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In the , Melchizedek was the king of Salem and priest of (often translated as 'God Most High'). He is first mentioned in Genesis 14:18–20, where he brings out bread and wine and blesses Abram (), subsequent to Abram's victory in the Battle of the Vale of Siddim.

In , according to the Epistle to the Hebrews, is identified as "High priest forever in the order of Melchizedek", and so Jesus assumes the role of High Priest once and for all. literature – specifically , Targum Yerushalmi, and the – presents his name (rtl=yes) as a for . and Targum Yerushalmi to Bereishith 14:18–20. to tractate Nedarim 32b et al.

Joseph Blenkinsopp has suggested that the story of Melchizedek is an informal insertion into the Genesis narration, possibly inserted in order to give validity to the priesthood and titles connected with the . It has also been conjectured that the suffix "-" may have been or become a reference to a Canaanite deity worshipped in Jerusalem.

Name
In the majority of the name is written as two words, rtl=yes, rendered in one word in both the () and (Melchisedech). The Authorised King James Version of 1611 renders the name "Melchizedek" when translating from the Hebrew, and "Melchisedec" in the New Testament.

The name is composed from the two elements: , 'king', and , which means either 'righteousness' Strong's Concordance no. 4428 and 6666. or the proper name . With the addition of the compaginis () indicating the archaic construct form, means 'king of', so that the name literally translates to 'king of righteousness' A Hebrew and English Lexicon of the Old Testament with an appendix containing the Biblical Aramaic, written by Francis Brown, Samuel Rolles Driver and Charles Augustus Briggs, based on the Hebrew lexicon of Wilhelm Gesenius as translated by Edward Robinson, Oxford: The Clarendon Press, 1906, p. 575. or 'my king is Zedek', indicating that he worshipped , a Canaanite deity worshipped in pre-Israelite Jerusalem. The latter, however, is often dismissed since Hebrews 7:2 gives the translation of the name Melchizedek as "king of righteousness", although Robert R. Cargill has recently argued in favour of that etymology.

(2025). 9780190946968, Oxford University Press. .
Mainstream scholarly understanding of these names ("My King is Righteousness" and "My Lord is Righteousness" respectively) is that they refer to the concept of righteousness and not to a god.Geoffrey W. Bromiley ed., The International Standard Bible Encyclopedia, Wm. B. Eerdmans Publishing, 1994, entries Melchizedek, Adoni-zedek

The name is formed in parallel with rtl=yes, a king of Jerusalem mentioned in Joshua 10:1–3, where the element ('king') is replaced by ('lord'). Parallel , with Sedeq replaced by , are those of and , both biblical characters placed in the time of . The Cambridge Bible for Schools and Colleges at Google Books

Hebrew Tanakh
Genesis 14
The narrative of Genesis 14 is part of the larger story telling how returns from defeating king and meets with Bera the king of Sodom, see below at which point:

Some textual critics classify the narration as not being derived from any of the usual sources.Speiser, E. A. "Genesis. Introduction, translation, and notes" (AB 1; Garden City 1964) p. 105; Von Rad, "Genesis", pp. 170, 174; Noth, Martin. "A History of Pentateuchal Traditions" (Englewood Cliffs 1972) p. 28, n. 84. It has been speculated that verses 18–20 (in which Melchizedek appears) are an informal insertion into the narration, as they interrupt the account of the meeting of Abraham with the king of Sodom.Gunkel, Hermann. Genesis (Göttingen 1922) pp. 284–5

(2025). 9780802872876, Wm. B. Eerdmans Publishing. .
There is no consensus on when or why the story might have been added. It may have been inserted in order to give validity to the priesthood and tithes connected with the . It also may have been inserted to give validity to the superiority of the priests over the priests.
(1999). 9780877790440, Encyclopaedia Britannica Publishers, Inc. Staff. .

