fearing that the people would have him put to death.Finally, the Lord commanded His archangel Gabriel 15 to take the child and place him 16 in "the paradise Eden" so that he might become the high priest after the Flood.Final passages of the short recension describe the ascent of Melchizedek on the wings of Gabriel to the paradise Eden.

    Nir and Noah found the child beside Sothonim's corpse, clothed, and were frightened because he appeared fully formed.

    “When Nir and Noah came in to bury Sothonim, they saw the child sitting beside the corpse with “his clothing on him.”According to the story they were terrified because the child was fully developed physically.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingown data
    § Exposition The Melchizedek narrative occupies the last chapters of the book.The content of the story is connected with the family of Nir, 6 the priest, who is pictured in the book as "second son of Lamekh" 7 and the brother of Noah.Sothonim8 the wife of Nir, gave birth to a child "in her old age," 9 right "on the day of her death."10 She conceived the child, "being sterile" and "without having slept with her husband."11 The book narrates that Nir the priest had not slept with her from the day that the Lord had appointed him in front of the face of the people.Therefore, Sothonim hid herself during all the days of her pregnancy.12 Finally, when she was at the day of birth, Nir remembered his wife and called her to himself in the temple.She came to him and he saw that she was pregnant.Nir, filled with shame, wanted to cast her from him, but she died at his feet.Melchizedek 13 was born from Sothonim's corpse.When Nir and Noah came in to bury Sothonim, they saw the child sitting beside the corpse with "his clothing on him."According to the story they were terrified because the child was fully developed physically.The child spoke with his lips and he blessed the Lord.It is of great significance that the newborn child was marked by the sign of priesthood.The story describes how "the badge of priesthood" 14 was on his chest, and it was glorious in appearance.Nir and Noah dressed the child in the garments of priesthood and they fed him the holy bread.They decided to hide him, fearing that the people would have him put to death.Finally, the Lord commanded His archangel Gabriel 15 to take the child and place him 16 in "the paradise Eden" so that he might become the high priest after the Flood.Final passages of the short recension describe the ascent of Melchizedek on the wings of Gabriel to the paradise Eden.

    The Lord ordered Gabriel to take the child to paradise Eden so that he would become high priest after the Flood.

    “Finally, the Lord commanded His archangel Gabriel 15 to take the child and place him 16 in “the paradise Eden” so that he might become the high priest after the Flood.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingnone given
    § Shem Traditions

    This portrayal of Melchizedek as continuing Enoch's priestly line has parallels in rabbinic literature.

    “This understanding of Melchizedek as the continuation of the priestly line of descendants of Enoch has interesting parallels in rabbinic literature.”
    Quote in the paperNot a substantial claim

  • The quote only partly states this claim.

    Findingcitation
    § Another important point in identification of Shem and

    Both traditions build up the priestly antecedents of Melchizedek.

    “The main point of the passage from b. Ned. as well as from Gen. Rab. and Pirke R. El. is the building up of the priestly antecedents of Melchizedek (Shem) in the context of the transmission of this priestly line to Abraham.”
    Quote in the paperSubstantial claim0 of 3 sources checked
    • cites b. Ned.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Gen. Rab.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Pirke R. El.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • It may state two separate claims as one.

    Findingown data
    § Another important point in identification of Shem and

    Both 2 Enoch and targumic/rabbinic sources place Melchizedek's genealogy among Enoch's descendants and give the Genesis figure a pre-Deluge historical setting.

