Peter Thompson
580 California St., Suite 400
San Francisco, CA, 94104
the book of Melchizedek___the Gnostic Coptic text
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Abstract
the fragmented book from the Nag Hammadi library, is here renumbered into 300 verses and 11 sub-chapters. Turned out real nice. The book appears to kick off a series of advanced Gnostic teachings based on the Untitled Coptic text from the Bruce Codex, that is actually a Pythagorean text from 500-400 BC, if not from 700 BC. The book of Melchizedek therefore places at around AD 150. Among other things, the text talks of the ritual of indoctrination into the order of the Melchizedek priesthood. See also the Book of Lamech, a book I've restored in a similar fashion from one of the Dead Sea scrolls.
Related papers
Magical, Coptic, Christian: The Great Angel Eleleth and the 'Four Luminaries' in Egyptian Literature of the First Millennium CE
Who are the 'Four Luminaries' of Sethian-Barbeloite Gnosticism anyways? They're not always 'Sethian.' Rather, Daveithe, and Eleleth were relatively popular angelic names in Greek and Coptic magical and angelological texts. The presence of one of these names in a Nag Hammadi text - such as the Hypostasis of the Archons - is not necessarily indicative of 'Sethian' character.
Eternal Marriage or Marriage in the Resurrection
Aspects of Gnostic Christian and Jewish thought that deals with the possibility of marriage after death. A new look at what was meant in Luke 20:34, and its use of the term "Sons of Aion", with αἰών used as a term for God.
Christology in the Divine Liturgies, Prayers, and Hymns of the Coptic Orthodox Church in THE DIALOGUE BETWEEN THE EASTERN ORTHODOX AND ORIENTAL ORTHODOX CHURCHES (Volos Press, 2016
Christology has often been a major point of historical debate and sharp disagreement among the Churches of the Orient. Since the Council of Chalcedon (451), the Churches of the East officially separated mainly over distinctive explanations and terminologies on the person of Christ, although political and other motivations were also the cause of the schism. Gradually over time, liturgical affinity between the two Orthodox families (also known as the Eastern and Oriental Churches today) has sometimes disintegrated and mutual theological understanding has been misconstrued over the centuries. Nevertheless, it is without doubt that the Eastern and Oriental Churches have in common a great number of Orthodox prayers and hymns, whether they are Eucharistic, canonical, hymnal prayers: in fact, more common texts are shared than not. Some of these living texts are identical and others have their similarities through various historical and theological developments, and each one of these accounts reflect a living theology manifested through prayer in the life of the Church. For example, many liturgical similarities are found among liturgical texts and rubrics, especially between the Coptic Orthodox Church and Byzantine Church which have been demonstrated by scholars and liturgists. Liturgical historians often will state that the rule of prayer is the rule of faith (lex orandi, lex credendi), meaning that what one prays reveals what one believes... It is through this understanding of the living Church, this lex orandi-lex credendi that I wish to elucidate Coptic Christology in hopes to demonstrate that the Copts, in continuity with the Apostolic faith, without fail has believed and continues to believe in the full divinity and full humanity of the incarnate Logos as expressed in her worship. Thus, the Coptic Orthodox Church of Alexandria blatantly rejects the belief of monophystism. As it is not possible to cover the entire oeuvre of Coptic liturgical prayers and services here, I have chosen the below texts that I believe most exemplifies Coptic Christology to show it is the God-man that we profess and it is the God-man we believe and worship, in perfect union without confusion, separation, or mingling.