Lebanese Protestant scholar (1929–2011) observes that , which literally does mean 'tenth', might more loosely be used to mean 'portion', and , or 'from all', might refer just to food in the giver's possession, so that the whole verse might mean "He gave him a portion of food"., The Bible Came from Arabia Jonathan Cape, 1985, chapter 12

Genesis 14:18 introduces Melchizedek, a "Priest of the Most High God" (), a term which is re-used in Genesis 14:19–20 and Genesis 14:22. The term "Most High" is used another twenty times to refer to the God of Israel in the Psalms. Giorgio Levi Della Vida (1944) suspects that this is a late development,Della Vida, G. Levi. "El Elyon in Genesis 14:18–20", JBL 63 (1944) pp. 1–9 and (1962) connects Genesis 14 with the mention of a god called "," who may appear according to one of three possible translations of a 750 BC inscription found at in Syria.Fitzmyer, J. A. The Aramaic Inscriptions of Sefire, Revised Edition (Bibor 19A; Rome 1995) pp. 41, 75 Remi Lack (1962) considers that the Genesis verses were taken over by Jewish redactor(s), for whom El was already identified with YHWH, El-Elyon became an epithet for the God of Israel.Lack, R. "Les origines de Elyon, le Très-Haut, dans la tradition cultuelle d’Israel", CBQ 24 (1962) pp. 44–64

Tithe recipient
Due to an ambiguity in the Hebrew text, it is unclear who gave tithe to whom: Abram to Melchizedek, or Melchizedek to Abram: the verse in question states simply, "And he gave him tithe from all" (, rtl=yes). Most translations of this verse preserve the ambiguity, "he gave to him", but some modern translations make explicit the mainstream interpretation of Abram being the giver and Melchizedek the recipient.
(2025). 9780393019551, W. W. Norton & Co.. .
Hebrews 7:9-10 explicitly states that Levi paid tithes through Abraham to Melchizedek.

Targum Pseudo-Jonathan, the , , Philo of Alexandria, and all read Abram as the giver of the tithe to Melchizedek. The , also understanding Abram to be the tithe giver, comments that the presented tithe was not a standard tithe () as described in the (given on an annual basis), but was a one-time "tribute offering" (, rtl=yes), such as Moses gave to God in Numbers 31:41. commentary on Gen. 14

Expressing a point of view, the commentary to Genesis 14 cites Rabbi Yitzchak as saying that it was God who gave a tithe to Abram in the form of removing the Hebrew letter from his own throne of glory and presenting it to the soul of Abram for his benefit. to Bereishit chap. 14 (the Zohar text, however, does not state that a name change to "Abra-ha-m" occurred at this point).

Rabbi Meir Simcha of Dvinsk (1843–1926) interprets the phrase "And he gave him tithe from all" as a verbal continuation of Melchizedek's speech, i.e., Melchizedek exclaimed that God had chosen to gift Abram a tenth of God's possession of the entire human race (consisting of seventy nations as described in Genesis) in the form of the seven nations of the land of Canaan, including the cities of Sodom that Abram succeeded in saving. Rabbi Meir Simcha argues that continued speech of this sort was a common form of prophetic expression.

Psalm 110
The second and final Hebrew Bible mention of Melchizedek is in 110:4. The many translations that follow the Septuagintsuch as the Vulgate, KJV 1611, JPS 1917 translate it as:

Although the above is the traditional translation of the text, the Hebrew text can be interpreted in various ways, and the New Jewish Publication Society of America Tanakh, (1985 edition), for example, has:

Another alternative keeps Melchizedek as a personal name but changes the identity of the person addressed: "You are a priest forever by my order (or 'on my account'), O Melchizedek" – here it is Melchizedek who is being addressed throughout the psalm.Kugel, James L. Traditions of the Bible, pp. 278–9

The majority of literature attributes the primary character of the psalm as who was a "righteous king" (rtl=yes) of Jerusalem and, like Melchizedek, had certain priest-like responsibilities, while the Babylonian Talmud understands the chapter as referring to Abram who was victorious in battling to save his nephew Lot and merited priesthood.Babylonian Talmud to Nedarim, p. 32 The Zohar defines the noted Melchizedek as referring to the (high priest).Zohar vol. 3 p. 53b

Samaritan Pentateuch
In Genesis 14, the Samaritan Pentateuch reads rtl=yes ( or in contextual flow 'allied with him') in place of the Masoretic rtl=yes (Salem), with addition of a letter rtl=yes ().