    “2 Enoch as well as targumic and rabbinic sources tried to put the genealogy of Melchizedek into the Semitic context of Enoch's descendants.They endeavored to give this abstract and ahistorical character of Genesis a certain historical location and place him in the context of the pre-Deluge generation.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingown data
    § Exposition The Melchizedek narrative occupies the last chapters of the book.The content of the story is connected with the family of Nir, 6 the priest, who is pictured in the book as "second son of Lamekh" 7 and the brother of Noah.Sothonim8 the wife of Nir, gave birth to a child "in her old age," 9 right "on the day of her death."10 She conceived the child, "being sterile" and "without having slept with her husband."11 The book narrates that Nir the priest had not slept with her from the day that the Lord had appointed him in front of the face of the people.Therefore, Sothonim hid herself during all the days of her pregnancy.12 Finally, when she was at the day of birth, Nir remembered his wife and called her to himself in the temple.She came to him and he saw that she was pregnant.Nir, filled with shame, wanted to cast her from him, but she died at his feet.Melchizedek 13 was born from Sothonim's corpse.When Nir and Noah came in to bury Sothonim, they saw the child sitting beside the corpse with "his clothing on him."According to the story they were terrified because the child was fully developed physically.The child spoke with his lips and he blessed the Lord.It is of great significance that the newborn child was marked by the sign of priesthood.The story describes how "the badge of priesthood" 14 was on his chest, and it was glorious in appearance.Nir and Noah dressed the child in the garments of priesthood and they fed him the holy bread.They decided to hide him, fearing that the people would have him put to death.Finally, the Lord commanded His archangel Gabriel 15 to take the child and place him 16 in "the paradise Eden" so that he might become the high priest after the Flood.Final passages of the short recension describe the ascent of Melchizedek on the wings of Gabriel to the paradise Eden.

    Nir and Noah hid the child because they feared the people would kill him.

    “They decided to hide him, fearing that the people would have him put to death.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingown data
    § Exposition The Melchizedek narrative occupies the last chapters of the book.The content of the story is connected with the family of Nir, 6 the priest, who is pictured in the book as "second son of Lamekh" 7 and the brother of Noah.Sothonim8 the wife of Nir, gave birth to a child "in her old age," 9 right "on the day of her death."10 She conceived the child, "being sterile" and "without having slept with her husband."11 The book narrates that Nir the priest had not slept with her from the day that the Lord had appointed him in front of the face of the people.Therefore, Sothonim hid herself during all the days of her pregnancy.12 Finally, when she was at the day of birth, Nir remembered his wife and called her to himself in the temple.She came to him and he saw that she was pregnant.Nir, filled with shame, wanted to cast her from him, but she died at his feet.Melchizedek 13 was born from Sothonim's corpse.When Nir and Noah came in to bury Sothonim, they saw the child sitting beside the corpse with "his clothing on him."According to the story they were terrified because the child was fully developed physically.The child spoke with his lips and he blessed the Lord.It is of great significance that the newborn child was marked by the sign of priesthood.The story describes how "the badge of priesthood" 14 was on his chest, and it was glorious in appearance.Nir and Noah dressed the child in the garments of priesthood and they fed him the holy bread.They decided to hide him, fearing that the people would have him put to death.Finally, the Lord commanded His archangel Gabriel 15 to take the child and place him 16 in "the paradise Eden" so that he might become the high priest after the Flood.Final passages of the short recension describe the ascent of Melchizedek on the wings of Gabriel to the paradise Eden.

    The Melchizedek story concerns the household of Nir, a priest described as Lamekh's second son and Noah's brother.

    “The content of the story is connected with the family of Nir, 6 the priest, who is pictured in the book as “second son of Lamekh” 7 and the brother of Noah.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.

    Findingnone given
    § Another important point in identification of Shem and

    There are several important similarities between targumic and rabbinic material and the Melchizedek portion of 2 Enoch.