The Kingdom Of Christ And Of God: A Traditional Dispensationalist Argument For Inaugurated Eschatology
2006
Traditional dispensationalism typically has lacked consensus not only in its view of the nature of the kingdom of God but also in its attempt to correlate satisfactorily NT teaching on the kingdom of God with that of Christ’s present hegemony over the church. This shortcoming has provided an occasion within dispensationalism for recent developments such as progressive dispensationalism to flourish. The purpose of this thesis was to forge the gap between the weakness of traditional dispensationalism in failing to develop a comprehensive doctrine of the kingdom of God and the weakness of progressive dispensationalism in merging unwarrantably the discrete biblical kingdom programs. The first stage of the study surveyed the historical contours of the kingdom debate within dispensationalism to identify the manner in which inchoate or inconsistent views on the kingdom provided a venue for progressive dispensationalism to coalesce. Next, the concept of inaugurated eschatology was introduced and developed in order to draw upon its helpful perspectives for comprehending the kingdom of God concept in the NT. After this, analysis turned to detailed exegesis of kingdom passages within the synoptic gospels, with primary emphasis falling upon the Gospel of Matthew. Significant attention was given to the mystery parables of Matthew 13 and their bearing on a present form of the kingdom of God. Other Matthean passages were brought to bear in order to refine an understanding of the present-future nature of the kingdom of God. Following this, focus was placed on the Pauline corpus and the book of Hebrews to ascertain further NT teaching on the nature of the kingdom of God. The kingdom of God in these writings was considered under the twin rubrics of Christological exaltation language, which included a survey of the use of Psalm 110:1 in these epistles, and of explicit kingdom language, which examined passages in which the kingdom of God appears overtly present in some fashion. Special attention was given to Hebrews’ development of the sacral kingship of Christ, drawing from its extensive Melchizedekian typology. It was concluded that the NT develops the kingdom of God as a two-stage eschatological kingdom program. The first stage of this kingdom program encompasses roughly the present church age and is identified specifically in Matthew and in Paul’s epistles as the kingdom of the Son. The current stage entails Christ’s Melchizedekian sacral kingship, although this kingship subsumes additionally the angelic sphere and the cosmos itself. The reign originates from the right hand of the Father and shares in the Father’s sovereignty. The second stage of this eschatological kingdom program encompasses the terrestrial millennial kingdom. This reign entails the dominion of Christ from the Davidic throne on earth for 1,000 years, as a fulfillment of OT promises to the nation of Israel and consummation of the Davidic covenant. Given the suggested schema for understanding the kingdom of God, it was concluded that progressive dispensationalism has erred in attributing current Davidic kingship to the exalted Christ. The current kingship of Christ consists instead of Melchizedekian kingship, in which Christ reigns over the church and the cosmos as a royal priest.
The Identity of Melchizedek
An examination of the book of Genesis, chapter 14, is considered by many scholars to contain one of the most complex episodes in the whole Bible. David Elgavish, quoting Muffs declares that, “no chapter in the Bible has been more widely studied than Genesis 14.” And the reason is that it presents an encounter between Abram and a man called Melchizedek. This Melchizedek is one of the most peculiar figures in the whole Bible. The Old Testament meagerly refers to him, but his impact is indeed substantial because in the New Testament, his figure is used as an argument to establish the superiority of Christ. Scholars throughout centuries continue to diverge in identifying who this person is and it seems that a reached unanimity will not happen so soon. Nevertheless, Melchizedek, who according to Wayne K. Purcell, “is the first Holy Man mentioned in the Bible, should be regarded first and foremost as a human being who was king and priest, who lived and interacted with Abram, who died, and whose identity continues to deserve much attention and investigation.
Melchizedek and the Extent of Salvation
One of the most significant areas for debate in this newest century is also one of the oldest: who will be saved? Taking Melchizedek as a representative example, this paper compares and contrasts two views and their respective arguments on the basis of historical, theological, and biblical examination. The paper attempts to demonstrate by this method that the evidence in all three categories fits an exclusivist understanding of the role of figures like Melchizedek within the narrative of Scripture and the wider discussion of the extent of salvation.
Stuckenbruck_JSNT.pdf
Melchizedek in Jewish Apocalyptic Literature, 2018
A pre-publication draft on the figure of "Melchizedek" in apocalyptic and related texts. The published text appeared in the Journal for the Study of the New Testament (JSNT) in 2018
the Second Book of Melchizedek
See the fragmented book concerning Melchizedek in the DSS library, for book 1. And, the
additional accompanying Gnostic Christian monk documents of the Coptic priesthood.
A fragmented Coptic text from the era of the Coptic Gnostic monks, the Christian monks that
retreated to Coptic Egypt, the home of the very ancient priesthoods. The sizable book of doctrine
is concerned with the _____ of King Melchizedek of Salem, whom blessed Abraham for his faith
and works, after Abraham rescued Lot and his people, and won the battle against the kings of
Canaan. It is not from ancient times, yet addresses things in light of the Gnostic situation circa
AD 150.