William F. Albright views the Samaritan wording as authentic as does the New American Bible. New American Bible (1980), Genesis 14, fn.5

Regarding the residence of Melchizedek, Samaritan tradition identified a "Salem" as a place on the slopes of which served as a blessing place of the children of Israel upon their initial crossing of the Jordan river. The allocate Gerizim (and not Jerusalem) as the site intended for the Temple, and thus the "rtl=yes" text serves an obvious sectarian purpose. However, this practice is not solely associated with the Samaritans: the possessive suffix is also found in the 3rd- or 2nd-century BC Book of Jubilees, and Greek possessive suffixes are even used in the version of Genesis. James L. Kugel, Traditions of the Bible, pp. 283–284

New Testament
With respect to Genesis 14:20, Hebrews chapter 7 and in the state that the patriarch Abraham gave a tenth of the spoil to Melchizedek.

Psalm 110:4 is cited in the New Testament letter to the Hebrews as an indicator that Jesus, regarded in the letter as the Messiah, had a right to a priesthood pre-dating the Jewish Aaronic priesthood (Hebrews 5:5–6).

In Judaism
Hasmonean dynasty
The Babylonian Talmud recounts that Hasmonean rulers used to identify themselves as "High Priest of ": "When the Hasmonean kingdom became strong and defeated the Greeks, they instituted that people should mention the name of Heaven even in their legal documents. And therefore they would write: In year such and such of of the God Most High." Scholars have observed that the Hasmoneans used Melchizedek's example of monarch-priest to justify occupying both offices.
(2025). 9781905048052, Sheffield Phoenix Press. .
(2023). 9783110768411, Walter de Gruyter GmbH & Co KG. .
(2015). 9780830897711, InterVarsity Press. .

Late Hellenistic Judaism
refers to Melchizedek as a "Canaanite chief" in The Jewish War, but as a priest in Antiquities of the Jews.

identifies Melchizedek with the as priest of God,Jutta Leonhardt Jewish worship in Philo of Alexandria 2001 p216 "IIl 82 Philo also identifies Melchizedek with the Logos as priest of God. Thus Melchizedek, Although Philo interprets the Jewish first-fruit offering and quotes the Jewish laws, the general context is still Cain's sacrifice." and honoured as an untutored priesthood.Fred L. Horton The Melchizedek Tradition: A Critical Examination of the Sources 2005 p170 "In the Genesis Apocryphon Melchizedek is brought into connection with Jerusalem (as he is later in Josephus), and in Philo Melchizedek is honored as the possessor of an unlearned and untutored priesthood, indeed as a representation"

The Second Book of Enoch (also called "Slavonic Enoch") is apparently a Jewish sectarian work of the 1st century AD.

(2025). 9780567030559, A&C Black.
The last section of the work, the Exaltation of Melchizedek, tells how Melchizedek was born of a virgin, Sofonim (or Sopanima), the wife of Nir, a brother of . The child came out from his mother after she had died and sat on the bed beside her corpse, already physically developed, clothed, speaking and blessing the Lord, and marked with the badge of priesthood. Forty days later, Melchizedek was taken by the archangel (Michael in some manuscripts) to the Garden of Eden and was thus preserved from the without having to be in Noah's Ark. 2 Enoch, Chapters 69–72

The Story of Melchizedek is a short pseudepigraphon composed in Greek in the first three centuries AD, probably in a Jewish milieu. It survives today only in Christian recensions, but in at least ten languages.

Dead Sea Scrolls
11Q13 (11QMelch) is a fragment of a text, dated to the end of the second or start of the first century BC, about Melchizedek, found in Cave 11 at in the and part of the Dead Sea Scrolls. Melchizedek is seen as a divine being in the text and is referred to as "El" or "", titles usually reserved for God. According to the text, Melchizedek will proclaim the "Day of Atonement" and he will atone for the people who are predestined to him. He also will judge the peoples.

