Archive for category Pseudepigrapha
Some information on the Genesis Apocryphon
Posted by Joel in Genesis, Pseudepigrapha on November 29, 2010

- Image by Getty Images via @daylife
I was able to attend a session at SBL in which I was introduced to the Genesis Apocryphon, a reworked/expanded story pulled from Genesis. You can find the wiki entry (Sorry, Jim, I’m a googler, not a Dead Sea Scrolls scholar) here.
I found it interesting for several reasons, and would like feedback on it from those of you interested in the Dead Sea Scrolls.
This translation can be found here, but since it is 12 years old, I’m going to post it because you might not click through:
Frag.1 Col. 1
You should let your anger and tear out (?)… and who is the man who.. the fury of your anger….. and those who have been destroyed and killed, bereft and… and now I have stopped the prisoners…. the Great Holy One….all that he…
Frag.1 Col 2:
day of… all…land of… and the evil for…
Frag. 2
…and they were hit from behind…in front of the lord
Col. 1
…. and with the sowing….not even the mystery of evil which….the mystery which
Col. 2.[1]
I thought, in my heart, that the conception was the work of the Watchers the pregnancy of the Holy Ones and that it belonged to the Giants[2]… and my heart was upset by this… I, Lamech, turned to my wife Bitenosh and said… Swear to me by the Most High, Great Lord, King of the Universe[3]…the sons of heavens, that you will truthfully tell me everything, if… You will tell me without lies… Then Bitenosh, my wife spoke harshly and she cried… and said: Oh my brother and lord! Remember my pleasure… the time of love, gasping for breath. I will tell you everything truthfully… and then my heart began to ache… When Bitenosh realized my mood had changed…Then she withheld her anger and said to me: O my lord and brother! Remember my pleasure. I swear to you by the Great Holy One, the King of the heavens… That this seed, pregnancy, and planting of fruit comes from you and not a stranger, Watcher, or son of the heaven… Why is your expression changed and your spirit saddened… I speak honestly to you… Then I, Lamech, went to my father, Methuselah, and told him everything so that he would know the truth because he is well liked… and he is in well with the Holy Ones and they share everything with him. Methuselah went to Enoch to find the truth… he will. And he went to Parvaim, where Enoch lived… He said to Enoch: O my father and lord, to whom I… I tell you! Do not be angry because I came here to you… fear before you…
Col 3
For in the days of Jared, my father…[4]
Col 5
Enoch…not from the sons of heaven, but from Lamech your son… I now tell you… and I reveal to you… Go tell your son Lamech… When Methuselah heard this… And with his son Lamech, he spoke… Now when I, Lamech, heard these things… Which he got out of me
Col 6[5]
I abstained from injustice and in the womb of my mother who conceived me I searched for truth. When I emerged from my mother’s womb, I lived all my days in truth and walked in the path of eternal truth. And the Holy One was with me… on my pathways truth sped to warn me off the… of lie which led to darkness.. I braced my loins with the vision of truth and wisdom… paths of violence. vacat Then, I Noah became a man that clung to truth and seized… I took Amzara, his daughter as my wife. She conceived and bore me three sons and daughters. I Then took wives from my brother’s family for my sons, and I gave my daughters to my nephews according to the law of the eternal precept which Most High ordained to the sons of man. vacat And in my days, when according to my reckoning… ten jubilees had been completed, the time came for my sons to take wives for themselves… heaven, I saw in a vision and was explained and made known the actions of the sons of heaven and… the heavens. Then I hid this mystery in my heart and explained it to no one. vacat… to me and a great and… and in a message of the Holy One… and he spoke to me in a vision and he stood before me… and the message of the Great Holy One called out to me: “To you they say, O’ Noah,…” and I reckoned the whole conduct of the sons of the earth. I knew and explained everything… two weeks. then the blood which the Giants had spilled… I was at ease and waited until… the holy ones with the daughters of man… The I Noah, found grace, greatness and for my entire life I have behaved righteously…I, Noah, a man…
Col. 7
God told Noah that he would rule over the earth and the seas and all they encompass. Noah was overjoyed at the idea.