    “It is interesting to note several important similarities between targumic and rabbinic material and Melchizedek's portion of 2 Enoch.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingown data
    § Exposition The Melchizedek narrative occupies the last chapters of the book.The content of the story is connected with the family of Nir, 6 the priest, who is pictured in the book as "second son of Lamekh" 7 and the brother of Noah.Sothonim8 the wife of Nir, gave birth to a child "in her old age," 9 right "on the day of her death."10 She conceived the child, "being sterile" and "without having slept with her husband."11 The book narrates that Nir the priest had not slept with her from the day that the Lord had appointed him in front of the face of the people.Therefore, Sothonim hid herself during all the days of her pregnancy.12 Finally, when she was at the day of birth, Nir remembered his wife and called her to himself in the temple.She came to him and he saw that she was pregnant.Nir, filled with shame, wanted to cast her from him, but she died at his feet.Melchizedek 13 was born from Sothonim's corpse.When Nir and Noah came in to bury Sothonim, they saw the child sitting beside the corpse with "his clothing on him."According to the story they were terrified because the child was fully developed physically.The child spoke with his lips and he blessed the Lord.It is of great significance that the newborn child was marked by the sign of priesthood.The story describes how "the badge of priesthood" 14 was on his chest, and it was glorious in appearance.Nir and Noah dressed the child in the garments of priesthood and they fed him the holy bread.They decided to hide him, fearing that the people would have him put to death.Finally, the Lord commanded His archangel Gabriel 15 to take the child and place him 16 in "the paradise Eden" so that he might become the high priest after the Flood.Final passages of the short recension describe the ascent of Melchizedek on the wings of Gabriel to the paradise Eden.

    The newborn child spoke and blessed the Lord.

    “The child spoke with his lips and he blessed the Lord.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingnone given
    § Noachic Traditions

    The relationship of Lamech and Bathenosh in the Apocryphon closely resembles that of Nir and Sophonim.

    “The story of the relationship between Lamech and Bathenosh found in the Apocryphon is very similar to the story of the relationships between Nir and Sophonim.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

    Findingcitation
    § Shem Traditions

    Methuselah put priestly vestments on Nir before all the people and set him at the head of the altar.

    “Methuselah invested Nir with the vestments of priesthood in front of the face of all the people and “made him stand at the head of altar. ” 19”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingown data
    § Shem Traditions

    The Melchizedek narrative is tied to Noah, Methuselah, and Lamech.

    “The Melchizedek narrative in the book is connected with the name of Noah, the legendary pre-deluge patriarch.We can not only find Noah in the book but also his grandfather, Methuselah 17 and his father, Lamech.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingown data
    § Exposition The Melchizedek narrative occupies the last chapters of the book.The content of the story is connected with the family of Nir, 6 the priest, who is pictured in the book as "second son of Lamekh" 7 and the brother of Noah.Sothonim8 the wife of Nir, gave birth to a child "in her old age," 9 right "on the day of her death."10 She conceived the child, "being sterile" and "without having slept with her husband."11 The book narrates that Nir the priest had not slept with her from the day that the Lord had appointed him in front of the face of the people.Therefore, Sothonim hid herself during all the days of her pregnancy.12 Finally, when she was at the day of birth, Nir remembered his wife and called her to himself in the temple.She came to him and he saw that she was pregnant.Nir, filled with shame, wanted to cast her from him, but she died at his feet.Melchizedek 13 was born from Sothonim's corpse.When Nir and Noah came in to bury Sothonim, they saw the child sitting beside the corpse with "his clothing on him."According to the story they were terrified because the child was fully developed physically.The child spoke with his lips and he blessed the Lord.It is of great significance that the newborn child was marked by the sign of priesthood.The story describes how "the badge of priesthood" 14 was on his chest, and it was glorious in appearance.Nir and Noah dressed the child in the garments of priesthood and they fed him the holy bread.They decided to hide him, fearing that the people would have him put to death.Finally, the Lord commanded His archangel Gabriel 15 to take the child and place him 16 in "the paradise Eden" so that he might become the high priest after the Flood.Final passages of the short recension describe the ascent of Melchizedek on the wings of Gabriel to the paradise Eden.

    Sothonim conceived while barren and without sexual relations with her husband.