The Genesis Apocryphon (1QapGen) repeats information from Genesis.The Melchizedek Tradition: A Critical Examination of the Sources p. 85 Fred L. Horton – 2005 "Interestingly enough, we see that the Genesis Apocryphon offers no unique information about Melchizedek. Josephus gives three items of information not found in the other sources, and Philo four."

The , also indicate that Melchizedek was used as a name of the Archangel Michael, interpreted as a heavenly priest; Michael as contrast with , who is given the name of 'king of wickedness'.

(2025). 9781563384110, A&C Black. .
Gareth Lee Cockerill, The Epistle to the Hebrews, vol. 29 of The New International Commentary on the New Testament Author, Wm. B. Eerdmans Publishing, 2012, 298f. (fn. 14). The text of the Epistle to the Hebrews follows this interpretation in stating explicitly that the name in Greek translation () means ('king of righteousness'), omitting translation of the possessive suffix; the same passage interprets Melchizedek's title of king of Salem as translating to 'king of peace', the context being the presentation of Melchizedek's as an eternal priesthood associated with Jesus Christ (, 'made like unto the Son of God abideth a priest continually').Willard M. Swartley, Covenant of Peace, Wm. B. Eerdmans Publishing, 2006, p. 255. Gary Staats, A Christological Commentary on Hebrews (2012), p. 71: "The is identifying Melchizedek as a king of righteousness and a king of peace. He thus becomes a beautiful type of Jesus Christ who is also the final King of righteousness and the final King of peace."

Torah commentaries
Hebrew-language Torah commentarians of the era (11th to 15th centuries) have explained the (seemingly) abrupt intrusion of Melchizedek into the narration in various ways; Hezekiah ben Manoah () points out that the following verses have Abraham refusing any of the king of Sodom's possessions"if from a string and until a shoe string" – Bereishith 14:23 which, if not for the insertion of Melchizedek's hospitality, would prompt the query as to where Abraham and his weary men got their refreshments from.Chizkuni to Bereishith 14:18 The Rashbam, Shmuel ben Meir (11th century), offers a similar explanation but varies by saying that only Abram's men partook in the booty (originally belonging to the king of Sodom) whereas the Melchizedek intrusion explains that Abram himself was sustained by Melchizedek since he refused to consume of the luxury of Sodom because his Lord was of the non-material world.Rashbam to Bereishith 1418 Likewise, the commentary of Chaim ibn Attar (17th century) offers a three-pronged slew of reasons for the Melchizedek insertion.see ohr hachayim to Bereishit 14:18

In rabbinic literature
The narrative preceding Melchizedek's introduction presents a picture of Melchizedek's involvement in the events of his era. The narration details Abram's rescue of his nephew Lot and his spectacular defeat of multiple kings and goes on to define the meeting place of Melchizedek and Abram as " which is ". The meeting site has been associated with (the Valley of Josaphat). to 4:22 describes the meeting location's size as "a plot the size of a king's ". exegesis describes how a large group of governors and kings convened in unison to pay homage to the victor Abram and desired to make him a , at which point he declined, attributing his victory to God's might and will alone. to genesis 14:17, quoting medrash aggadahauthored by . Medrash Rabbah

The chronological work (published 1769) quotes that Melchizedek was the first to initiate and complete a wall in circumference of the city,seder hadoroth p. 9b. and had to exit Salem to reach Abram and his men. Upon exiting Salem, he presented to them "bread and wine" with the intent to refresh them from their journey. to genesis chap. 14 Assuming the premise that Melchizedek was , he would have been 465 years old at the time and Abram was 75 years of age.

literature unanimously identify Melchizedek as Shem son of ( to Genesis chapter 14, 46:7, Babylonian Talmud to Tractate Nedarim 32b). The attributes him (Shem and his court of justice) as pioneers in banning prostitution (Avodah Zarah p.36a).