Col. 10
The arc rested upon the mountain of Ararat (Hurarat). Noah atoned for the land and burned incense on the alter[6]
.
Col. 11
God makes a covenant with Noah telling him he could no longer eat blood of any kind.
Col. 12
I placed my bow in the cloud and it became a sign for me in the cloud… the earth… it was revealed to me in the mountains[7]… a vineyard in the mountains of Ararat… After the flood Noah and his sons descended from the mountain. They saw the widespread devastation of the earth. After the flood Noah’s children began to have his grandchildren-Sons ands daughters[8]. They then planted the soil and put a vineyard on Mount Lubar that produced wine four years later: On the first day of the fifth year, there was a feast at which the first wine was drank. Noah gathered his family together and they went to the alter and thanked god for saving them from the destruction of the flood.
Col 13[9]
…They were cutting gold, silver, stones, and clay and taking some for themselves. I saw the gold and silver… iron, and they cut down all the trees and took some. I saw the sun, moon, and stars cutting and taking some for themselves… I turned to see the olive tree and behold, it was rising up and for many hours… many leaves… appeared in them. I watched the olive tree and the abundance of its leaves… they tied to it. I was greatly amazed by the tree and its leaves… the four winds of heaven were strongly blowing and they were breaking off and smashing the branches of the olive tree. The westerly wind hit first, knocking off its fruit and leaves and scattering them everywhere. Then…
Col 14
…Listen and hear! You are the great cedar… standing in front of you in a dream on the mountain tops… truth. The willow that springs from it and rises high (these are) three sons… And the one that you did see, the first willow got attached to the stump of the cedar… and the wood from it… will never separate from you. And among it posterity… will be called… will grow a wonderful plant… will stand forever. And what you saw, the willow caught the stump… the last willow… part of their branch entered[10] the branch of the first tree, two sons… And what you saw, that part of their branch entered the branch of the first tree… I explained to him the mystery…
Col 15
…And that you saw all of them… They will go around, the majority of them will be evil. and what you saw, that a man came from the south, with a sickle in his hand, and bringing fire with him… who will come from the south of the land… And they will put wickedness on the fire, a;;… And he should come between… Four angels… between all nations. And they will all worship and be dumbfounded… I will honestly explain to you. And I, Noah woke up from my sleep and the Sun[11]
.
Col. 16
Noah divided the land among his decedents…. all the land of the north as far as… this boundary, the waters of the Mediterranean…. the Tina River.
Col. 17
Noah further divided the land West, to Asshur, as far as the Tigris. He gave Aram land as far as the source of…. this Mountain of the Bull, and he crossed it westward as far as…. where the three parts met…. For Arpachshad[12]… He gave Gomer[13] a part in the northeast t the Tina River…. To Magog[14]
…
Col. 19
I, Abraham built and alter (at Bethel) and called to god, praising him. I then went to the Holy mountain and to Hebron[15] where he lived for two years. Because there was famine in the land my family and I traveled to Egypt where grain was plentiful. I went across the branches of the Nile[16] to enter Egypt, the land of the sons of Ham. I had a dream about a cedar tree and a date-palm tree. When people came to cut down the cedar tree, the date-palm tree objected, saying that they were grown from a single root. The cedar tree was spared. I became fearful of the dream and told it to my wife. I explained it as it pertained to us telling Sarah that the men will come for her and try to kill me. I warned Sarah that she must tell everyone that I am her brother so that my life can be spared. She became scared and did not want to go to Zoan for fear of being seen. Five years later[17], councilors of the Egyptians court and advisors of the Pharaoh of Zoan[18] came, having heard the words of my wife. They brought gifts and requested knowledge from me. I read to them from the Book of the words of Enoch.