    “She conceived the child, “being sterile” and “without having slept with her husband.”11”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingnone given
    § Exposition The Melchizedek narrative occupies the last chapters of the book.The content of the story is connected with the family of Nir, 6 the priest, who is pictured in the book as "second son of Lamekh" 7 and the brother of Noah.Sothonim8 the wife of Nir, gave birth to a child "in her old age," 9 right "on the day of her death."10 She conceived the child, "being sterile" and "without having slept with her husband."11 The book narrates that Nir the priest had not slept with her from the day that the Lord had appointed him in front of the face of the people.Therefore, Sothonim hid herself during all the days of her pregnancy.12 Finally, when she was at the day of birth, Nir remembered his wife and called her to himself in the temple.She came to him and he saw that she was pregnant.Nir, filled with shame, wanted to cast her from him, but she died at his feet.Melchizedek 13 was born from Sothonim's corpse.When Nir and Noah came in to bury Sothonim, they saw the child sitting beside the corpse with "his clothing on him."According to the story they were terrified because the child was fully developed physically.The child spoke with his lips and he blessed the Lord.It is of great significance that the newborn child was marked by the sign of priesthood.The story describes how "the badge of priesthood" 14 was on his chest, and it was glorious in appearance.Nir and Noah dressed the child in the garments of priesthood and they fed him the holy bread.They decided to hide him, fearing that the people would have him put to death.Finally, the Lord commanded His archangel Gabriel 15 to take the child and place him 16 in "the paradise Eden" so that he might become the high priest after the Flood.Final passages of the short recension describe the ascent of Melchizedek on the wings of Gabriel to the paradise Eden.

    The short recension ends by describing Melchizedek's ascent on Gabriel's wings to paradise Eden.

    “Final passages of the short recension describe the ascent of Melchizedek on the wings of Gabriel to the paradise Eden.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingnone given
    § Shem Traditions

    The midrashim about Enoch's descendants occupy chapters 68 through 73.

    “The midrashim of these descendants of Enoch occupy chapters 68-73 of the text.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingnone given
    § Shem Traditions

    The text gives no reason why the Lord gave the priesthood to Nir rather than to Noah, Lamech's firstborn.

    “The text does not explain why the Lord wanted to pass on the priesthood to Nir instead of Noah -Lamech's firstborn son.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingcitation
    § Shem Traditions

    After Enoch's ascent, Methuselah and the sons of Enoch built an altar at Achuzan, the place from which Enoch was taken up.

    “Right after Enoch's ascension to the highest heaven, the firstborn son of Enoch, Methuselah, and his brothers, “the sons of Enoch,” constructed an altar at Achuzan, 18 the place where Enoch had been taken up (ch.68).”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingcitation
    § References

    The text names Achuzan, the center of the world where Adam was created, as the place of Melchizedek's future priestly vocation.

    “It is interesting to note that the text specifies the place of the future priestly vocation of Melchizedek-”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Vaillant

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

    Findingown data
    § Conclusion

    At the conclusion of 2 Enoch, Nir states that the race will end in confusion and all will perish except Noah, who will be preserved for procreation.

    “At the very end of 2 Enoch, Nir says:”
    Quote in the paperNot a substantial claim

  • It may state two separate claims as one.

    Premisecitation
    § Theology Department, Marquette University Milwaukee, WI

    The Melchizedek legend belongs to 2 Enoch and is not a later insertion.

    “A. Vaillant successfully demonstrates that Melchizedek's legend is an integral part of 2 Enoch.”
    Quote in the paperSubstantial claim0 of 2 sources checked
    • cites Vaillant

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Andersen

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Premisecitation
    § Theology Department, Marquette University Milwaukee, WI

    There is no evidence that the second part of 2 Enoch ever circulated separately.

    “there is no evidence that the second part ever existed separately.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Andersen

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • It may state two separate claims as one.

    Premisecitation
    § Theology Department, Marquette University Milwaukee, WI

    The Melchizedek tradition occurs in both recensions of 2 Enoch, across six manuscripts from four text families.

    “His new collation of manuscripts shows that the Melchizedek tradition is found in both recensions, in six manuscripts which represent four text families.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Andersen

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Premisecitation
    § Noachic Traditions

    Some scholars see parallels between Melchizedek's story in Slavonic Enoch and Noah's birth in the Genesis Apocryphon.