There is, however, disagreement amongst as to whether Salem was Melchizedek/Shem's allocated residence by his father Noah or whether he was a foreigner in Salem which was considered the rightful land of his brother Cham. The is of the opinion that the land was rightfully owned and governed by the offspring of Cham, and explains that Melchizedek/Shem left his home country and came to Salem as a foreigner wishing to serve God as a . to Bereishith 14:18 However, maintains that the land of Canaan was initially allotted to Shem, by Noah his father, and the offspring of Cham conquered the land by forced expansion.Rashi (based on ) to Bereishith 12:6

Transition of the Priesthood
Although Melchizedek is the first person in the to be titled a (priest), the records that he was preceded in priesthood () by .introduction to Torath HaKohanim () Rabbinic commentarians to the Torah explain that Melchizedek – (sometimes associated with Shem) – was given the priesthood (Hebrew: ) by receipt of his father Noah's blessing "G-d beatified and will dwell in the house of Shem";Genesis 9:27 i.e., he will merit to serve and host God as a .Maharzav (Rabbi Zev Wolf Einhorn; ?–1862; Lithuania), to Leviticus Rabbah 25:6

require that the (priest) must be a patrilineal descendant of a prior .Bamidbar 18:7. The to Leviticus reasons that since the kohen father of the household naturally instills in his children the duties of Kehuna from birth and onward making them successful at their Kohanic duties maintains that God intended to bring forth the priesthood () through Melchizedek's patrilineal descendants, but since Melchizedek Abram's blessing to that of God,In , a precedence not befitting a kohen who is to be of total service to God – Eitz Yosef to Leviticu Rabbah 25:6. God instead chose to bring the priesthood () forth from Abram's descendants.Rabbi Zechariah, quoting ; Leviticus Rabbah 25:6, Babylonian Talmud to Nedarim 32b. Zohar vol. 1 p. 86b. As the text states in regard to Melchizedek; "and he is a Kohen" (rtl=yes) meaning himself in the exclusive sense and not his patrilineal descendants. (Rabbi Chaim ben Attar 1696–1742, Morocco) to Genesis 14:18 (first explanation). Eitz Yosef commentary to Leviticus Rabbah 25:6. vol. 1 p. 86b

The commentary presents that God was not angered by Melchizedek's preceding Abram's blessing to that of God, since Abram was rightfully deemed worthy of precedence for independently coming to recognize God amidst a world of , but Melchizedek gave the priesthood to Abram upon recognizing his outstanding uniqueness and godly character traits.Ohr HaChaim to Bereishith 14:18

Rabbinic authorities differ as to whether was given to Abram there and thenMaharzav (Z. V. Einhorn) to Leviticus Rabbah 25:6 (since Abraham's demise preceded Shem's by 35 years) or after the demise of Melchizedek.This latter opinion being of the Eitz Yosef commentary to 25:6

The Midrash records that Shem functioned as (high priest) in that he taught to the Patriarchs before it was publicly given at Mount Sinai, while the official title of High Priest was conferred upon Aaron after the erection of the .

Midrash text
The Midrash quotes multiple aspects of both Melchizedek and Abram; the Rabbis taught that Melchizedek acted as a and handed down Adam's robes to Abram (Numbers Rabbah 4:8).

Rabbi Isaac the Babylonian said that Melchizedek was born (Genesis Rabbah 43:6). Melchizedek called Jerusalem "Salem." (Genesis Rabbah 56:10.) The Rabbis said that Melchizedek instructed Abram in the . (Genesis Rabbah 43:6.) Rabbi Eleazar said that Melchizedek's school was one of three places where the Holy Spirit () manifested himself (Babylonian Talmud Makkot 23b).

Rabbi Judah said in Rabbi Nehorai's name that Melchizedek's blessing yielded prosperity for Abram, Isaac, and Jacob (Genesis Rabbah 43:8). Ephraim Miksha'ah the disciple of Rabbi Meir said in the latter's name that Tamar descended from Melchizedek (Genesis Rabbah 85:10).

Rabbi Hana bar Bizna citing Rabbi Simeon Hasida identified Melchizedek as one of the four craftsmen of whom Zechariah wrote in Zechariah 2:3. (Babylonian Talmud Sukkah 52b; see also Song of Songs Rabbah 2:33 (crediting Rabbi Berekiah in the name of Rabbi Isaac).) The Talmud teaches that wrote the Book of , including in it the work of the elders, including Melchizedek.(in ). (Babylonian Talmud Baba Batra 14b–15a.)