Melchizedek is basically a Lebanese priest king from Tyre, set up over the Palestinian districts of
Canaan in the generation following the Trojan Wars. In the book of Genesis, Melchizedek hails
the conquering kings, and blesses Abraham. It is probable too, that the younger king Melchizedek
met with Abraham and Lot on their way to Egypt, when Abraham spoke with God after building
the altar. He too might represent the slain ram of little Isaac and father Abraham.
The Melchizedek priesthood basically represents the hierophants, the high priests, and arch-
bishops of each city state region, whom are also affiliated with the royal leaders of the nations
that were religious and faithful and loyal to the priesthoods. Young Abram is made a priest of the
order of Melchizedek when he is given a blessing from the elderly King Melchizedek.
The text also echoes the Coptic text of the older Pythagorean book of the so-called Bruce Codex
from perhaps as early as 700 BC, and could have been used in part for the blueprint for the
Buddha, and Jesus, and Mohammad, and holy kingdoms in general.
Pythagoreans were a devout religious group of greatly advanced philosophers, that kept their
books of doctrine secret because they were Hermetic (Greco-Phoenician), and widely unpopular
with the many enemies of the powerful Phoenician navy of Tyre (and Troy and Carthage and
Morocco and the Celtic Druids lands of Northern Europe), that lorded its Lebanese power over
many lands in the Levant like the Leviathan, the famous giant squid.
The 2nd book of Melchizedek is clearly intended to follow after the Untitled Text of the Bruce
Codex, together with a host of Coptic (Egyptian) and Gnostic (Christian) texts.
the Second Book of Melchizedek CHAPTER ONE
Division 1-35
Concerning the Aeons (the worlds of time)
2ND MELCHIZEDEK
[papyrus page 1]
1.
In the name of Jesus Christ, the Son of God [...]
2.
from ...
2 lines on the papyrus page unavailable
3.
[Concerning] the aeons,
that I might tell all [concerning all] of the aeons,
4.
and, in the case of each of the aeons,
that I might tell the nature of the aeon,
what it is,
5.
and that I might put on friendship and goodness as a garment, O brother, [...]
and ...
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6.
7.
8.
... their end [...].
9.
And he will reveal to them the truth [...] in ...
3 lines unavailable
10.
11.
... proverb(s) ...
12.
13.
14.
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[page 2]
15.
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16.
... at first in parables and riddles [...] proclaim them.
17.
Death will tremble and be angry, not only he,
yet also his fellow world-ruling archons,
18.
and the principalities and the authorities,
the female gods and the male gods, together with the archangels.
19.
And ...
20.
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21.
... all of them,
and [...] the world-rulers [...], all of them,
22.
and all the [...],
and all the [...].
23.
They will say [...] concerning him,
and concerning [...] and ...
24.
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25.
... they will [...] hidden mysteries ...
26.
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27.
[page 3]
28.
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29.
... out of [...] the All.
30.
They will [...] this.
31.
The lawyers will bury him quickly.
32.
They will call him 'impious man', 'lawless', 'impure'.
33.
And on the third day, he will rise from the dead ...
34.
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35.
the Second Book of Melchizedek CHAPTER TWO
Division 36-55
2ND MELCHIZEDEK
36.
37.
38.
39.
40.
41.
[page 4]
42.
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43.
... holy disciples.
44.
And the Savior will reveal to them the world that gives life to the All.
45.
Yet those in the heavens spoke many words,
together with those on the Earth,
and those under the Earth. ...
46.
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47.
48.
49.
50.
51.
[page 5]
... that will happen in his name.
52.
Furthermore, they will say of him that he is unbegotten, though he has been begotten,
53.
that he does not eat, even though he eats,
that he does not drink, even though he drinks,
54.
that he is uncircumcised, though he has been circumcised,
that he is unfleshly, though he has come in the flesh,
55.
that he did not come to suffering, though he came to suffering,
that he did not rise from the dead, though he arose from the dead.
the Second Book of Melchizedek CHAPTER THREE
Division 56-[85]
2ND MELCHIZEDEK
56.