    “According to some scholars, Melchizedek's story in Slavonic Enoch recalls some parallels with the birth of Noah 33 in the Genesis Apocryphon of Qumran.34”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites some scholars

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • It may state two separate claims as one. The quote only partly states this claim.

    Interpretationreasoning
    § Shem Traditions

    Biblical chronology makes it possible for Shem, identified as Melchizedek, to have met Abraham after the kings' defeat, and Shem outlived Abraham by 35 years.

    “Therefore Shem in fact outlived Abraham by 35 years.”
    Quote in the paperSubstantial claim0 of 3 sources checked
    • cites Gen 14:17

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Gen 11:10-26

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Gen 25:7

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Premisecitation
    § Noachic Traditions

    Kvanvig shows that Noah and Enoch often appear in the same roles in Noachic traditions.

    “Kvanvig shows that in Noachic traditions Noah and Enoch often appear in the same roles.32”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Kvanvig

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

    Premisecitation
    § Noachic Traditions

    Pines suggests the four-leg binding may have been an accepted rite of a sect rejecting Jerusalem's sacrificial customs, possibly the Essenes.

    “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 49 from those practiced at the Temple.”50”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites Pines

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Josephus

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.

    Interpretationnone given
    § Conclusion

    The preservation of Melchizedek as protection against the world's unrighteousness shows a parallel to the Qumranic phrase 'paradise of righteousness.'

    “The preservation of Melchizedek as protection against the unrighteousness of the world reveals an interesting parallel to the Qumranic term )+#q sdrp-”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

    Premisecitation
    § References

    In Slavonic Enoch, Melchizedek has three manifestations: miraculous birth before the Flood, service as a great priest after the Flood, and priestly function in the end-time.

    “Pearson rightly observes that in Slavonic Enoch Melchizedek”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Pearson

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim. The authors may not put it forward as true. The paper’s conclusions may not depend on it.

    Premisecitation
    § Conclusion

    The phonetic pattern of Sothonim can be traced to the Hebrew word Mynwpc, meaning hidden or mysteries.

    “He mentioned that the phonetic pattern of the name could be traced to the Hebrew word Mynwpc, hidden or mysteries.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Wacholder

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim.

    Premisecitation
    § Conclusion

    Jastrow's dictionary defines the root ryn as 'to break ground' or 'to clear.'

    “M. Jastrow in his dictionary defines ryn as”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites M. Jastrow

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Premisecitation
    § Gen. Rab.

    Gen. Rab. interprets Abram's fear after meeting Melchizedek as fear of Shem.

    “Gen. Rab. gives a very interesting interpretation to the fear of Abram after his meeting with Melchizedek.It says:”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Gen. Rab.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • It may state two separate claims as one.

    Interpretationreasoning
    § Conclusion

    This community may have had liturgical and theological differences, sectarian biases, from mainstream Second Temple Judaism.

    “This community might have had certain liturgical and theological differences (sectarian biases) from the mainstream of Second Temple Judaism.”
    Quote in the paperSubstantial claim
    • Rests on an assumption: The Melchizedek narrative in 2 Enoch can be used to reconstruct the theological concerns of a community behind the text.

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Interpretationcitation
    § Conclusion

    The hypothesis that Sothonim's name derives from the Hebrew word for hidden or mysteries is supported by her hiding from Nir during pregnancy.

    “The hypothesis is supported by the fact that Sothonim hid herself from Nir during days of her pregnancy.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Wacholder

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Premisecitation
    § References

    Both 2 Enoch and Melchizedek (Nag Hammadi) belong to the apocalyptic genre.

    “According to Pearson, another parallel between 2 Enoch and Melch. is that both texts belong to the genre”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Pearson

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim. The paper may give no reason why it holds.

    Interpretationnone given
    § Conclusion

    The material reflects complex polemics with various traditions of priestly practice and succession within Judaism.