Thus according to Jewish legend, confusion over Melchizedek being both King and Priest is solved by knowing that Shem was also a progenitor of the Davidic Monarchy, which descended from both Judah and Tamar, who was sentenced to 'death by fire' when accused of committing prostitution as the daughter of high priest Shem.Ginzberg, Louis (1909). The Legends of the Jews Volume III: Judah and His Sons (translated by Henrietta Szold) Philadelphia: Jewish Publication Society.

In the Zohar
The (redacted by Moses de León ) finds in "Melchizedek king of Salem" a reference to "the King Who rules with complete sovereignty". or according to another explanation, that "Melchizedek" alludes to the lower world and "king of Salem" to the upper world (Zohar 1:86b–87a). The Zohar's commentary on Genesis 14 cites a Rabbi Yitzchak as saying that it was God who gave tithe to Abram in the form of removing the Hebrew letter from his throne of glory and presenting it to the soul of Abram for his benefit. The letter is the letter God added to Abram's name to become "Abra-ha-m" in Genesis.

In Christianity
In the , references to Melchizedek appear only in the Epistle to the Hebrews, though these are extensive (Hebrews 5:6, 10; 6:20; 7:1, 10, 11, 15, 17, 21).; ; is there identified as "a priest forever in the order of Melchizedek", quoting from Psalm 110:4.

Association with the Messiah
The association or identification of Melchizedek with the predates Christianity, developing in Jewish messianism of the Second Temple period.

A collection of early scripts dating on or before the 4th century, discovered in 1945 and known as the Nag Hammadi library, contains a tractate pertaining to Melchizedek. Here it is proposed that Melchizedek Jesus Christ. Melchizedek, as Jesus Christ, lives, preaches, dies and is resurrected, in a gnostic perspective. The Coming of the Son of God Melchizedek speaks of his return to bring peace, supported by God, and he is a priest-king who dispenses justice.Text of the tractate: http://www.gnosis.org/naghamm/melchiz.html

The association with is made explicit by the author of the Epistle to the Hebrews, where Melchizedek the "king of righteousness" and "king of peace" is explicitly associated with the "eternal priesthood" of the Son of God.Gareth Lee Cockerill, "The Epistle to the Hebrews", vol. 29 of The New International Commentary on the New Testament. Wm. B. Eerdmans Publishing, 2012, 298f. (fn. 14).Willard M. Swartley, Covenant of Peace, Wm. B. Eerdmans Publishing, 2006, p. 255.Gary Staats, A Christological Commentary on Hebrews (2012), p. 71: "The is identifying Melchizedek as a king of righteousness and a king of peace. He thus becomes a beautiful type of Jesus Christ who is also the final King of righteousness and the final King of peace."

This association between Melchizedek and Jesus is indirectly supported by a quotation attributed directly to Jesus himself in the Gospel of John, in which Jesus obliquely claims to have personally met Abraham: "Abraham your father rejoiced to see my day; he saw it and was glad." (John 8:56.)

The interpretation of this Old Testament character being a prefiguration or prototype of the Christ has varied between Christian denominations. Typological association of Jesus Christ with Old Testament characters occurs frequently in the New Testament and in later Christian writings; thus, Jesus Christ is also associated with Adam (as the "") and with ."Jesus Christ is not only typologically linked with the priestly order of Melchizedek, but fulfills and supersedes Melchizedek's person and role" Willard M. Swartley, Covenant of Peace, Wm. B. Eerdmans Publishing, 2006, p. 255f. The bread and wine offering of Melchizedek has been interpreted by church fathers including Clement of Alexandria as being a prefiguration of the .

