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品评校花校草，体验校园广场“No king rules forever”如何翻译最有味_百度知道
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多少英雄豪情，俱归尘土……From Wikipedia, the free encyclopedia
For other uses, see .
Melchizedek, Melkisetek, or Malki Tzedek (; : ???????????????, -, translated as "my king (is) righteous(ness)"; : ??????????, Melkisetek), was a king and priest who blesses
in the 14th chapter of the .
He is introduced as the king of , and priest of
("God most high"). He brings out bread and wine and blesses Abram and El Elyon.
literature—specifically , , and the —presents the name (????????) as a
title for , the son of .
In , according to the ,
is identified as a priest forever in the order of Melchizedek, and so Jesus assumes the role of
once and for all.
In the majority of
text the name is written in as two words ("malki zedek"), but in the , ,
it appears as one word.
The , along with
interpret the name "malki" as meaning "the king", and "tzedek", meaning "righteous(ness)" or "justice". This interpretation is upheld by modern scholars because in the
4QAmram 2.3 is found the opposite name Melchi-resha ("king of evil") for a chief angel of darkness.
Based on the detail that the word "malki" appears to contain a first-person singular , connoting a meaning of "my king", the
opines that the name implies "my king is tzedek", based on the notion that the city of Salem is associated with the attribute of "tzedek" (righteousness).
Lebanese Protestant scholar
cites Arabic cognates to suggest that the words "malki zedek" can be interpreted as mouthful of offering, so that the verse begins And food the king of Salem brought out, bread and wine ...
The implication is to say that the king (whether of Sodom or of Salem) brought out food, then blessed Abram and El Elyon. If the Albright reading, "a king allied to him" is also accepted, this would then imply that the whole interchange was with the King of Sodom.
Main article:
Some scholars provide a
association on the latter part of the name,
("righteousness") as an epithet of a
god, translating to "Sedeq is my king/lord". ?edeq and El Elyon ("God most high") may have been two epithets of the same
god, identified as an astral deity, perhaps eponymous of
itself: Salim or Shalem () is attested as a god, presumably identified with the , URU?alim in this case would be the city of Salim, the Jebusite astral deity.
Parallel theophoric names, with Sedeq replaced by , are those of
and , both biblical characters placed in the time of .
Bible commentators associate Mele?i-?edeq ???????? as a parallel to the king
????????, with the common denominator of both being king of Salem. It has been suggested that 'zedek' might be connected to the Phoenician root Συδνκ = "Zedek" = "".
Genesis calls Melchizedek "king of Salem", traditionally taken to be the name for Jerusalem prior to the .
reads "????" (lit. "his peace" or in contextual flow "allied with him") in place of the Masoretic "???" (Salem), with the difference being the altering of the final
into the two letters ? (middle ) and ? ().
views the Samaritan wording as authentic as does the New American Bible
Regardless of the residence of Malkizedek, 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.[]
allocate Gerizim (and not Jerusalem) as the site intended for the Temple, and thus the "????" text serves an obvious sectarian purpose. Yet, it[] is not solely associated with the Samaritans, being found also in the 3rd- or 2nd-century BC
and even in the Septuagint version of Genesis.
Melchizedek is mentioned twice in the Hebrew Bible, the first in
and the second in . The first mention is part of the larger story telling how
returns from defeating king
and meets with
the king of , at which point:
And Melchizedek king of Salem brought out bread and wine: and he was [is] the priest of the most high God. And he blessed him, and said, "Blessed be Abram to the most high God, possessor of heaven and earth, And blessed be the most high God, which hath delivered thine enemies into thy hand". And he gave him tithe from all.
— 14:18-20
Some textual critics classify the narration as not being derived from any of the usual
sources. 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.
