The Mystery of Melchizedek
Introduction
The figure of Melchizedek has fascinated scholars and theologians for centuries, appearing in both canonical and extrabiblical sources with diverse interpretations and roles. His brief but significant mentions in the Bible have inspired traditions that traverse religious, historical, and cultural boundaries. Melchizedek is often depicted as both king and priest, bridging temporal authority and spiritual devotion in a manner that predates and transcends the Israelite priesthood. This study seeks to explore Melchizedek’s portrayal across various texts, including the Book of Genesis, Psalms, the Epistle to the Hebrews, and additional ancient writings such as the Dead Sea Scrolls, the Talmud, and apocryphal texts. By examining these sources, we aim to shed light on his enigmatic role, theological significance, and how he serves as a lens through which deeper truths about Jesus' priesthood and messianic identity can be understood.
Melchizedek in the Canonical Bible
The Book of Hebrews
The Sadducean high priesthood in the Temple demanded of Yeshua, "By what authority are you doing these things, and who gave you authority to do this?" Just as Messiah is greater than David (because David calls the Messiah master and the Messiah is seated at the right hand of God), so too, he is greater than the Aaronic priesthood.
The Messiah’s authority comes directly from God, and his priesthood is compared to that of Melchizedek. Psalm 110, which places the Messiah at the right hand of God, also proclaims him as "a priest in the order of Melchizedek." We will explore this reference in more detail shortly.
At what point did the Messiah become "a priest forever after the order of Melchizedek?" The writer of Hebrews explains that it happened through the transformation of his resurrection. He refers to the period of time before Yeshua's resurrection as "the days of his flesh," i.e., his normal human body. In that mortal state, Yeshua prayed passionately for salvation from death. The exhorter specifically references the Master's prayers in Gethsemane on the night before he suffered: "Father, if you are willing, take this cup from me, but not my will but your will." Facing the cross, he prayed through to the resurrection.
The Messiah did not attain his resurrection and heavenly priesthood merely as a right of privilege based on his sonship. He needed to first pass through sufferings and trials to prove his allegiance and obedience to his Heavenly Father. Yeshua submitted himself to suffering; he took up his cross and carried it. He chose to lose his life so that he might find it, and through his suffering, he was made "perfect." He obtained the resurrection and the heavenly declaration, "You are a priest forever after the order of Melchizedek."
The author of Hebrews aims to help the reader understand who Jesus is, using Melchizedek as a comparison rather than focusing on Melchizedek himself. The text's purpose is not to present Melchizedek as a central figure but to illustrate the nature of Jesus' priesthood. By comparing Jesus to Melchizedek, the author emphasizes the unique and eternal aspects of Jesus' priesthood.
For this Melchizedek, king of Salem and priest of the Most High God, met Abraham as he was returning from the slaughter of the kings and blessed him. Abraham also gave him a tenth of all the spoils. By the translation of his name, Melchizedek is "king of righteousness" (Βασιλεὺς Δικαιοσύνης), and he is also "king of Salem," meaning "king of peace." He is described as being without father, without mother, without genealogy, having neither beginning of days nor end of life, but resembling the Son of God, he remains a priest perpetually (ἀφομοιωμένος δὲ τῷ Υἱῷ τοῦ Θεοῦ, μένει ἱερεὺς εἰς τὸ διηνεκές). (Hebrews 7:1-3, NASB)
The Book of Hebrews represents a key source for understanding Melchizedek, with many interpretations shaped retrospectively through the lens of what Jesus represents. We will delve into the argument presented by the author of Hebrews in greater detail shortly.
Genesis
The Torah does not reveal much about Melchizedek. Three short verses in Genesis (14:18-20) tell us that Melchizedek was a king; he ministered as a priest of God, ruled a city called Salem, worshiped God Most High, blessed Abraham, and received tribute from him. The Torah does not provide any further information beyond those sparse details. As with Enoch in Genesis 5, the mysterious Melchizedek invited embellishment.
The author of Hebrews appears to draw on traditions rooted in canonical literature, particularly Genesis 14, where the story first unfolds:
Melchizedek, king of Salem, brought out bread and wine. Now he was priest of the Most High God. He blessed Abram, saying, "Blessed be Abram by the Most High God, Creator of heaven and earth. Worthy of praise is the Most High God, who delivered your enemies into your hand." Abram gave Melchizedek a tenth of everything. (Gen 14:18-20, NET, slightly modified)
Was Melchizedek a name or a title? One could strongly argue that Melchizedek was not a personal name. The name Malchi-Tzedek means "King of Righteousness." It seems to have functioned as an honorific enthronement title, like the name Abimelech (Father of a King) or the title Messiah (Anointed One, i.e., Christ). The title "messiah" (anointed one) applied to every king of Israel because the kings of Israel received anointing as a symbol of their investiture into the office of monarch. Likewise, it's possible that every king of Salem bore the title Melchizedek. We do not know the personal name of the Melchizedek who met Abraham in Genesis 14.
The title "King of Righteousness" readily lends itself to messianic associations. Just as Yeshua rightly wears the title of Messiah, one might also assign him the title King of Righteousness. The Prophet Jeremiah suggests as much:
Behold, the days are coming ... when I will raise up for David a righteous Branch; and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. Jeremiah 23:5)
Notice how the Torah's description of this otherwise obscure Canaanite king overlaps with messianic expectations. Melchizedek ruled as king over the Canaanite city of Salem. The Bible identifies Salem as the ancient name for Jerusalem. Psalm 76:3(2) equates Salem with Zion (i.e., Jerusalem), saying, "His tabernacle is in Salem; His dwelling place also is in Zion" (NASB). The association with Jerusalem heightens the messianic imagery.
The idea of a "king of righteousness" ruling over Jerusalem points toward the Messianic Era. When Messiah comes, Jerusalem will be the capital city of the kingdom of heaven on earth, and the Messiah will reign in righteousness.
Furthermore, the author of Hebrews points out that the term "King of Salem" could be read as "King of Peace" (Hebrews 7:2). Jewish eschatology waits for the righteous Messiah son of David to take up his father's throne in Jerusalem and inaugurate an era of universal peace as the "Prince of Peace.
