Go to Related Reading
About this book

Antiquities of the Jews, Book 1

About this book
Chapter 10

1 Abraham, upon hearing of their plight, worried about Lot, his relative, and also felt compassion for the Sodomites, his neighbors and friends. He hastened to help, and on the fifth night attacked the Assyrians near Dan (the other spring of the Jordan). Striking before they armed themselves, he killed many in their beds, and others, drunk, fled. Abraham chased them for two days, herding them as a group to Hoba, near Damascus, proving that victory doesn’t hinge on numbers but on soldiers’ spirit and courage, for with a mere three hundred and eighteen servants plus three friends, he defeated a massive army. The rest retreated in humiliation. 2 After rescuing the Sodomite captives, including Lot, Abraham came home in peace. The king of Sodom met him in the King’s dale, where Melchizedek, king of Salem (meaning “righteous king,” an apt title, for he truly was righteous) and also priest of God, welcomed him and his men generously, providing abundant provisions.⁠ As they dined, he praised Abraham and blessed God for subduing his enemies beneath him. After Abraham gave him a tenth of his spoils, Melchizedek gladly accepted. The king of Sodom requested that Abraham keep the loot but restore his citizens, and Abraham refused the reward, taking only what his men had already eaten, but still insisting his three friends—Eschol, Enner, and Mambre—take their rightful share. 3 God commended Abraham’s virtue, declaring he would not lose the good things he deserved for such great deeds. Abraham asked what use these blessings were without an heir, since he remained childless. God replied that He would bless him still more, granting him a son, whose descendants would be countless like the stars. Hearing that, Abraham made a sacrifice as God instructed: taking a three-year-old heifer, a three-year-old she-goat, a three-year-old ram, a turtledove, and a pigeon, dividing the three older animals but not the birds. Then, before erecting his altar, as birds of prey swooped down for the carcasses, a divine voice said his descendants would be mistreated for four hundred years in Egypt but would overcome the Canaanites in war and inherit their lands. 4 Abraham lived near an oak named Ogyges in Canaan, not far from Hebron, but was troubled at Sarah’s barrenness. He pleaded with God for a male heir; God promised to give him children just as He had been providing for him since leading him from Mesopotamia. Sarah, following God’s will, presented Abraham with her Egyptian maidservant Hagar so she might bear children by her. But after becoming pregnant, the maidservant gloated and disrespected Sarah, imagining her son would succeed. Abraham surrendered her to Sarah’s discipline, and Hagar fled from harsh treatment. In her despair, she begged God for mercy. A divine angel found her in the wilderness and told her to return, promising that if she accepted this wise counsel, she would have a son who would one day rule the country. If she refused God and kept going, she would perish. Touched by this, Hagar went back, obtained forgiveness, and bore Ishmael, which means “Heard by God,” as God listened to her plea. 5 Ishmael was born to Abraham when he was eighty-six; and when Abraham was ninety-nine, God revealed Himself again, promising a son by Sarah and naming him Isaac, saying many nations and kings would come from him, possessing all of Canaan by war from Sidon to Egypt. He also commanded circumcision of their sons on the eighth day after birth, to keep Abraham’s family free of foreign entanglements. Abraham asked God about Ishmael, whether he might live; God promised Ishmael a long life and that he would become the father of many nations. Abraham then gratefully obeyed. He, all his household, and his son Ishmael were circumcised; Ishmael was thirteen that day, Abraham ninety-nine.

Book 2

Texts in conversation

Compare 1Q20 22:14 and Josephus, Antiquities of the Jews 1.10.2

Dead Sea Scrolls, Biblical Retellings · Classical

Share:

Summary

Josephus and the Genesis Apocryphon portray Melchizedek positively, as a priest who blesses Abraham and receives a tithe from him. Both uphold his priestly role and authority and expand the biblical story while preserving its main features.

Passages

1Q20 22:14

Dead Sea Scrolls, Biblical Retellings · Genesis Apocryphon
12 the captives that they had taken he brought back. And the king of Sodom heard that Abram had brought back all the captives 13 and all the plunder, and he went up to meet him. And he came to Salem, which is Jerusalem, while Abram was camped in the valley of 14 Shaveh, which is the valley of the king, the valley of Beth-hakerem. And Melchizedek king of Salem brought out 15 food and drink for Abram and for all the men who were with him. And he was the priest of God Most High. And he blessed 16 Abram and said, “Blessed is Abram by God Most High, Lord of heaven and earth, and blessed is God Most High, 17 who has delivered your enemies into your hand.” And he gave him a tithe of all the property of the king of Elam and his allies. 18 Then the king of Sodom drew near and said to Abram, “My lord Abram,
160–60 BCE (scholarly estimate) Read in 1Q20

Josephus, Antiquities of the Jews 1.10.2

Classical
2 After rescuing the Sodomite captives, including Lot, Abraham came home in peace. The king of Sodom met him in the King’s dale, where Melchizedek, king of Salem (meaning “righteous king,” an apt title, for he truly was righteous) and also priest of God, welcomed him and his men generously, providing abundant provisions. As they dined, he praised Abraham and blessed God for subduing his enemies beneath him. After Abraham gave him a tenth of his spoils, Melchizedek gladly accepted. The king of Sodom requested that Abraham keep the loot but restore his citizens, and Abraham refused the reward, taking only what his men had already eaten, but still insisting his three friends—Eschol, Enner, and Mambre—take their rightful share.

References

"... Why, then, is the Talmudic discussion silent on the matter of Melchizedek’s circumcision? Given the thrust of the discussion, one might reasonably suggest that the text takes for granted that Melchizedek was indeed circumcised, in order to fulfil the priestly office. But then why does it emphasize instead the transfer of priesthood to Abraham? An explanation of this difficulty may, once more, originate in pre-Rabbinic attitudes to Melchizedek. Again, evidence from Qumran, this time in the shape of the Genesis Apocryphon from cave 1 (1Qap-Gen) provides assistance. (See D.A. Machiela, The Genesis Apocryphon (1Q20): A Reevaluation of its Text, Interpretive Character, and Relationship to the Book of Jubilees) This Aramaic ‘re-writing’ of episodes from Genesis certainly pre-dates the Christian era, and is intent on presenting Abraham as a sacrificing priest ..."
C. T. R. Hayward, Targums and the Transmission of Scripture into Judaism and Christianity, SAIS 10 (Leiden: Brill, 2010), 384–385.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

Your feedback

1Q20 22:14 and Josephus, Antiquities of the Jews 1.10.2

Leave a comment

Your questions and comments are welcome!

Comments

Glossary

Search the Library