    “Second, the material reflects complicated polemics with various traditions of priestly practice and the priestly succession inside Judaism.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim.

    Premisecitation
    § Conclusion

    Jastrow notes that ryn can sometimes mean 'new broken land.'

    “According to Jastrow it can mean”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites M. Jastrow

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim.

    Interpretationnone given
    § Conclusion

    The Melchizedek portion shows interest in priestly practice, succession, and authority, which are important in 2 Enoch's eschatology.

    “First, the Melchizedek portion demonstrates the interest in the issues of priestly practice, succession and authority, which occupy an important part in the eschatology of 2 Enoch.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Premisecitation
    § References

    Another parallel motif in Noachic traditions is Noah's birth in 1 Enoch 106, where Noah appears as a wondrous child.

    “Another similar motif in the Noachic traditions is the story of Noah's birth in 1 Enoch 106, who appears also as a marvellous child.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites 1 Enoch 106

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • It may state two separate claims as one.

    Premisecitation
    § Conclusion

    The first Pirke R. El. reference says Noah handed the tradition to Shem, who was initiated in intercalation, intercalated years, and was called a priest.

    “The text says that”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Pirke R. El.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Interpretationnone given
    § References

    The replacement of Noah by Nir may be seen as a polemic against Noachic tradition.

    “This substitution of Nir for Noah could be also viewed as a polemic with Noachic tradition.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Premisecitation
    § References

    Targum Onqelos is the only targum that also displays a negative attitude toward Enoch.

    “The interesting fact here is that Tg. Onq. is the only targum which also shows a negative attitude toward Enoch:”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Tg. Onq.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

    Interpretationcitation
    § References

    The Gen. Rab. passage indicates that Melchizedek was Shem and that the four Elamite kings were Shem's sons.

    “This passage shows that not only was Melchizedek Shem, but the four kings of the Elamite opposition were sons of Shem.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Gen. Rab.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Premisecitation
    § References

    Only Targum Onqelos omits Shem in connection with Melchizedek.

    “Only the Tg. Onq. does not mention Shem in connection with Melchizedek.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Tg. Onq.

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Interpretationcitation
    § Conclusion

    The name Nir can be connected with the meaning 'clearing, breaking ground or earth.'

    “In my opinion, one more possible explanation of the name Nir can be suggested.This interpretation can be connected with the meaning of Nir as”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites M. Jastrow

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • It may state two separate claims as one. The quote only partly states this claim.

    Interpretationreasoning
    § Conclusion

    Nir witnessed the future 'clearing, breaking down' of the earth, so his name may reflect that coming situation.

    “Nir is indeed the man who beheld the future”
    Quote in the paperSubstantial claim
56 of 56

  • The paper relies on this without support.

    Achuzan is a specific name for the hill of the Temple in Jerusalem.

    “It is important to stress that the term Achuzan here is a specific name for the hill of the Temple in Jerusalem.”

  • The paper relies on this without support.

    The Melchizedek narrative in 2 Enoch can be used to reconstruct the theological concerns of a community behind the text.

    “These conclusions focus on the problem of the hypothetical community behind the Melchizedek narrative.”
2 of 2