Melchizedek came out from Jerusalem and set a table of "bread and wine" before Abraham and his men. In the coming kingdom, the Messiah will set a table for Abraham and his children, as Yeshua said, "Many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven" (Matthew 8:11). Melchizedek, the king of righteousness, the king of Jerusalem, and the king of peace, gave Abraham a foretaste of the great banquet of the Messianic Era.
The Torah also identifies Melchizedek as a priest of God Most High. Functioning in that dual role of king and priest, he blessed Abraham, and he blessed God. Who was this mighty priest-king, bestowing blessing on Abraham and receiving tribute from him?
Melchizedek appears in the Torah "without father, without mother, without genealogy, having neither beginning of days nor end of life, which is simply to say that the Torah provides none of those details for Melchizedek. His puzzling appearance in the Torah, without any genealogical information or further explanation, inspired speculation.
The translators of the Hebrew Bible into Aramaic seem to have preserved a tradition regarding Melchizedek that appears in the translation of Genesis 14:18-20. In Targum Pseudo-Yonatan, Melchizedek is identified as "Shem, the son of Noah." The Targums serve as some of the earliest Jewish commentaries available, offering a paraphrased version of the text that reveals their understanding and interpretation of its meaning.
The chronologies in the genealogies of Genesis 11 indicate that Shem remained alive during the days of Abraham, so why not? That would mean that Melchizedek was Abraham's great, great, great grandfather, ten generations removed.
The book of Hebrews more-or-less contradicts that traditional explanation. The exhorter insists that no one knows Melchizedek's ancestry. He uses the absence of Melchizedek's ancestry to justify Yeshua's entrance into a messianic priesthood "in the order of Melchizedek."
The author of Hebrews takes note that the Torah never mentions Melchizedek's death:
He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever. (Hebrews 7:3)
Psalms
Another place we can find Melchizedek in the canonical Bible is within the book of Psalms.
Here is the LORD's proclamation to my lord: "Sit down at my right hand until I make your enemies your footstool!" The LORD extends your dominion from Zion: "Rule in the midst of your enemies!"... The LORD makes this promise on oath and will not revoke it: "You are an eternal priest after the pattern of Melchizedek." (Psalm 110:1-2, 4, NET)
The Book of Psalms, much like the prophetic book of Zechariah, hints at a Messiah who embodies the promises made to both Judah and Joseph. Psalm 110, for example, depicts a king-priest figure similar to Melchizedek, a priest-king from the days of Abraham, potentially even identifying the Messiah directly with Melchizedek. This suggests a Messiah who is both a king like David and a priest like Melchizedek, combining royal and priestly roles in a single figure. The text points to various messianic paradigms that are echoed in other ancient Jewish texts, such as the Testament of Naphtali, the Qumran scrolls, and the Talmud, which speak of different messianic figures.
Moreover, Psalm 110 portrays a heavenly king whose nature blurs the line between divine and human. This idea is supported by the way ancient interpreters and texts like Daniel’s vision of a “son of man” and the Dead Sea Scrolls' Melchizedek character view the Messiah. Daniel's "son of man" is a heavenly figure given authority over all nations by God. Similarly, the figure in Psalm 110, depicted as sitting at God's right hand, indicates a powerful, divine-like king. The psalmist even refers to this king as "elohim," a term usually reserved for God, confirming the divine status of the king (Psalm 45:6, Hebrews 1:8).
Comparing Melchizedek in Hebrews, Genesis, and Psalm 110
Not just anyone can serve as a priest in the Temple of God. The Torah limits the Levitical priesthood to the sons of Aaron. The priesthood belongs to Aaron and his sons in perpetuity:
The priesthood shall be theirs by a statute forever. Thus you shall ordain Aaron and his sons. (Exodus 29:9)
The words "a statute forever" describe a commandment that will never be revoked "until heaven and earth pass away" (Matthew 5:18). Consequently, the priesthood belongs to the house of Aaron from generation to generation. In the Second Temple Era, priests who wanted to serve in the Sanctuary needed to provide genealogical evidence proving their Aaronic pedigree (Ezra 2:62-63). Even into our day, the descendants of Aaron know who they are. Stringent legal rulings pertaining to priestly families have preserved the genealogical lines.
According to Jewish law, priests may not marry proselytes. Additional prohibitions and prerogatives unique to the priesthood have preserved family identity from generation to generation. The right to serve as a priest belongs exclusively to the descendants of Aaron. So how can Yeshua be considered a priest? He is a son of David from the tribe of Judah, not a Levite or a son of Aaron.
The author of Hebrews points out that, according to the Torah, Melchizedek was also a priest of God Most High, yet he "does not have his descent from" the sons of Aaron. This indicates that the Torah makes room for a different kind of priesthood, namely, "the order of Melchizedek." Unlike the priestly order of Aaron, participation in the order of Melchizedek cannot be based on family ancestry because the Torah provides no genealogical information for Melchizedek. If so, by what criteria could one qualify for the priestly order of Melchizedek? The exhorter deduces a new criterion for serving in Melchizedek's priesthood from the words "a priest forever" in Psalm 110. He infers that anyone serving in the Melchizedekian priesthood must do so forever. Therefore, to qualify for the position, the candidate must be immortal. As we have seen in Hebrews, the author takes note that the Torah never mentions Melchizedek's death.
On the other hand, if the exhorter intends to imply that Melchizedek obtained immortality, ascended, and remains an eternal priest in the presence of God, he negates his own argument about Yeshua entering into that position by virtue of his unique attainments and exalted status. It seems more in keeping with the discussion to understand that the exhorter only intends to exploit the Torah's silence on the death of Melchizedek to make a rhetorical point. Melchizedek can be said to be "resembling the Son of God" in that the Torah does not mention his death, and as such, "he continues a priest forever" in the Torah's narrative. It's an argument from silence intended to characterize the type of priesthood that Yeshua enters. The Torah's silence on Melchizedek's ancestry and death makes him a fitting archetype for Yeshua. The statement isn't intended to imply anything more than that about the literal Melchizedek.