Col. 20[19]
The men return to the Pharaoh and describe Sarah’s features: beautiful face, supple hair, lovely eyes, pleasant nose, radiant face[20]. He continued on describing her shapely breasts, perfect hands, and everything down to her long and delicate fingers. the men compared her to and rated her far higher than virgins and birds, and all other women alike. Hearing this, and then seeing Sarah, the pharaoh wanted her and took her for his wife. Sarah saved me by telling the pharaoh that I was her brother and that night I and my nephew Lot cried together I prayed to Lord for justice[21]. I wanted the Lord to raise up against the pharaoh and protect Sarah. God listened and sent an evil spirit to the entire household that prevented the pharaoh from having sexual relations with Sarah for the two years that they were together. At the end of the two years, the plagues and afflictions were so great that magicians and healers were sent for. They were, of course, ineffective, and they all soon left. Hyrcanos went to me pleading for help against the plague because I had been seen in a dream. I agreed to help only when my wife Sarah is returned to me. The pharaoh heard this and confronted me, himself asking why I lied saying that Sarah was my sister. He agreed to give Sarah back and I exorcised the evil spirit from the house of the pharaoh. The pharaoh swore to me that he had not touched Sarah while they were together and gave her gifts of gold, silver, linen, and purple-dyed clothing. Sarah and I were then led out of Egypt. I, Sarah, Lot, and his wife took our flocks and the gold and silver I had received[22] and traveled together.
Col. 21
I went to all my old campsites until I reached Bethel, the place where I once built an alter, and then I built another one and offered up burnt offerings and a cereal offerings to the God Of Most High, and invoked the name of the Lord of the Universe there. I praised God’s name and blessed god and gave thanks to Him there for all the flocks and goods and wealth which he has given me, for the good he has done for me, and because He had returned me to this land safely.
After this day, Lot left me on the account of our shepherd’s behavior. He went to live in the Valley of Jordan taking all his flocks with him. And I also added greatly to what he had. he pastured his flock and kept moving until he reached Sodom[23] and bought a house there, while I still lived in the mountain of Bethel. It bothered me that Lot and I had separated.
God came to me in a dream and said to me: Go up to Ramat Hazor[24] which is north of Bethel, the place you are living now, and look to the east, west, south and to the north. Look at the land which I am giving you and your descendants forever. The next morning I went up to Ramat Hazor and looked at the land from that height, from the river of Egypt up to Lebanon and Senir[25], and from the Great Sea up to Hauran[26], and all the land of Gebel[27] to Qadesh[28], and all the Great Desert[29], as far as the Euphrates and he said to me: I shall give all this land to your descendants; and they will inherit it forever. I will multiply your descendants like the dust of the earth that none can count. Your descendants will be numberless. Arise, walk about, go “see how long and how wide it is, for I will give it to you and to your descendants after you, forever.
Then I, Abraham, went out traveling in a circuit to survey the land. I began the circuit at the Gihion River[30], I went along the Mediterranean Sea until I reached the Mountain of the Bull[31]. I circled from the coast of this great river saltwater sea, skirting the Mount of the Bull, and continued eastward through the breadth of the and until I came to the Euphrates river. I traveled along the Euphrates until I reached the red sea in the east, whence I followed the coast of the Red Sea until I came to the branch of the Reed Sea[32], jutting out from the Red Sea. From there I completed the circuit, moving southward to arrive at Gihon River. Then I returned home safely and found all is well with my men. Then I went and settled next to the oaks of Mamre[33], which is northeast of Hebron. There I built an alter and offered up burnt offering and a cereal offering to the God Most High. I ate and drank there, I and all the men of my household, and invited Mamre, Arnem, and Eshkol, three Amorite brothers and my friends. They ate and drank together with me. Prior to those days Chedorlaomer, the king of Elam, Amraphel, the king of Babylon, Arioch, the king of Cappadocia[34], and Tidal, the king of Goiim[35], which lies between the two rivers had come. They had waged war on Bera, the king of Sodom, Birsha, the king of Gomorrah, Shinab, the king of Admah, Shemiabad, the king of Zeboiim, and the king of Bela. All these formed an alliance to do battle in the Valley of Siddim. Now the king of Elam, and the kings with him proved to be stronger than the king of Sodom and imposed tribute upon them. Over twelve years they continued paying their tribute to the king of Elam, but in the thirteenth they rebelled against him. Thus the fourteenth year the king of Elam sallied forth with all his allies, and they ascended by the way of the desert[36]. They smote and plundered beginning from the Euphrates. They kept on smiting-smiting the Rephaim who were in the Asteroth- Kernaim[37], the Zumzammin who were Amman, the Emim[38] who were in Shaveh- hakerioth, and the Horites who were in the mountain of Gebal-until they reached El- Paran, in the desert. They returned…in Hazazon-tamar[39]. The king of Sodom went out to meet him, together with the king of Gomorrah, Admah, Zeboiim and the king of Bela. They engaged in battle in the valley of Siddim against Chedorlaomer, and allies that were with him. The king of Sodom was defeated and put to flight while the king of Gomorrah fell into the pits… The king Elam plundered all the property of Sodom and of Gomorrah and they captured Lot.Footnotes
[1] The columns numbers differ between sources. This is because recent research has shown that the 1Q20 fragments comprise column 1 and 2 but are not after included with this work.