Citations

Cites

Flagged first, then by citations

Research works printed but not linked: 22

  1. [6]6. R. H. Charles, and W. R. Morfill, The Book of the Secrets of Enoch (Oxford: Clarendon Press, 1896);
  2. [8]8. J. H. Charlesworth, The Old Testament Pseudepigrapha and the New Testament. Prolegomena for the Study of Christian Origins (SNTSMS, 54; Cambridge: Cambridge University Press, 1985);
  3. [20]20. F. Horton, The Melchizedek Tradition: A Critical Examination of the Sources to the Fifth Century A.D. and in the Epistle to the Hebrews (SNTSMS, 30; Cambridge/London/New York/Melbourne: Cambridge University, 1976);
  4. [30]30. G. Vajda, for slaying his sons. And the latter (Shem) feared the former, thinking, Perhaps he nurses resentment against me for begetting wicked offspring." Midrash Rabbah (10 vols.; London: Soncino Press, 1961), 1.365. This passage shows that not only was Melchizedek Shem, but the four kings of the Elamite opposition were sons of Shem. 22 Only the Tg. Onq. does not mention Shem in connection with Melchizedek. The interesting fact here is that Tg. Onq. is the only targum which also shows a negative attitude toward Enoch: "and Enoch walked in reverence of the Lord, then he was no more, for the Lord has caused him to die (Gen. 5,24)." B. Grossfeld (tr.), The Targum Onkelos to Genesis (Aramaic Bible, 6;
  5. [32]32. M. McNamara (tr.), Targum Neofiti 1: Genesis (AB, 1A; Collegeville, Minn.: Liturgical Press, 1992), 92.
  6. [33]33. M. Maher (tr.), Targum Pseudo-Jonathan: Genesis (AB, 1B; Collegeville, Minn.: Liturgical Press, 1992), 58. 25 Horton, 117.
  7. [39]39. J. VanderKam, "The Righteousness of Noah," Ideal Figures in Ancient Judaism: Profiles and Paradigms (eds. J. J. Collins and G. W. E. Nickelsburg; SBLSCS, 12; Chico: Scholars Press, 1980), 13-23;
  8. [40]40. J. VanderKam, The Birth of Noah," Intertestamental Essays in Honor of Josef Tadeusz Milik (ed. Z. J. Kapera; Qumranica Mogilanensia, 6; Krakow: The Enigma Press, 1992), 213-31.
  9. [42]42. Another similar motif in the Noachic traditions is the story of Noah's birth in 1 Enoch 106, who appears also as a marvellous child. The story in 1 Enoch 106-7 says: "And after (some) days my son Methuselah took for his son Lamech a wife, and she became pregnant by him and bore a son. And his body was white like snow and red like the flower of a rose, and the hair of his head (was) white like wool...and his eyes (were) beautiful; and when he opened his eyes, he made the whole house bright like the sun so that the whole house was exceptionally bright. And when he was taken from the hand of the midwife, he opened his mouth and spoke to the Lord of Righteousness. And his father Lamech was afraid of him and fled and went to his father Methuselah. And he said to him: 'I have begotten a strange son; he is not like a man, but is like the children of the angels of heaven, of a different type, and not like us. And his eyes (are) like the rays of the sun, and his face glorious. And it seems to me that he is not sprung from me, but from angels.'" M. Knibb, The Ethiopic Book of Enoch (2 vols., Oxford: Clarendon Press, 1978) 2,244-45.
  10. [46]46. F. García Martínez and E. J. C. Tigchelaar (eds.), The Dead Sea Scrolls Study Edition, 1.29.
  11. [47]47. F. García Martínez and E. J. C. Tigchelaar (eds.), The Dead Sea Scrolls Study Edition, 1.29-31. 38 Andersen, "2 Enoch," 205.
  12. [49]49. F. García Martínez and E. J. C. Tigchelaar (eds.), The Dead Sea Scrolls Study Edition, 1.31.
  13. [50]50. F. García Martínez and E. J. C. Tigchelaar (eds.), The Dead Sea Scrolls Study Edition, 1.31.
  14. [56]56. The issue of possible connections between the Nag Hammadi texts and the Enochic tradition can be clarified by reference to some patristic materials. As we know, the place of discovery of the Nag Hammadi library was close to the former site of the Pachomian monastery at Chenoboskion. The following condemnation of the "apocryphal books" was made by patriarch Athanasius and recorded in the Pachomian Lives: "Who has made the simple folk believe that these books belong to Enoch even though no scriptures existed before Moses?" Cit. in D. Brakke, Athanasius and the Politics of Ascetism (Oxford: Clarendon, 1995), 330.