Yet all the tribes and all the peoples (of the Christian Gospel) will speak the truth,
57.
who are receiving from you,
O Melchizedek, Holy [Lord], High-Priest,
the perfect hope and the gifts of life.
58.
I am Gamaliel, (a leading prominent Christian pharisee
and the great rabbi in the Mishna book of civil and religious law)
who was sent to [...] the congregation of the children of Seth, (the blessed people of Israel)
59.
who are above thousands of thousands, and myriads of myriads,
of the aeons [...] essence of the aeons,
aba[...] aiai ababa.
60.
O divine [...] of the [...] nature [...]!
61.
O Mother of the aeons, Bar-belo! ('son of Belo', or more plausibly, the daughter of Belo)
Bel and the Dragon
62.
O first-born of the aeons,
splendid Doxomedon Dom[...]! ( )
63.
O glorious one, Jesus Christ!
64.
O chief commanders of the luminaries,
65.
you powers Armozel, Oroiael, Daveithe, and Eleleth,
66.
and you man-of-light,
[from the] immortal aeon [called] Pigera-Adamas, Pythagorean Rome
(perhaps referring to Julius Caesar)
67.
and you good god of the beneficent worlds,
Miro-cheiro-thetou,
through Jesus Christ, the Son of God!
68.
This is the one whom I proclaim,
inasmuch as there has visited (the mortal world) the One who truly exists, (our divine Lord Jesus)
among those who (inferiorly) exist [in the inferior mortal world,
69.
yet he] does not exist, (anymore, for he was crucified, and was without an heir)
[a la] Abel Baruch - (he was murdered like Abel,
and like Jeremiah, he was a warner, a fugitive, a prisoner, etc)
so that you each might be given the knowledge of the truth [...],
70.
and that he is from the race of the high-priest, the order of Melchizedek
that is above thousands of thousands, and myriads of myriads, of the aeons.
71.
The adverse spirits are ignorant of him,
and of their own destruction.
72.
Not only that, yet I have come to reveal to you the truth,
that is within the brethren.
73.
He included his life in the living offering,
together with your offspring.
74.
He offered them up as an offering to the All. (the congregations, and also the Universe)
75.
For it is not cattle that you will offer up for the atonement of sin(s) of unbelief,
and for the (sins of) ignorances,
and for all the wicked deeds that they will do [in rebellion].
76.
And they do not reach the Father of the All
[nor do they reach the] the faith ...
77.
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78.
79.
80.
81.
82.
83.
84.
85.
the Second Book of Melchizedek CHAPTER FOUR
Division [86]-[110]
2ND MELCHIZEDEK
86.
87.
[page [8]
88.
For the waters that are above [...] that receive baptism [...].
89.
Yet receive ye that baptism that is with the water that [cleanses],
while he is approaching [and before he arrives.]
90.
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91.
... baptism as they ...
92.
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93.
94.
95.
96.
97.
98.
99.
100.
101.
102.
103.
104.
[page [9]
105.
... pray for the offspring of the archons and all the angels,
together with the (primordial) seed that flowed forth from the Father of the All ,
106.
[and all of] the entire [worlds] from [when] there were engendered the gods and the angels,
and the men [of mankind that were formed] out of the seed,
107.
for all of the natures (of humans),
those in the Heavens
and those upon the Earth
and those under the Earth ...
108.
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109.
110.
the Second Book of Melchizedek CHAPTER FIVE
Division [111]-[135]
2ND MELCHIZEDEK
111.
112.
113.
114.
115.
116.
[page [10]
... nature of the females [...], among those that are in the [...].
117.
They were bound with [...]
118.
Yet this is not (the) true Adam nor (the) true Eve.
119.
For when they ate of the tree of knowledge,
they trampled the Cherubim and the Seraphim with the flaming sword.
120.
They [...], that was Adam's, [...] the world-rulers,
and [...] them out [...]
121.
after they had brought forth [...] offspring of the archons and their worldly things,
these belonging to ...
122.
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123.
124.
125.
126.
[page [11]
127.
... light [...].
128.
And the females and the males,
those who exist with [...] hidden from every nature,
129.
and they will renounce the archons [...] who receive from him the [...].
