University of Edinburgh
David W. Kim is a Visiting Research Fellow at the University of Edinburgh. His fields of teaching and research include Gnosticism, the Nag Hammadi Literature, Coptic Studies, the New Testament, Dead the Sea Scrolls, Religions in Late Antiquity, early Christianity, the History of Religions, and Asian Religions. He has written on Mary and Her Public Actions in Thomas, Intercultural Transmission in the Medieval Mediterranean,Women in the Qumran Community, The Community Rules of Thomas in the ‘Fifth Gospel, Revivals Awaken Generations, and the Wind-Blowing Desert: Thomasine Scholarship.
The narrator of Tchacos Judas uniquely depicts the powerless host of angels of the stars over the great and holy generation, like the ones born of the corruptible aeon. The great invisible Spirit dwelling in the great and boundless aeon created an angelic Self-Generated as the god of the light. Four angels came into being to be the attendees of the angelic Self-Generated who also created Adamas and luminaries. The mystical numerology of 12, 24, 72, and 360 were applied to the luminaries, in accordance with the will of the invidual Spirit. What does the astrological revelation mean? Is it original or the transmission of an original? Is it from the Mediterranean regional astrology of Greek, Egyptian, Jewish, or Mesopotamian (including Iranian lore)? How would the community understand the astrological idea in relation to their fate? The names of El, Nebro (Yaldabaoth), Saklas, Seth, Galila, Yobel, and Adonaios are representative of the astrological icons, but the figure and role of the stars are quite diversely interpretative in terms of involving the fate of human beings. This article, based on the ancient manuscript of Tchacos Codex 33-58, will explore the sapiential image of the Judas astrology and argue a Sethian iconography in the context of the second century cosmological syncretism.