[2] Lamech believes that his wife Bitenosh has been with fallen angels called Watchers or Nephilim. He fears his child may be a Giant because of this union with the Watcher.
[3] Most High, Great Lord, King of the Universe are all referring to God; the names make God appear even more powerful and mighty.
[4] This column contains the beginning of Enoch’s reply to Methuselah. He starts talking about how in the days of Jared, angels descended to take human wives.
[5] There are very few sources where this column’s context is explained. Many sources attempt to hypothesize what the text is trying to get across but an agreement has yet to be established. The main thrust of this text is that Noah, after being born with the gift of knowing the truth, lived his life righteously, married, and married his children off. Finally this passage ends with Noah having a vision.
[6] These are the activities that occur immediately after the flood.
[7] Mountain of Ararat
[8] Noah’s grandsons were Arpachsad, Gomer, Magog, Madai, Yavan, Tubal, Mosok, and Tiras. Others were born, as well as granddaughters, but their names are not mentioned.
[9] This column is not found in many sources and no explanations are given beyond the text. It is unclear who “they” and the significance of the olive tree. Columns 14 and 15 also have no further explanation.
[10] Part of the branch possibly got entangled with
[11] This passage presents the idea that Noah had been dreaming in columns 13,14,15 after he came down from the mountain.
[12] Noah’s firstborn grandson.
[13] Son of Japhet.
[14] Another son of Japhet.
[15] In the bible it only states that Abraham set out, continuing on his way to Negeb with no mention of Hebron. Hebron is a town older than any other in the country- approximately 2300 years old.
[16] Carmon is the branch mentioned but it is controversial whether the translation from Greek gives an actual branch of the Nile or not.
[17] As with all Biblical writings, the mention of time periods is controversial. five years is not an exact time period.
[18] Zoan is the old Testament name for Tanis, a town in Egypt.
[19] The descriptions of Sarah’s beauty provide many details that writers of the scroll believed were locking in the Old Testament.
[20] This can be literally taken as “all the bloom” of her face. It suggests Sarah’s god given beauty that cannot be taken away.
[21] Biblical accounts do not include Abraham’s praying to God.
[22] This is actually interpreted incorrectly. The gifts were given to Sarah by the Pharaoh, and Abraham’s wealth was independent of these gifts.
[23] located in the Jordan Valley but unfortunately, no other information is given.
[24] it is the highest spot in the mountains of Judea, which gives Abraham an unique view of the land.
[25] Mt. Hermon which is the southern tip of the Anti-Lebanon range.
[26] it is a broad, high plateau that is southeast of Mt. Hermon..
[27] it is the land south of the Dead Sea.
[28] associated with the Gebel, it is southeast of the Dead Sea.
[29] the desert between Egypt and Palestine.
[30] it is associated with the Nile River and it is undoubtedly the same as the “River of Egypt”.