130.
For they are worthy of [...] immortal,
and great [...],
and great [...],
and great [...]
131.
sons of men [...] disciples [...] image,
and [...] from the light [...] that is holy.
132.
For [...] from the beginning [...] a seed ...
133.
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134.
135.
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the Second Book of Melchizedek CHAPTER SIX
Division [136]-[165]
2ND MELCHIZEDEK
136.
[page [12]
137.
Yet I will be silent [...],
for we are the brethren who came down from the living [...].
138.
They will [...] upon the ...
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139.
... of Adam, [...], Abel, Enoch, Noah,
140.
[...] you, Melchizedek, the Priest of God Most High,
141.
[...] those who [...] women ...
142.
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143.
144.
145.
146.
147.
148.
149.
[page [13]
150.
... these two who have been chosen (two elect leaders)
will at no time nor in any place will they be convicted,
whenever they have been begotten,
151.
not by their enemies, by their friends,
nor by strangers, nor their own kin,
nor by the impious, nor the pious.
152.
All of the adverse natures will [war against] them,
153.
whether those that are manifest, or those that are not manifest,
154.
together with those that dwell in the Heavens,
and those that are upon the Earth,
and those that are under the Earth.
155.
They will make war [against] every one.
156.
For [...], whether in the ...
157.
158.
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... many ...
159.
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160.
And these in the [...] every one will [...].
161.
These will [...] with every blow [...] weaknesses.
162.
These will be confined in other forms,
and will be punished.
163.
These, the Savior will take them away,
and they will overcome everything,
164.
not with their mouths and words,
yet by means of the [...], that will be done for them.
165.
He will destroy Death.
the Second Book of Melchizedek CHAPTER SEVEN
Division [166]-[185]
2ND MELCHIZEDEK
166.
These things that I was commanded to reveal,
do ye these things reveal as I have done.
167.
Yet that that is hidden, do not reveal to anyone,
unless it is revealed to you to do so."
168.
And immediately, I arose,
I, Melchizedek,
and I began to [give thanks to] God [the All-Father]
169.
that I should rejoice ...
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... while he is acting [...] living [...] I said,
170.
"I ...
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[page [16]
171.
... and I will not cease, from now on, forever, O Father of the All,
because you have had pity on men,
172.
and you have sent the angel of light [...] from your aeons [...] to reveal [...].
173.
When he came, he caused me to be raised up from ignorance,
and from the fructification of death to life.
174.
For I have a name:
I am Melchizedek, the Priest of God Most High;
175.
I know that it is I
who am truly the image of the true High-Priest of God Most High,
and [...] the world.
176.
For it is not a small thing that God [the Father of All deal] with [me generously]
while he [count me]
and [my people among] the angels that dwell upon the Earth.
177.
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178.
... is the sacrifice of [...],
whom Death deceived.
179.
When he died,
he bound them with the natures that are leading them astray.
180.
Yet he offered up offerings [of prayer for the slain] cattle, saying,
181.
"I gave them to Death,
and the angels, and the [...] demons
[for a] living offering [before the altars of God]. India
182.
Yet I have offered my life up to you for an offering,
together with those that are mine,
to you, Father of the All,
183.
and to those whom you love,
who have come forth from you who are holy and living.
184.
And according to the perfect laws,
I shall pronounce my name
as I receive baptism now and forever,
185.
for a name among the living and holy names,
and wthin the waters (of purification and regeneration).
Amen."
the Second Book of Melchizedek CHAPTER EIGHT
Division [186]-[210]
2ND MELCHIZEDEK
186.
Holy are you, Holy are you, Holy are you,
O Father of the All,
who truly exists, [and yet who] does not exist,
Abel Baruch [...], for ever and ever, Amen.
187.
Holy are you, Holy are you, Holy are you,
Mother of the aeons,
Barbelo, for ever and ever, Amen.
188.
Holy are you, Holy are you, Holy are you,
First-born of the aeons,
Doxomedon [...], for ever and ever, Amen.
189.
Holy are you, Holy are you, Holy are you, ...
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... for ever and ever, Amen.
190.
Holy are you, Holy are you, Holy are you, ...