  15. [58]58. Birger A. Pearson (ed.), Nag Hammadi Codices IX and X, 36. 55 Pearson stresses the fact that Jewish apocalyptic elements are prominent in Melch. He argues that "it might be suggested that Melch. is a Jewish-Christian product containing an originally pre-Christian Melchizedek speculation overlaid with Christian christological re- interpretation." Birger A. Pearson (ed.), Nag Hammadi Codices IX and X, 34.
  16. [59]59. Birger A. Pearson (ed.), Nag Hammadi Codices IX and X, 53. 57
  17. [61]61. Slavjanskaja Kniga Enoha Pravednogo. Teksty, latinskij perevod i izsledovanie. Posmertnyj trud avtora prigotovil k izdaniju M. Speranskij," Chtenija v Obshchestve Istorii i Drevnostej Rossijskih (COIDR) 4 (1910), 106 and 155. 58 Andersen, 157.
  18. [62]62. "...of Adam [Abel], Enoch, [Noah] you, Melchizedek, [the Priest] of God [Most High] (12:7-11)." Birger A. Pearson (ed.), Nag Hammadi Codices IX and X, 63.
  19. [63]63. Birger A. Pearson (ed.), Nag Hammadi Codices IX and X, 25. Pearson supports his hypothesis by referring to the list of priests in the Hellenistic-Jewish synagogue prayer quoted in Const. Ap. VIII.5.3, which includes Abel, Seth, Enos, Enoch, Noah, and Melchizedek. 61 Manuscript
  20. [64]64. Cf. M. I. 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. Speranskij," COIDR 4 (1910), 106.
  21. [70]70. Birger A. Pearson (ed.), Nag Hammadi Codices IX and X, 30. Pearson also notes that in Melch. Melchizedek appears in several roles: "as ancient priest and recipient of heavenly revelations of the eschatological future, and as eschatological savior-priest identified with Jesus Christ." Birger A. Pearson (ed.), Nag Hammadi Codices IX and X, 20. According to Pearson, another parallel between 2 Enoch and Melch. is that both texts belong to the genre "apocalypse." Pearson notes that Melch. "satisfies the generic requirements of an apocalypse: it is pseudonymous, attributed to a biblical hero of the past, and contains purported prophecies of future events given by an angelic informant, as well as secrets pertaining to the heavenly world, presumably in a visionary experience." Birger A. Pearson (ed.), Nag Hammadi Codices IX and X, 20.
  22. [71]71. B. Pearson, "The Figure of Seth in Gnostic Literature," The Rediscovery of Gnosticism, 498. 65 The question of the relationship between 2 Enoch and the temple in Leontopolis remains open. A possible Alexandrian provenance of Slavonic Enoch could give additional support to this hypothesis. Cf.

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Metadata

Authors
Orlov, A.
Affiliations
Marquette University (US)
Corresponding author
Orlov, Andrei
ORCID
Orlov, Andrei
Venue
Journal for the Study of Judaism
Publisher
Walter de Gruyter GmbH
Published
2000
Volume
31
Issue
1-4
Pages
23-38
ISSN
  • 0047-2212 (ISSN-L)
  • 1570-0631
DOI
10.1163/157006300x00026
OpenAlex
W2031514974
Semantic Scholar
c36779b302d6a8f69c6b87103db000a0a86d3525
Cited by
8
References
21
Citations by year
2023: 1 · 2020: 2 · 2014: 1
FWCI
6.57
Type
journal article
Language
en
Open access
Locations
  • Journal for the Study of Judaism (publishedVersion)
  • e-Publications@Marquette (Marquette University) (submittedVersion)
Topics
  • Social Sciences › Arts and Humanities › Religious studies › Biblical Studies and Interpretation
  • Social Sciences › Arts and Humanities › Religious studies › Historical, Religious, and Philosophical Studies
  • Social Sciences › Arts and Humanities › History › Medieval Literature and History
Keywords
2 Enoch, Melchizedek, Enochic literature, textual origins, interpolation, manuscript recensions

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