[31] it is part of the Taurus mountain range called Mount Amanus, situated north of Alexandretta.
[32] Tongue-shaped gulf of the Suez.
[33] Are oak trees belonging to Mamre, the Amorite that is later mentioned in this text. Abraham settles near the oak of Ogyges.
[34] kingdom located in Asia Minor.
[35] A place in the Mesopotamia.
[36] Syrian Desert.
[37] Ashteroh is found east of Jordan.
[38] Inhabitant of the ancient land of Moab.
[39] Situated somewhere in the southern area of the Dead Sea.Bibliography
Fitzmyer, J. 1966. The Genesis Apocryphon Of Qumran Cave I. Pontifical Biblical Institute: pgs. 1-164
Martinez, F.G. 1994. The Dead sea scrolls translated: The Qumran text in English. E.J. Brill Leiden New York: pgs. 230-237
Vermes, G. 1962. The Complete Dead Sea Scrolls in English. Penguin Press: pgs. 448-458
Wise, Abegg, Cook. 1990. Dead Sea Scrolls: A new Translation. Harper Collins Publishers: pgs. 74-85
Yadin, Y. 1957. The Message of the Scrolls. Simon and Schuster: pgs. 145-148
12/7/98
prepared for Intro. to the Hebrew Bible
by Lesley Faulk and Amanda Scott
Team Enoch: Vampirism in the Fallen Angels?
As I was listening to Dr. Dragos Giulea of Marquette University speaking about something dealing with the fallen angels in Enoch, I noticed that Enoch might have fared well in today’s canonization efforts, if for nothing else, like everything else, he has vampires! Imagine that, vampires… Now, before you start thinking that I am in the twilight of my blogging, there is a new moon on the horizon, and the dawn is breaking.
Besides, I am still at SBL and I have to post something…
1 Enoch 6-7
And it came to pass that when the sons of men multiplied, in those days beautiful and fair daughters were born. And the angels, the sons of heaven, saw them and desired them, and said to one another: “Come! Let us choose for ourselves wives from people, and we will beget for ourselves children.”
And Semiaza, who was their ruler, said to them: “I fear that you will not desire to do this deed, and I alone will be a debtor of a great sin.”
Therefore they all answered him: “Let us swear an oath and let us all anathematize one another, not to turn away from this plan, until we should complete it and should this deed.”
Then they all swore together and anathematized one another by it. And these were the two hundred who descend in the days of Jared to the summit of Mount Hermonieim, and they called the mountain Hermon, because they swore and anathematized one another by it. And these are the names of their leaders: Semiaza, he is their leader, Arathak, Kimbra, Sammane, Daneiel, Arearos, Semiel, Iomeiel, Chochariel, Ezekiel, Batriel, Sathiel, Atriel, Tamiel, Barakiel, Ananthna, Thoniel, Ramiel, Aseal, Rakeiel, Touriel. These are their rulers who (are) [over] tens.
And they took wives for themselves, each of them chose for themselves wives, and they began to enter them and to be defiled in them. And they taught them sorceries and enchantments and root-cutting, and explained the plants to them. And the women became pregnant and bore great giants of three thousand cubits, who devoured the labors of people. And when the people were not able to sustain them, the giants dared (to attack) them, and they devoured the people. And they began to sin with birds and wild animals and reptiles and fish, and to devour one another’s flesh, and drink blood.
While Genesis gives us only a snippet of a story which could be interpreted as fallen angels, Enoch focuses a great deal of attention on these beings. Further, as Guilea pointed out, early Church leaders used them to explain certain things, such as demons.
Nevertheless, Team Enoch.
The Lord Jesus Christ in 2nd Clement
Posted by Joel in Pseudepigrapha on August 5, 2010
This is not meant to be a comprehensive survey by any means. In this post, I want to examine the role which Christ play for the community of 2nd Clement.
While reading Michael W. Holmes book, The Apostolic Fathers, Greek Texts and English Translations, 3rd edition, I noted that he allows for an even earlier date, or rather, he allows several scholars to speak who date 2nd Clement to the early part of the 2nd century.