The saw in Melchizedek merely a man who lived a perfect life.Philip Edgcumbe Hughes, A Commentary on the Epistle to the Hebrews, p. 244

Liturgical commemoration
Melchizedek is mentioned in the Roman Canon, the First Eucharistic Prayer of the of the , and also figures in the current Roman Martyrology as a commemoration on August 26. Martyrologium Romanum ex Decreto Sacrosancti Concilii Oecumenici Vaticani II instauratum, auctoritate Ioannis Pauli Pp. II promulgatum, editio typica altera, Typis vaticanis, 2004, p. 476.

He is commemorated in the Eastern Orthodox Church on May 22, May 22/June 4 . Orthodox Calendar (Provaslavie.ru). and on the "Sunday of the Forefathers" (two Sundays before Christmas). In the Calendar of Saints of the Armenian Apostolic Church Melkisetek () is commemorated as one of the Holy Forefathers on July 26.

Protestantism
Traditional Protestant Christian denominations, , teach that Melchizedek was a historical figure and an archetype of Christ.Luther's works: First lectures on the Psalms II, Psalms 76-126 Martin Luther, Hilton C. Oswald – 1976 "After the order of Melchizedek, which is understood, first, in accordance with the name.... Therefore He is the true Melchizedek. Second, this is understood in accordance with the office, because Melchizedek offered the bread and wine"

notes that a popular understanding of the relationship between Melchizedek and Jesus is that Melchizedek is an Old Testament – in other words, that Melchizedek Jesus, or at the very least, is a close resemblance of Jesus.

(2025). 9780830875603, InterVarsity Press. .

Latter Day Saint movement
In the Latter Day Saint movement, the Book of Mormon makes reference to Melchizedek in (Alma 13:17–19). Alma 13:17–19 According to Encyclopædia Britannica, , the movement's founder, "appointed his male followers to priesthoods, named for the biblical figures Melchizedek and Aaron, that were overseen by the office of High Priest", incorporating selected practices from the Hebrew Bible. These priesthoods are laid out by Smith in Doctrine and Covenants 107:1–2, 4, 6–10, 14, 17–18, 22, 29, 71, 73, 76, Doctrine and Covenants 107:1–2, 4, 6–10, 14, 17–18, 22, 29, 71, 73, 76 as well as more than twenty additional references in that work.

The largest denomination in the movement, the Church of Jesus Christ of Latter-day Saints, states it derives authority to act in God's name through the Melchizedek Priesthood, both from an administrative perspective—performing sacred ordinances—and a ministering capacity. According to the church's summary of the Melchizedek Priesthood, there are but two priesthoods, "the Melchizedek and the Aaronic." And that the Melchizedek is the higher or greater priesthood, "after the order of the Son of God (or Jesus Christ)." According to their doctrine, this priesthood is the priesthood of Jesus Christ himself, i.e. it is his power which he delegates to certain persons as he sees fit by "calling". This power is not directly cited as His power to avoid the frequent repetition of His sacred name. Doctrine & Covenants 107:3-4 Its offices include elder, high priest, patriarch, seventy, and apostle. Melchizedek Priesthood Summary

In Islam
Although Melchizedek is not referred to in the , some have identified him with the figure known as the . In Isma'ilism, Melchizedek (known as Malik as-Salām; ) is believed to have been the one to initiate Abraham into prophethood. An Ismaili treatise dated to the 1300s proclaimed that Melchizedek would return following the resurrection as a righteous judge and reveal the divine mysteries which the prophets have kept secret throughout the centuries.
(2025). 9780595231997, iUniverse.

In modern culture
Melchizedek appears as a character in 's novel The Alchemist, where he guides the protagonist, Santiago. Muraleedharan, Manju. "Multi-disciplinary dimensions in Paulo Coelho’s Novel The Alchemist." Journal of Literature, Culture and Media Studies 3.5&6 (2012).

Melchisedec is the name of a rat befriended by Sarah Crewe in The Little Princess by Frances Hodgson Burnett.

Melchizedek has a brief appearance in Samuel Butler's The Way of All Flesh.

(1994). 9781853262289, Wordsworth Classics.

Melchizedek is called "a priest unborn" in the song "Captain Woodstock's Courtship", recorded by Ian & Sylvia (an apparent reference to Hebrews 7:3).

See also

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