11Q13 2 - The Coming of Melchizedek

Discussion about the Hebrew Bible, Septuagint, pseudepigrapha, Philo, Josephus, Talmud, Dead Sea Scrolls, archaeology, etc.
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11Q13 2 - The Coming of Melchizedek

Post by rgprice »

Anyone know of good analysis or research on the Qumranic scroll of Melchizedek?

The Dead Sea Scrolls: A New Translation notes: "For our author, Melchizedek is an enormously exalted divine being to whom are applied names generally reserved for God alone: the Hebrew names el and elohim.

Certainly I would think that the treatment of Melchizedek in this scroll is related to the fact that Melchizedek is the first figure in the Jewish scriptures associated with the Most High God, El Elyon.

What I'm not clear on, and maybe no one is, is whether Melchizedek is being envisioned as an angel of the priest Melchizedek who is going to return to earth on behalf of the Most High God, or if Melchizedek is seen as an incarnation of the Most High God.
Therefore Melchizedek will thoroughly prosecute the vengeance required by Go[d’s] statues.
This scripture’s interpretation:] he is to inst[r]uct them about the periods of history for eter[nity … and in the statues of] [the] truth […] [… dominion] that passes from Belial and ret[urns to the Sons of Light …] by the judgement of God, just as it is written concerning him, [“who says to Zi]on ‘Your divine being reigns’”. [“Zi]on is [the congregation of all the sons of righteousness, who] uphold the covenant and turn from walking [in the way] of the people. “Your di[vi]ne being” is [Melchizedek, who will del]iv[er them from the po]wer of Belial.
Is Melchizedek a "second god"? Is Melchizedek taking on the role of Yahweh?

Or is the story here that Melchizedek was the first high priest of the Most High God, he died, he ascended to heaven and became an archangel, who will now return to act on behalf of the Most High God?

I notice that "the Lord" is not used in 11Q13 other than in quotations from the scriptures.
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Re: 11Q13 2 - The Coming of Melchizedek

Post by MrMacSon »

There are a lot of blog type returns in an internet search. The only thing remotely academic I found was this 2012 book chapter about Josephus' possible use of an exegesis of it -

This chapter suggests that Josephus's story of the foundation of Jerusalem and the temple, beginning from a paraphrase of Gen. 14.18 on the lines of existing Aramaic and Greek Jewish interpretative tradition, is based on associative exegesis used in rewritten bible; this exegesis would have been linked with a catena of biblical texts on Melchizedek, related to and perhaps illuminating that which lies behind 11Q13 (11QMelchizedek). The story as Josephus gives it seems wholly Hellenic; Hebrew names are omitted or Graecized. At the same time, however, it is bound up with Jewish renderings of Gen. 14.18, Aramaic as well as Greek. In the period of certain Christian interpretations Jews were ready to connect biblical figures with angels or spirits, as when Resh Laqish in third-century Tiberias is said to identify the divine spirit upon the waters in Gen. 1.2 as the spirit of Adam and the spirit of the Messiah.

https://brill.com/view/book/edcoll/9789 ... anguage=en

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