Easily seen is the Christology which the speaker puts on to Christ, encouraging his audience to think of Christ as they think of God.
it is fitting that you should think of Jesus Christ as of God (1:1)
Christology, as we see with Ignatius, is part of the doctrinal discourse, along side that of how a Christian is supposed to live. The speaker doesn’t expressly call Christ God here, but only that people should have for Christ the same high regard which they have for God. In the same passage, he elevates this ‘thought process’ to a saving means, in which the audience is cautioned that thinking little of Him (or belittling Christ, as Holmes translates) should cause the audience to receive little from Christ. This is echoed, slightly in the thirteenth chapter when the author quotes Isaiah 52.5. (If Christ was invested with the Name of God, and was thus seen as God as John seems to written in accordance with other 2nd Temple literature, the author then does have a developed Christology.) Notwithstanding later development, Christ is given a high regard by the author as he attributes to Christ the giving of light, the father of children, and the salvation from perishing (v4). He goes on to quote Paul (Romans 4.17) when he writes,
For He called us when we were not, and willed that out of nothing we should attain a real existence. (1:8)
In the next chapter, the author quotes various Old Testament passages, attributing the action to God, but seems to then place the onus of the salvaic act on Christ who called out the Gentile people who are now in direct opposition to those who ‘seem to have God (2.3), the Jews. The ancient author has the highest regard for Christ, in that he attributes the actions and duties of God to Him.
In the third and fourth chapter, our author moves into familiar Christological territory, quoting Mark/Matthew in which Christ promises to acknowledge before the Father those who acknowledge Him. At the close of the fourth chapter, however, the author introduces a quote of Christ from an unknown source, when he writes,
the Lord has said, “Even though you were gathered together to Me in My very bosom, yet if you were not to keep My commandments, I would cast you off, and say unto you, Depart from Me; I do not know where you are from, you workers of iniquity.” (4:5)
The author, while he acknowledges Scripture also uses these traditional sayings as well as a ‘prophetic word’ (11.2-4) as sources of thought.
In the fifth chapter, it is the promise of Christ is front and center, in that it is ‘rest in the coming kingdom and eternal life.’ This blessing is mirrored in the sixth chapter when the ancient preach noted that nothing could save the soul from eternal punishment if they didn’t do the will of Christ. For the author, the baptism much be kept undefiled and the works of righteousness sought. This type of view is also seen in 8.2, where the author commends repentance while there is still time, stating that those who have ‘kept the flesh pure and have observed the commandments of the Lord, we will receive eternal life.’ (8.4)
The ninth chapter, like chapter 14, I will reserve for later, especially since it deals with the pre-existence of Christ. I will say, however, that the author views the incarnation of Christ as something important, in that for the author, the flesh mush be kept pure (it is the temple of God, 9.3). For him, since we received our salvation in the flesh we will receive our reward in the flesh. In the fourteenth chapter, however, there is the connection between Christ and the Holy Spirit, where they are one in the same.
The doxology of the sermon is also tinged with Christology –
To the only God invisible, the Father of truth, who sent forth to us the Savior and Prince of incorruption, through whom also He manifested to us the truth and the heavenly life, to Him be the glory for ever and ever. Amen. (20.5)
It is also God sending Christ, returning to the fact that we should think of Christ as we do of God – perhaps because Christ carried the divine Name and Message of Truth which brings eternal life with God.
2nd Clement on the Coming of God’s Kingdom
Posted by Joel in Pseudepigrapha on August 4, 2010
In today’s world, there are elements of ‘Christianity’ which believe that through violence of some sort, they can bring on the Kingdom of Christ. Whether through the violence of election which mandates conversion or through some terrorist act which consumes the Dome of the Rock, thereby paving the way for a Third Temple, people believe that these things will bring about the Second Coming of Christ. Yet, this dominionism is not prevalent in the earliest Christian writers.