The author of Hebrews argues that the Melchizedekian priesthood, whatever it might be, occupies a higher station than the Aaronic priesthood. Follow the simple logic. The Torah requires the Jewish people to pay tithes to the Levites, and the Levites must pay a "tithe of the tithe" to the sons of Aaron, the priests (Numbers 18:24-26). The Levites and priests who receive the tithes and the rest of the Jewish people who must pay the tithes are all children of Abraham. Yet Abraham, who occupies a station of honor higher than that of his descendants, gave a tithe to Melchizedek. This implies that Melchizedek, whoever he was, occupied a station of greater honor than that of the Levites and the Aaronic priesthood.
And Melchizedek] blessed him who had the promises. It is beyond dispute that the inferior is blessed by the superior. (HEBREWS 7:6-7)
The exhorter interrupts his argument regarding the tithe with an additional argument to prove that Melchizedek occupied a higher spiritual station than Abraham and that, consequently, the priesthood of Melchizedek occupies a higher station than that of the Levitical priest-hood. The exhorter points out that if Abraham had been superior to Melchizedek, protocol would have demanded that Abraham confer the blessing upon Melchizedek rather than receiving a blessing from his inferior. This social norm might not be self-evident to us today, but it was "beyond dispute" in the Apostolic Era. The fact that Melchizedek blessed Abraham indicates that Abraham and his descendants-including the Levites and the Aaronic priesthood-occupy a lower spiritual station than that of Melchizedek.
A father occupies a higher station of respect than his children. Abraham occupies a higher station than his great-grandson Levi, the progenitor of the Levites and the Aaronic priesthood. At the time of his encounter with Melchizedek, the entire Levitical tribe remained "in the loins of Abraham, so to speak. If Abraham, the grandfather of Levi and the Aaronic priesthood, paid tithes to Melchizedek, we can conclude that Melchizedek occupies a station higher than that of Aaron and the Levitical priesthood.
Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron? (HEBREWS 7:11)
What does it mean that "the people received the law" through the Levitical priesthood? Moses made the Levitical priesthood custodians of the Torah. They were also responsible for interpreting it and transmitting it to future generations (Deuteronomy 17:9-11, 17:18, 31:9; Malachi 2:7).
Nevertheless, that doesn't seem to be the point the exhorter intends to make in Hebrews 7:11. Instead, it seems that the exhorter has in view the divine rites and ministrations performed by Moses and the priesthood at Mount Sinai (Hebrews 9:18-22). By means of those atoning ceremonies and sacrifices, the revelation of the Torah came to the people of Israel through the agency of the Levitical priesthood.
The apostles refer to the unchanging state of permanence enjoyed by the resurrected in the World to Come as "the perfect." To enter "the perfect" is to enter the resurrected state and the World to Come. Employing the same language, the exhorter observes, "The Torah made nothing perfect" (Hebrews 7:19). If the Levitical priesthood were capable of ushering people into the resurrected state of the World to Come through the ceremonies and sacrifices prescribed in the Torah, there would have been no reason for God to install the Messiah into the higher priestly order of Melchizedek. The exhorter argues that there would be no need for another priestly order at all.
This becomes even more evident when another priest arises in the likeness of Melchizedek, who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life. (HEBREWS 7:15-16)
The author of Hebrews has already argued that, unlike entrance into the Aaronic priesthood, entrance into the Melchizedekian priesthood is not predicated on ancestry. If it were, the Torah would have provided Melchizedek's ancestry. Instead, the exhorter finds a different criterion for entrance into the order of Melchizedek-"an indestructible life":
A candidate for the priesthood of Melchizedek must be "a priest forever." This is the "metathesis of the law" mentioned in Hebrews 7:12. The higher heavenly criteria that qualifies a candidate for the heavenly priesthood is not Aaronic ancestry but immortality. The exhorter derives this metathetical criterion from Psalm 110, which describes the Messiah as "a priest forever":
For it is witnessed of Him, "You are a priest forever after the order of Melchizedek" (Hebrews 7:17)
Mortal men need not apply for the position. The exhorter concludes that the Messiah entered the order of Melchizedek based not on his ancestry but on the criteria of his indestructible life-something he obtained through his resurrection from the dead. The rest of Hebrews 7 further explores the implications of that new criterion for priesthood.
Melchizedek in the Dead Sea Scrolls
Similarly to the Canonical Bible, the Dead Seas Scrolls does not contain a large portion of literature about Melchizedek. The Dead Sea Scrolls are also fragmented. Two references to Melchizedek are:
1Q17 II 7 "[the chiefs of the princes of the marv]ellous [priesthoods] of Melch[izedek]" (Reconstructed and translated by E.J.C. Tigchelaar and F. García Martínez)
Songs of the Sabbath Sacrifice (4Q401 11 3) "[Melchi]zedek, priest in the assemb[ly of God]' (Reconstructed and translated by C. Newsom)
In addition to these sources, the Genesis Apocryphon, part of the Dead Sea Scrolls, is a retelling and expansion of stories found in the Book of Genesis, and it includes an elaboration of the events in Genesis 14. The text offers a fuller narrative concerning the encounter between Abram (Abraham) and Melchizedek, as well as the events surrounding the defeat of the kings.
Another text from the Dead Sea Scrolls that prominently features Melchizedek as the central figure is known as 11Q13, or “The Melchizedek Scroll”, sometimes referred to as “The Coming of Melchizedek”.
11QMelchizedek (11Q13)
The second text, 11QMelchizedek (11Q13), dating around 100 BC, describes the heavenly hero Melchizedek, who will comfort Zion, free people from iniquities, atone for the Sons of Light (ii.6, 8, 13, 25), and destroy Belial (i.13, 25). Melchizedek is identified as God or elohim, linking him to the divine council in Psalm 82 and the judge of the peoples in Psalm 7 (ii.10-11). He is also associated with the ETERNAL from Isaiah 61:2, reinterpreted as the year of Melchizedek’s favor (ii.9, 19). Furthermore, Melchizedek is connected to the suffering servant of Isaiah 52:7 and 61:2-3, and the prince/messiah of Daniel 9:25-26, suggesting that like these figures, Melchizedek might share a similar fate of suffering and death.