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... first aeon,
Harmozel, for ever and ever, Amen.
191.
Holy are you, Holy are you, Holy are you,
commander,
luminary of the aeons,
Oriael, for ever and ever, Amen.
[page 18]
192.
Holy are you, Holy are you, Holy are you,
commander of the aeons,
man-of-light,
Daveithe, for ever and ever. Amen.
193.
Holy are you, Holy are you, Holy are you,
commander-in-chief,
Ele-leth ...
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... the aeons ...
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... for ever and ever, Amen.
194.
Holy are you, Holy are you, Holy are you,
good god of the beneficent words,
... Miro-cheiro-thetou, for ever and ever, Amen.
195.
Holy are you, Holy are you, Holy are you,
Commander-in-chief of the All,
Jesus Christ, for ever and ever, Amen.
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196.
... blessed [...] confession.
197.
And [...] confess him [...] now [...],
then it becomes [...] fear and [...],
198.
fear and [...] disturb [...] surrounding them [...],
in the place that has a great darkness in it, the initiation ritual of Iachus
199.
and many [...] appear [...] there [...] appear ...
200.
201.
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[page [19]
202.
And [...] they were clothed with [...] all,
and ...
203.
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204.
205.
... disturbances.
206.
They gave [unto me] their words of oath [and covenant],
and they said to me,
207.
"[...],
Melchizedek, Priest of God Most High,"
208.
[...] they spoke as though [...] their mouths [...] in the All ...
209.
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210.
the Second Book of Melchizedek CHAPTER NINE
Division [211]-[235]
2ND MELCHIZEDEK
211.
212.
213.
... lead astray ...
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[page[20]
214.
... with his [...] worship, and [...] faith,
and [...] his prayers, and ...
215.
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... those that are his [...] first ...
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216.
... They did not care that the priesthood that you perform,
that is from ...
217.
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... in the counsels of [...] Satan [...],
the sacrifice [...] his doctrines ...
218.
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... of this aeon ...
219.
4 lines unavailable
220.
221.
... that exist(s) in [...],
lead(s) astray ...
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[page [21]
222.
... and some ...
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223.
... he gave them to ...
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... and 13 ...
224.
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225.
226.
227.
228.
229.
230.
231.
232.
[page 22]
233.
... throw him [...],
in order that you might ...
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... for immediately, [...],
by means of [...] on the ground.
234.
The ...
235.
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the Second Book of Melchizedek CHAPTER TEN
Division [236]-[275]
2ND MELCHIZEDEK
236.
237.
238.
239.
240.
241.
242.
243.
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244.
245.
246.
247.
248.
249.
250.
251.
252.
253.
254.
255.
[page 24]
256.
257.
258.
259.
260.
261.
262.
263.
264.
265.
266.
267.
268.
269.
... men.
270.
And [...] you all struck me,
[...] you threw me, [...] corpse.
271.
And you crucified me from the 3rd hour of the Sabbath-eve until the 9th hour.
272.
And after these things, I arose from the dead,
[...] came out of [...] into me,
273.
[...] my eyes saw [...],
they did not find anyone ...
274.
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275.
the Second Book of Melchizedek CHAPTER ELEVEN
Division [276]-[300]
2ND MELCHIZEDEK
276.
277.
278.
279.
280.
281.
282.
[page 25]
283.
... greeted me [...].
284.
They said to me,
"Be strong, O Melchizedek, great High-priest of God Most High,
285.
for the archons, who are your enemies, made war;
286.
yet you have prevailed over them, and they did not prevail over you,
and you endured, and you destroyed your enemies.
287.
[...] of their [...] will rest in any [...] that is living and holy [...]
those that exalted themselves against him in [...] flesh ...
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288.
289.
290.
291.
292.
293.
294.
295.
296.
297.
[page 26]
298.
"... with offerings,
working on that that is good,
fasting with fasts.
299.
These revelations, do ye not reveal to anyone in the flesh,
since they are incorporeal,
unless it is revealed to you to do so."
300.
When the brethren who belong to the generations of life had said these things,
they were taken up to the regions above all the heavens.
Amen
Translated by S. Giversen and B. Pearson, from that of J. Robinson