2nd Clement, one of the earliest post-NT sermons, preached that the kingdom of God will come when there is equality…
Let us wait, therefore, hour by hour the kingdom of God with love and righteousness, since we know not the day of God’s appearing. For the Lord Himself, when he was asked by someone when his kingdom was going to come, said:
“When the two shall be one, and the outside like the inside, and the male with the female, neither male nor female.”
Now, ” the two are one” when we speak the truth among ourselves and there is one soul in two bodies without deception. And “the outside like the inside” he means this: “the inside” signifies the soul, while “the outside” signified the body. There just as your body is visible, so also let your soul be evident in good works. And by “the male with the female, neither male nor female,” he means this: that when a brother sees a sister, he should not think about her as of a female, nor should she think anything about him as of a male. If you do these things, he says, the kingdom of my Father shall come.
The above is from Michael W. Holmes‘s book, noted above, which includes the Apostolic Fathers in both English and Greek. It is a very good translation, which includes notes and cross references to track quotations from the Fathers of the Scriptures.
Holmes, and others I am sure, note that the author is pulling from the Gospel of the Egyptians which is different from the one found at Nag Hammadi, but assumed to be of a different sect of early Christianity which rejected marriage. While that may be the case, we do know that this version of the Gospel was never fully accepted while sayings which may be found in the Egyptians’ Gospel remain. Possibly, that instead of accepting the Gospel of the Egyptians, said Gospel shared a common Oral Tradition of sayings of Christ which are not found in the canonical Gospels. This is not uncommon, even in Canonical sources, in that Paul relayed words of Christ which are not quoted by the Evangelists.
I am not sure that the author is meaning a pure eschatological Kingdom here, but more probably, the full realization of Christ’s Kingdom on earth; however, eschatology plays a part, at least in the end, in that the author throughout the sermon urges his audience to remain ever vigilant in their lives so as to be pure when God appears. How interesting in the debate though, of the role of women, that this early sermon which teaches against separation based on gender was so readily beloved by early Church historians and collectors of valued documents that it was preserved and attached to the traditional successor of Peter.
Looking at 2nd Clement
Posted by Joel in Pseudepigrapha on August 2, 2010
I thought that I might spend sometime looking through the anonymous epistle which has been attributed to Clement I of Rome. Unlike the first epistle, it is not from the former bishop and follower of the disciples, but does represented (according to consensus) a homiletic work written in the middle of the second century (during the ministry of Soter, then Bishop).
Before I do that, I thought that I might review of some of the historical details. (Starting with Wiki, of course… and here, which is a great source for early christian writings.) Most believe that 2nd Clement is a sermon due to the often ‘living’ method of delivery, such as the written annunciation of reading something to the audience,
Wherefore, brethren and sisters, after the God of truth hath been heard, I read to you an entreaty that ye may give heed to the things that are written…. (2Cl 19:1)
Robert M. Grant writes (The Anchor Bible Dictionary, v. 1, p. 1061):
An early Christian epistle transmitted along with 1 Clement in the biblical Codex Alexandrinus (late 4th century) and the later Jerusalem Codex (1056) which includes the Didache, as well as in the Syriac version. It was not written by the author(s) of 1 Clement and, indeed, it is not a letter but a sermon on self-control, repentance, and judgment. The sermon begins abruptly: “Brothers, we must think about Jesus Christ as about God, as about the judge of living and dead; and we must not think little of our salvation.” The preacher tells his “brothers and sisters” that he is reading them a “petition” or “plea” (Gk enteuxis) to “pay attention to what is written,” i.e. to the scriptures which he frequently cites (along with quotations from “the prophetic word,” otherwise unknown, and something like the apocryphal Gospel of the Egyptians). He himself refers to “the books (i.e., the OT) and the apostles” as authorities (14.2).