[…][And it will be proclaimed at] the end of days concerning the captives as [He said, To proclaim liberty to the captives (Isa. Ixi, 1). Its interpretation is that He] will assign them to the Sons of Heaven and to the inheritance of Melchizedek; f[or He will cast] their [lot] amid the portions of Melchize]dek, who will return them there and will proclaim to them liberty, forgiving them [the wrong-doings] of all their iniquities. [..]
[...]And this thing will [occur] in the first week of the Jubilee that follows the nine Jubilees. And the Day of Atonement is the e[nd of the] tenth [Ju]bilee, when all the Sons of [Light] and the men of the lot of Mel[chi]zedek will be atoned for. [And] a statute concerns them [to provide them with their rewards. For this is the moment of the Year of Grace for Melchizedek. [And h]e will, by his strength, judge the holy ones of God, executing judgement as it is written concerning him in the Songs of David, who said, ELOHIM has taken his place in the divine council; [...]
[…] And Melchizedek will avenge the vengeance of the judgements of God.. and he will drag [them from the hand of Belial and from the hand of all the sp[irits of] his [lot]. And all the 'gods [of Justice' will come to his aid [to] attend to the de[struction] of Belial. [...]
For followers of Jesus, we see many parallels between the expected Melchizedek character described here in 11QMelchizedek (11Q13) and Jesus.
Melchizedek in 2 Enoch
2 Enoch, also known as "The Book of the Secrets of Enoch" or "Slavonic Enoch", is a work attributed to the biblical patriarch Enoch, who is described in Genesis as having "walked with God" and being taken to heaven without experiencing death. The text is part of the Old Testament Pseudepigrapha and dates to the first century CE (though some scholars argue for an earlier or later date). It survives primarily in Slavonic manuscripts, hence its alternative name.
Overall, 2 Enoch serves as a fascinating example of Jewish apocalyptic literature, focusing on Enoch’s role as a heavenly scribe and mediator of divine mysteries, while also deepening the portrayal of figures like Melchizedek in ways that influenced later religious traditions.
In 2 Enoch, there is a narrative detailing the miraculous birth of Melchizedek, offering a distinctive tradition regarding his origins and portraying him as born under extraordinary and supernatural circumstances. While the Targums present a tradition of Melchizedek as a son of Noah, 2 Enoch introduces a different tradition, depicting Melchizedek as the son of Noah’s brother.
Behold, the wife of Nir, (whose) name was Sopanim, being sterile and never having at any time given birth to a child by Nir - And Sopanim was in the time of her old age, and in the day of her death. She conceived in her womb, but Nir the priest had not slept with her, nor had he touched her, from the day that the LORD had appointed him to conduct the liturgy in front of the face of the people. And when Sopanim saw her pregnancy, she was ashamed and embarrassed, and she hid herself during all the days until she gave birth. And not one of the people knew about it.
And when 282 days had been completed, and the day of birth had begun to approach, and Nir remembered his wife, and he called her to himself in his house, so that he might converse with her. (And) Sopanim came to Nir, her husband; and, behold, she was pregnant, and the day appointed for giving birth was drawing near.
And Nir saw her, and he became very ashamed. And he said to her, "What is this that you have done, O wife? And (why) have you disgraced me in front of the face of these people? And now, depart from me, and go where you began the disgrace of your womb, so that I might not defile my hand on account of you, and sin in front of the face of the LORD."
And Sopanim spoke to Nir, her husband, saying, "O my lord! Behold, it is the time of my old age, and the day of my death has arrived. I do not understand how my menopause and the barrenness of my womb have been reversed." And Nir did not believe his wife, and for the second time he said to her, "Depart from me, or else I might assault you, and commit a sin in front of the face of the LORD." And it came to pass, when Nir had spoken to his wife, Sopanim, that Sopanim fell down at Nir's feet and died.
And a child came out from the dead Sopanim. And he sat on the bed at her side. And Noe and Nir came in to bury Sopanim, and they saw the child sitting beside the dead Sopanim, and wiping his clothing.
And Noe and Nir were very terrified with a great fear, because the child was fully developed physically, like a three-year-old. And he spoke with his lips, and he blessed the LORD. And Noe and Nir looked at him, and behold, the badge of priesthood was on his chest, and it was glorious in appearance. And Noe and Nir said, "Behold, God is renewing the priesthood from blood related to Us, just as he pleases." And Noe and Nir hurried, and they washed the child, and they dressed him in the garments of priesthood, and they gave him the holy bread and he ate it. And they called his name Melkisedek.
And Noe and Nir lifted up the body of Sopanim [..1 and they built a shrine for her. Noe and Nir and Melkisedek came, and they buried her publicly. And Noe said to his brother Nir, "Look after this child in secret until the time, because people will become treacherous in all the earth, and they will begin to turn away from God, and having become totally ignorant, they will put him to death."
And then Noe went away to his own place. And great lawlessness began to become abundant over all the earth in the days of Nir. And Nir began to worry excessively, especially about the child, saying, "How miserable it is for me, eternal LORD, that in my days all lawlessness has begun to become abundant over the earth. And I realize how much nearer our end is, {and} over all the earth, on account of the lawlessness of the people.
"And now, LORD, what is the vision about this child, and what is his destiny, and what will I do for him? Is it possible that he too will be joined with us in the destruction?"
And the LORD heeded Nir, and appeared to him in a night vision. He said to him, "Nir, the great lawlessness which has come about on the earth among the multitude {which} I shall not tolerate. And behold, I desire now to send out a great destruction onto the earth, and everything that stands on the earth shall perish.
"But, concerning the child, don't be anxious, Nir; because in a short while I shall send my archistratig, Michael. And he will take the child, and put him in the paradise of Eden, in the Paradise where Adam was formerly for 7 years, having heaven open all the time up until when he sinned.
"And this child will not perish along with those who are perishing in this generation, as I have revealed it, so that Melkisedek will be the priest to all holy priests, and I will establish him so that he will be the head of the priests of the future."
And Nir arose from his sleep and blessed the LORD who had appeared to him, saying, "Blessed be the LORD, the God of my fathers, who has told me how he has made a great priest in my day, in the womb of Sopanim, my wife. Because I had no child in this tribe who might become the great priest, but this is my son and your servant, and you are the great God.
"Therefore honor him together with your servants and great priests, with Sit, and Enos, and Rusi, and Amilam, and Prasidam, and Maleleil, and Serokh, and Arusan, and Aleem, and Enoch, and Methusalam, and me, your servant Nir.
And behold, Melkisedek will be the head of the 13 priests who existed before. And afterward, in the last generation, there will be another Melkisedek, the first of 12 priests. And the last will be the head of all, a great archpriest, the Word and Power of God, who will perform miracles, greater and more glorious than all the previous ones.
"He, Melkisedek, will be priest and king in the place Akhuzan, that is to say, in the center of the earth, where Adam was created, and there will be his final grave. And in connection with that archpriest it is written how he also will be buried there, where the center of the earth is, just as Adam also buried his own son there - Abel, whom his brother Cain murdered; for he lay for 3 years unburied, until he saw a bird called Jackdaw, how it buried his own young. I know that great confusion has come and in confusion this generation will come to an end; and everyone will perish, except that Noe, my brother, will be preserved. And afterward there will be a planting from his tribe, and there will be other people, and there will be another Melkisedek, the head of priests reigning over the people, and performing the liturgy for the LORD." (2 Enoch 71, trans. F. Andersen)
The text emphasizes that Sopanim, the wife of Nir (Noah’s brother), was sterile and had never given birth, and her conception occurred at a time when she was old and near death. The implication is that her pregnancy was miraculous, suggesting a divine intervention, similar to biblical stories like Sarah (mother of Isaac) or Elizabeth (mother of John the Baptist). The narrative specifies that Nir, as a priest, had not been intimate with Sopanim since his appointment to priestly duties. When Nir discovers her pregnancy, he is overcome with shame and disbelief, leading to a confrontation that results in Sopanim's sudden death. Miraculously, Melchizedek is born from her deceased body, already physically developed like a three-year-old child, and immediately praises God.
Noah and Nir are struck with fear and awe when they see the child, who bears the badge of priesthood on his chest, signifying divine favor and purpose. Recognizing the divine ordination, they care for him, hiding his existence due to the wickedness prevalent in the world. The Lord assures Nir through a vision that Melchizedek is chosen to be a priest of the highest order and that Archangel Michael will take him to the paradise of Eden to preserve him from the impending destruction of the earth due to its rampant lawlessness.
The Lord further reveals that Melchizedek will be the head of all holy priests and that another Melchizedek will arise in the final generation to lead and perform even greater miracles. This narrative emphasizes the exceptional nature of Melchizedek's priesthood and connects it to the eschatological hope and divine order amidst a corrupt generation. The story weaves together elements of miraculous birth, divine preservation, and a prophetic mission, portraying Melchizedek as a pivotal figure in the unfolding spiritual history.
In 2 Enoch, Akhuzan is referred to as "the center of the earth," a designation often attributed to Jerusalem in Jewish tradition. Throughout biblical and extrabiblical literature, Jerusalem is frequently depicted as the spiritual and geographic heart of the world, the place where heaven and earth intersect. This symbolic connection is evident in various texts that elevate Jerusalem’s religious significance.
Furthermore, Melchizedek himself is identified in the Bible as the "king of Salem" (traditionally understood as Jerusalem) in Genesis 14:18. The association of Melchizedek with Jerusalem strengthens the interpretive link between Akhuzan and Jerusalem, suggesting that the traditions about Melchizedek's priesthood, kingship, and spiritual role may be tied to Jerusalem as a sacred and central location in Jewish thought.
Therefore, while 2 Enoch does not explicitly state that Akhuzan is Jerusalem, the description and context of Melchizedek's role and the symbolic language of "center of the earth" strongly point toward such a connection, aligning with broader Jewish beliefs about the city’s unique holiness and role in God's plan.
2 Enoch continues to speak about Melchizedek:
And when the child had been 40 days in Nir's tent, the LORD said to Michael, "Go down onto the earth to Nir the priest, and take my child Melkisedek, who is with him, and place him in the paradise of Edem for preservation. For the time is approaching, and I will pour out all the water onto the earth, and everything that is on the earth will perish." Michael hurried, and he came down when it was night, and Nir was sleeping on his bed. And Michael appeared to him, and said to him, "Thus says the LORD: 'Nir! Send the child to me whom I entrusted to you." And Nir did not realize who was speaking to him, and his heart was confused. And he said, "When the people find out about the child, then they will seize him and kill him, because Nir said to the one who was speaking, "The child is not with me, and I don't know who you are."
And he who was speaking to me answered, "Don't be frightened, Nir! I am the LORD's archistratig. The LORD has sent me, and behold, I shall take your child today. I will go with him and I will place him in the paradise of Eden, and there he will be forever. "And when the twelfth generation shall come into being, and there will be one thousand and seventy years, and there will be born in that generation a righteous man. And the LORD will tell him that he should go out to that mountain where stands the ark of Noe, your brother. And he will find there another Melkisedek, who has been living there for 7 years, hiding himself from the people who sacrifice to idols, so that they might not kill him.
"He will bring him out, and he will be the first priest and king in the city Salim in the style of this Melkisedek, the originator of the priests. The years will be completed up to that time - 3 thousand and 4 hundred and 32 - from the beginning and the creation of Adam.
"And from that Melkisedek the priests will be 12 in number until the great Igumen, that is to say, Leader, will bring out everything visible and invisible.' And Nir understood the first dream and believed it. And having answered Michael he said, "Blessed be the LORD who has glorified you today for me! And now, bless your servant Nir! For we are coming close to departure from this world. And take the child, and do to him just as the LORD said to you."