Grant also writes (op. cit., p. 1061):
Scholars have noted the “synoptic-type” Jewish piety of the sermon, perhaps surprising around A.D. 140-160 (the epistle’s approximate date). The work appears to rely upon the Gospel of John as well, however, notably in 9:5-6: “If Christ the Lord who saved us was spirit at first but became flesh [John 1:14] and so called us, so shall we receive the reward in the flesh. Let us then love one another [John 13:34] so that we may all come to the kingdom of God.” The kingdom will come when truth and good works are accompanied by ascetic practise (chap. 12). Until then, Christians must preserve the “seal of baptism” (7:6, 8:6) and belong to “the first, spiritual Church, created [like Israel, according to some rabbis] before sun and moon,” for Gen 1:27 refers to the male Christ and the female Church, both spiritual; Christ is also the Spirit (chap. 14). The theology is not altogether clear, and the author soon turns to the state that he has “given no trivial counsel about self-control,” leading into his practical appeal for repentence and going so far as to say that “fasting is better than prayer, but almsgiving is better than both” (16:4).
Chapter 14 is the main reason I am looking at 2nd Clement.
Thoughts on ‘Writing the Dead Sea Scrolls’
Posted by Joel in Pseudepigrapha on July 28, 2010
There is really nothing more to be said except it was a great program, and one which I hope others will watch, especially those interested in the Dead Sea Scrolls. I posted the news on facebook, and I really don’t understand the reaction I received, but to each his own, I reckon.
The Dead Sea Scrolls plays a huge part in Second Temple Judaism and our study of the manuscript evidence of the Hebrew Bible. Up until the time that they were found, the oldest MSS dated to around 800 or so. Yet, the Isaiah Scroll is 1200 years or older than that!
Dr. Cargill did an excellent job, you can read his thoughts here, presenting the different theories of Qumran. For me, the community(ies) which saved the DSS helped to provide the some of the foundation for the thought world of the New Testament, but that is a discussion for another time, I reckon. But, the various communities must be examined and then the New Testament thought world examined in light of them. They were, for the most part, contemporaries.
For a synopsis of the program, see Jim West’s thoughts, here.
1st Enoch 46 – The Pre-Existent Son of Man
While examining pre-existence in the Psalms of Solomon, which is most likely an ‘ideal pre-existence’, I came across a reference to the Son of Man in Enoch.
And there I saw One who had a head of days, And His head was white like wool, And with Him was another being whose countenance had the appearance of a man, And his face was full of graciousness, like one of the holy angels. And I asked the angel who went with me and showed me all the hidden things, concerning that Son of Man, who he was, and whence he was, (and) why he went with the Head of Days ? And he answered and said unto me: This is the Son of Man who hath righteousness, With whom dwelleth righteousness, And who revealeth all the treasures of that which is hidden, Because the Lord of Spirits hath chosen him, And whose lot hath the pre-eminence before the Lord of Spirits in uprightness for ever. And this Son of Man whom thou hast seen Shall raise up the kings and the mighty from their seats, [[And the strong from their thrones]] And shall loosen the reins of the strong, And break the teeth of the sinners. He shall put down the kings from their thrones and kingdoms]] Because they do not extol and praise Him, Nor humbly acknowledge whence the kingdom was bestowed upon them. And he shall put down the countenance of the strong, And shall fill them with shame. And darkness shall be their dwelling, And worms shall be their bed, And they shall have no hope of rising from their beds, Because they do not extol the name of the Lord of Spirits. And these are they who judge the stars of heaven, [[And raise their hands against the Most High]], And tread upon the earth and dwell upon it. And all their deeds manifest unrighteousness, And their power rests upon their riches, And their faith is in the gods which they have made with their hands, And they deny the name of the Lord of Spirits, And they persecute the houses of His congregations, And the faithful who hang upon the name of the Lord of Spirits. (1st Enoch 46:1-8 OTP)
Unlike the Messiah in the Pss Sol, the Messiah in Enoch has a physical pre-existence, residing in Heaven next to God, and waiting simply for God’s command. We should see come resemblance here to John’s Revelation (cf 1.14). The difference, as I see it, between the ideal pre-existence and the physical pre-existence, expressed by both communities, is that the former may be seen as something more than a vicar, but a personification of an attribute in some way while the latter is wholly God’s vicar on earth, and possibly a co-regent.