And Michael took the child on the same night on which he had come down; and he took him on his wings, and he placed him in the paradise of Edom. And Nir got up in the morning. He went into his tent and he did not find the child. And there was instead of joy very great grief, because he had no other son except this one. Thus Nir ended his life. And after him there was no priest among the people. And from that time great confusion arose on the earth. (2 Enoch 72, trans. F. Andersen)
1 Maccabees
1 Maccabees predates the New Testament and is thought to be written in the second temple period. The passage from 1 Maccabees 14:41-47 highlights a significant historical and political moment in Jewish history, reflecting the elevation of Simon to a unique and powerful role within the Jewish community. This text underscores the consolidation of both religious and political authority in a single figure, which was relatively rare in Jewish tradition.:
The Jews and their priests resolved that Simon should be their leader and high priest (ἡγοῦντα καὶ ἀρχιερέα) forever (the word forever is not in Greek; this was added later by a translator), until a trustworthy prophet should arise (εἰς τὸν αἰῶνα ἔως τοῦ ἀναστῆναι προφήτην πιστόν), and that he should be governor (στρατηγὸν) over them and take charge of the sanctuary... and that he should be obeyed by all... and clothed in purple and wear gold. “None of the people or priests shall be permitted to nullify any of these decisions or oppose what he says, or convene an assembly in the country without his permission, or wear purple or put on a gold buckle... So Simon accepted and agreed to be high priest, commander, and ethnarch of the Jews and priests (ἀρχιερατεύειν καὶ εἶναι στρατηγὸς καὶ ἔθνάρχης τῶν Ἰουδαίων καὶ ἱερέων) and protector of them all." (1 Maccabees 14:41-47, NRSB)
Simon accepted and agreed to serve as high priest, a role reserved exclusively for him. No one else could assume the position of high priest during his tenure. In addition to his religious duties, Simon held the authority of a ruler, akin to that of a king. It was uncommon in Jewish culture for one individual to embody both the roles of priest and king. Yet here, Simon uniquely occupied both offices, blending spiritual leadership with political authority.
Josephus
But he who first built it was a potent man among the Canaanites, and is on our tongue called [Melchisedek], the Righteous King (Badilaus Sos), for such he really was; on which account he was [there] the first priest of God (ἱερατεύσας τῷ Θεῷ πρῶτος), and first built a temple (τὸ ἱερὸν πρῶτος, Σαλυάμειος) [there], and called the city Jerusalem, which was formerly called Salem. (Josephus, Wars 6.438-439, trans. Whiston)
In Josephus, he tell us that he is a Canaanite. Instead of King of Righteousness, he describes him as the Righteous King (a king who acts righteous).
Philo
Philo of Alexandria, a Hellenistic Jewish philosopher of the 1st century CE, mentions Melchizedek in his writings, although only briefly. Philo was known for his allegorical interpretation of the Hebrew Bible, often blending Jewish tradition with Greek philosophy, particularly Platonic and Stoic ideas. When discussing Melchizedek, Philo focuses on his symbolic and philosophical significance rather than providing a detailed narrative account. Philo understood Melchizedek in cosmic terms. He equated Melchizedek with the divine Logos (Word).
Melchizedek in the Nag Hammadi Library
The Nag Hammadi Library is a collection of early Christian and Gnostic texts discovered in 1945 near the town of Nag Hammadi in Upper Egypt. This remarkable find consisted of 13 leather-bound codices containing more than 50 individual works, written primarily in Coptic and dating from the 3rd and 4th centuries CE. The texts offer invaluable insights into early Christianity, Gnostic beliefs, and the diversity of thought that existed within early Christian traditions.
The first document of Codex IX from the Coptic texts discovered at Nag Hammadi (NHC IX 1, dated to the 3rd century CE) contains 745 lines, of which only 19 are fully preserved, with another 467 partially intact. Scholars, including Giversen and Pearson, have largely reconstructed the third portion of the text. It is written in Sahidic Coptic and features Melchizedek as a figure receiving divine revelations.
The Melchizedek text is Jewish apocalyptic, akin to other texts discovered at Nag Hammadi, such as the Apocalypse of Adam (NHC V, 5). While rooted in the Jewish apocalyptic tradition, this text exhibits a distinctly Christian character, with notable parallels to the Epistle to the Hebrews, particularly Hebrews 7:3. The theology presented in the Melchizedek text closely aligns with that found in Setite Gnostic writings, such as the Apocryphon of John and the Hypostasis of the Archons. It reflects a focus on the "principalities and powers" mentioned in the Pauline epistles.
In this text, the knowledge transmitted to Melchizedek comes from the angel Gamaliel (5, 18) and two anonymous celestial figures referred to as "the brothers who belong to the races of life" (27, 8). Similar to Enoch in 1 Enoch, Melchizedek is portrayed as more than a passive recipient of divine knowledge; he becomes closely identified with Jesus himself. The text is divided into three distinct sections: the first angelic revelation to Melchizedek (1:1 - 14:15), the messianic activity of Melchizedek-Christ (14:15 - 18:11), and the second angelic revelation to Melchizedek (18:11 - 27:10).
The First Angelic Revelation to Melchizedek:
Jesus the Christ, the Son of God... first in parables and enigmas... Death will be upset and angry, and not only it, but also the rulers of the world, and the archons, and the principalities and powers, the female goddesses and the male gods and the archangels... ruler of the world... hidden mystery... the All... the lawmakers will bury him quickly. They will call him an impious, criminal and impure man. And on the third day he will rise from the dead. And the Savior will reveal to them the Logos that vivifies the All.
Furthermore, it will be said of him that he is unborn, having been generated; It will be said that he does not eat, even though he does eat, and that he does not drink, although he does drink, and that he is uncircumcised, although he has been circumcised, and that he does not have flesh, although he came to be in the flesh, that he did not suffer passion, although he suffered passion, which did not rise from the dead, although he rose from the dead.
All races and all peoples will speak the truth that they receive from yourself, oh Melchizedek, the saint, the high priest, perfect hope, gifts of life. I am Gamaliel, the one who was sent to the Church of the children of Set, who number thousands and thousands and myriads of myriads of eons... By Jesus, the Christ, the Son of God, whom I proclaim. (All quotes trans. Piñero, Torres, Bazán)
The Messianic Activity of Melchizedek-Christ:
Then I, Melchizedek, got up and began to... Living God... from now and for all eternity I will not cease, O Father of All, for you took pity on me, and you sent the angel of light from your aeons... to reveal... once he had come, he took me out of ignorance and from fructification of death, towards life. I have a name, I am Melchizedek, the priest of the Most High God. I know that I am indeed the likeness of the high priest of the Most High God, and the world... God and the angels that are on earth...
I put myself as an offering along with mine, yourself, Father of All, and those you love, who came from you, living saint. And in a perfect law I will pronounce my name while receiving the baptism, now and for eternity in the living and holy names and in the waters, amen. (All quotes trans. Piñero, Torres, Bazán)
The Second Angelic Revelation to Melchizedek:
You hit me... you threw me... fell. And you crucified me from the third hour on Shabbat's eve until the ninth hour. And then I rose from the dead... my eyes...
They greeted me and said to me: Strengthen yourself, Melchizedek, great high priest of the Most High God, for the archons that are your enemies make war. You have prevailed over them and they did not prevail over you, and you resisted and destroyed your enemies...he will rest...living and holy...those who rise up against him...
With offerings, while he exercises good deeds, fasting with fasts. Do not reveal these revelations to anyone in flesh, for they are non-carnal, unless it is revealed to you.
After the brothers who belong to the races of life had said these things, they were elevated above all the heavens. Amen. (All quotes trans. Piñero, Torres, Bazán)
Melchizedek in the Talmud
This passage from the Babylonian Talmud, Sukkah 52b contains a discussion involving prophetic and messianic figures from Jewish tradition, illustrating a complex messianic expectation. The mention of Ezekiel 36:27 ("And I will put my spirit into you") emphasizes a theme of spiritual renewal and divine empowerment, commonly interpreted as part of Israel’s future restoration and spiritual rejuvenation. Zechariah 2:3 (or 1:20 in some texts) refers to a vision of four craftsmen, often interpreted within a context of rebuilding or overcoming the enemies of Israel. In rabbinic tradition, these "craftsmen" are understood as figures who contribute to Israel's salvation and restoration.
R. Papa said, "Likewise the following: 'And I will put my spirit into you' (Ez. 36:27)." "And the Lord showed me four craftsmen" (Zech. 2:3): Who were the four craftsmen? Said R. Hana bar Bina said R. Simeon the Pious, "The Messiah, son of David, and the Messiah, son of Joseph, and Elijah, and the righteous priest. (Babylonian Talmud, Sukkah 52b, trans. Neusner)
This Talmudic passage reflects the diverse and complex messianic expectations that existed within rabbinic Judaism. Rather than a single, monolithic vision of the Messiah, there is a layered understanding involving multiple figures who collectively contribute to the redemption of Israel. Each of these "craftsmen" plays a specific symbolic role, emphasizing themes of kingship (Messiah, son of David), sacrifice (Messiah, son of Joseph), prophetic preparation (Elijah), and priestly leadership (the Righteous Priest). This multi-faceted approach to redemption underscores the belief that Israel’s restoration involves not just political and military success but also spiritual, prophetic, and religious transformation.
In summary, this passage from the Talmud presents a vision of redemption involving multiple key figures, each playing a distinct role in the ultimate restoration of Israel. It illustrates the richness and complexity of Jewish eschatological thought and highlights how different roles and functions were seen as necessary for achieving the messianic hope.
Making Sense of the Evidence
We have explored Melchizedek through various sources. From a historian's perspective, examining these writings in their original language and context is crucial for understanding beliefs about Melchizedek. Was this character consistently presumed to be the same across all stories? In Semitic tradition, names are often reused, so it is possible that these narratives reference two or more distinct individuals with the name Melchizedek.
The Melchizedek tradition shows both variability and consistency among different texts. While some themes appear consistently across the sources, there are notable differences. For example, Melchizedek is often linked to Noah, yet the precise nature of this relationship varies between traditions.
Professor Pinchas Shir offers an interesting perspective on Melchizedek’s connection to Abraham in Genesis. If Melchizedek were in some way related to Noah, Genesis does not mention this connection, instead portraying Melchizedek and Abraham as perfect strangers rather than relatives. This observation adds a social context to the text.
Although the tradition of Melchizedek may always carry an air of mystery, it was evidently understood and valued by each generation. The writer of Hebrews draws on this tradition not merely to explain who Melchizedek was but to help readers understand Jesus more deeply. The use of Melchizedek in Hebrews serves a specific illustrative purpose, making it challenging to derive definitive theological truths from texts built on rich, generational traditions.
Linguistic similarities and the way words sound within a given language can significantly influence the development of traditions, beliefs, and interpretations over time. This is especially true in ancient texts, where oral transmission, dialectical variations, and evolving cultural contexts played substantial roles in how stories and teachings were understood and passed down. Some traditions about Melchizedek may have developed from the language of Hebrew itself. For example, some traditions have linked Melchizedek to being an angel. In many languages, certain words may sound alike or almost alike but carry different meanings. When words are transmitted orally, there is a greater chance for misunderstandings, especially if the listeners are unfamiliar with the exact context. In the case of Melchizedek, if "king" (melek in Hebrew) was heard or interpreted as "angel" (malak in Hebrew), it could have contributed to a tradition viewing Melchizedek as an angelic being rather than a human figure or earthly king. Keep in mind that in ancient Semitic cultures, texts were not read silently but listened to as they were spoken aloud.
Is Melchizedek a name or a title? After examining various sources, it can be argued both ways. But who exactly was Melchizedek, and why does he hold such importance? As Christians, it is essential to understand his significance, especially in the context of the Epistle to the Hebrews, where the author emphasizes that Jesus belongs to a different priesthood, distinct from the Aaronic Priesthood. The texts and traditions highlight Melchizedek as a truly remarkable figure. Regardless of his origins, he represents the God of Israel and perhaps embodies a long-standing line of priests devoted to worshiping the one true God—a priesthood that predates the Jewish people and Israel’s covenant with God.
Was Melchizedek Yeshua?
With such lofty, mystical associations, it is easy to see why many readers have concluded that Melchizedek was a pre-incarnate appearance of Jesus in the Old Testament. However, there are some problems with this idea. If the exhorter was trying to prove that Yeshua is Melchizedek, he would not have presented his argument for Yeshua entering the "order of Melchizedek." If Yeshua is Melchizedek, why did he have to suffer and rise from the dead to enter into his own priestly order?
Notice that the Torah states that Melchizedek really was the king of the city of Salem. This implies a real government over that Jebusite city. Did the Messiah serve a term as a Canaanite king, ruling over the Jebusites for a generation or so sometime in the distant past? The face-value, literal reading of the Torah does not actually indicate that Melchizedek was anything more than a normal human being. Neither does the author of Hebrews mean to imply that Melchizedek is Messiah or that Messiah is Melchizedek. Instead, he carefully drafts an argument that places Messiah in the priesthood of Melchizedek.
Regarding Melchizedek's supposed immortality, he says that Melchizedek was "made like the Son of God" (i.e., like an angel), and therefore, "he continues a priest forever" (Hebrews 7:3). He did not say that Melchizedek "is the Son of God." The exhorter says Melchizedek had no ancestry. Messiah, on the other hand, comes from the house of David and the tribe of Judah: "For it is evident that our Lord was descended from Judah" (Hebrews 7:14).
According to the writer of the book of Hebrews, Messiah is not Melchizedek; instead, he is inducted into the already existing priestly order of Melchizedek. He is "another priest ... in the likeness of Melchizedek" (Hebrews 7:15).
In short, the Melchizedek character who met Abraham in Genesis 14 was not Jesus making a cameo appearance in the Old Testament. Nevertheless, the enigmatic Melchizedek of Genesis 14 foreshadowed the coming Messiah, the King of Righteousness, the King of Peace, and the King of Jerusalem.
Conclusion
In studying Melchizedek, we uncover a figure whose identity and significance evolve across different traditions, reflecting broader theological and cultural themes. Whether understood as a historical king-priest, a symbolic precursor to Jesus, or a celestial figure in apocryphal traditions, Melchizedek remains a potent symbol of divine authority and spiritual continuity.
The tradition of Melchizedek appears in numerous Jewish and Gnostic sources. For believers, the most compelling argument is found in the book of Hebrews, where Jesus is described as a heavenly priest in the order of Melchizedek. This role was conferred upon him following his resurrection, which he achieved through suffering, attaining "perfection" and immortality. Whether Melchizedek is understood as a name or a title (King of Righteousness), his tradition clearly represents messianic expectations that developed throughout the Tanach. The traditions surrounding Melchizedek in the Tanach have been employed to build a strong case for Jesus acting as a heavenly priest in an eternal, unending priesthood.
Although there remains a veil of mystery around the Melchizedek figure from Genesis, the evidence suggests that Melchizedek is not Jesus himself but rather embodies qualities and character traits expected of Jesus as the Messiah. Whether there is one Melchizedek or multiple figures bearing the title, the essence of what Melchizedek represents and the expectations tied to his title are of paramount importance. In various sources, Melchizedek is depicted as a messianic type character. Regardless of his origins, he symbolizes devotion to the God of Israel and may represent a long-standing line of priests committed to worshiping the one true God—a priesthood that predates the Jewish people and Israel’s covenant with God.
Rabbinic Judaism has expressed diverse and complex messianic expectations, often featuring multiple messianic figures. Though the Melchizedek tradition may always retain an element of mystery, it was evidently understood and valued by each generation. The priesthood that Melchizedek represents, and to which Jesus now belongs, pertains to a heavenly priesthood that atones for sins, defeats the enemies of God, and offers the hope of resurrection and eternal life to all who place their trust in the God of Israel.
For Christians, understanding Melchizedek’s role helps illuminate the unique nature of Jesus' priesthood as described in Hebrews—a priesthood rooted not in lineage or ritual but in divine purpose and eternal truth. Ultimately, Melchizedek stands as a reminder of God’s enduring plan and the rich complexity of biblical interpretation.
As believers, the author of Hebrews encourages us to to draw close to God through the agency of the sympathetic priesthood of Melchizedek, occupied by the risen and exalted Messiah, Yeshua of Nazareth. We can confidently rely on the heavenly priesthood of Yeshua. Through the agency of his priesthood, we can "receive mercy and find grace in time of need” (Hebrews 5:16).
Yeshua was appointed as a High Priest by the Father. He entered the Heavenly Temple and he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. By having faith in his works, we can trust him and serve God without a guilty conscience. His blood sacrifice brings atonement, and we need only to accept it on our behalf.
His blood serves as a required sacrifice for a new covenant that will guarantee the promises of inheriting that new covenant. Death prevents us from inheriting the promises of the covenant but his blood atones offering us the promise of a resurrection of the dead unto eternal life.
“But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. And just as it is appointed for man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him. (Hebrews 9:26-28).
By having faith in his atonement, we can look forward to the promises yet to come in the age to come. After offering his sacrifice for sins, he now sits down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet. As we wait for his return, the author of Hebrews offers us this encouragement:
21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23 Let us hold fast the confession of our hope without wavering, for he who promised is faithful. 24 And let us consider how to stir up one another to love and good works, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near. (Hebrews 10:21-25, ESV Bible)
References
This lesson was curated and adapted from teachings by Daniel Lancaster, author of The Holy Epistle to the Hebrews: Sermons on a Messianic Jewish Approach, Volume 1, from teachings on Revelation in Its Jewish Context as presented on the Israel Bible Center website, and from insights in David C. Mitchell’s book, Messiah ben Joseph.