However, Hebrew language
era (11th to 15th centuries) have explained the (seemingly) abrupt intrusion of Melchizedek into the narra
(c. 1250) points out that the following verses has Abram refusing any of the king of Sodom's possessions which, if not for the insertion of Melchizedek's hospitality, would prompt the query as to where Abram and his weary men got their refreshments from. The Rashbam,
(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. Likewise, the commentary of
(17th century) offers a three-pronged slew of reasons for the Melchizedek insertion.
The last verse of the Melchizedek narrative states simply, "And [he] gave him tithe from all" (v-yiten-lo ma'aser mekol, ???? ?? ???? ??? ), leaving the identities of both the giver (the unwritten "he" implied by the verb "gave") and of the recipient of the tithe unspecified. The Septuagint reports the same unspecific "he gave him" information in Greek (edōken autōi, ?δωκεν α?τ?).
, the , , , 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" (trumat ha-mekhes, ????? ????), such as Moses gave to God in Numbers 31:41.
Modern translations often supply "Abram" as the subject of the phrase, considering his identity as the tithe giver to be implicit in the context.
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.
() 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 ) in the form of the seven nations of the , 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.
Lebanese Protestant scholar
() observes that : ?????????, m'sr, which literally does mean tenth, might more loosely be used to mean portion, and : ??????, m-kl, 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..
According to the New Testament book of Hebrews, which compares Melchizedek's appearance and priesthood to that of Jesus, Abram offered a tenth of the spoils to Melchizedek (Heb. 7:4).
Main article:
Genesis 14:18 introduces Melchizedek a "Priest of the Most High God" (El Elyon), a term which is re-used in 14:19, 20, 22. The term "Most High" is used another twenty times of the God of the Israel in the Psalms.
(1944) suspects that this is a late development, 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. 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.
Main article:
The second and final Hebrew Bible mention of Melchizedek is in
. The many translations that follow the Septuagint
"The LORD hath sworn, and will not repent: 'Thou art a priest for ever after the manner of Melchizedek.'." (JPS 1917)
Although the above is the traditional translation of the text, the Hebrew text can be interpreted in various ways, and the , (1985 edition), for example, has:
"You are a priest forever, a rightful king by My decree." (JPS 1985)
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.
The majority of
literature attributes the primary character of the psalm as
who was a "righteous king" (???? ???) of Salem (Jerusalem) and, like Melchizedek, had certain priest-like responsibilities, while the
understands the chapter as referring to Abram who was victorious in battling to save his nephew Lot and merited priesthood. The Zohar defines the noted Melchizedek as referring to
(high priest).
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).
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
and his spectacular defeat of multiple kings, and goes on to define the meeting place of Melchizedek and Abram as "Emek HaShaveh which is Emek HaMelech". The meeting site has been associated with Emek Yehoshaphat (the ).
describes the meeting location's size as "a plot the size of a king's Riis".
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.
The chronological work
(published 1769) quotes that Melchizedek was the first to initiate and complete a wall in circumference of the city, 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. Following the premise that Melchizedek was indeed , he was 465 years old at the time and Abram was 75 years of age.
literature unanimously identify Melchizedek as
( to Genesis chap. 14,
to Tractate Nedarim 32b). The
attributes him (Shem and his
court of justice) as pioneers in banning prostitution (Avodah Zarah p. 36a).
Middle eastern land distribution demonstrating the
governed by
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 . The
is of the opinion that the land was rightfully owned and governed by the offspring of , and explains that Melchizedek/Shem left his home country and came to Salem as a foreigner wishing to serve God as a Kohen. 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.
Main article:
Although Melchizedek is the first person in the
to be titled a
(priest), the
records that he was preceded in priesthood (kehuna) by .
to the Torah explain that Melchizedek — essentially
— was given the priesthood (H kehuna) by receipt of his father Noah's blessing "G-d beatified
and will dwell in the house of Shem"; i.e., he will merit to serve and host God as a Kohen.
require that the
(priest) must be a patrilineal descendant of a prior Kohen.
maintains that God intended to permanently bring forth the priesthood ("Kehuna") through Melchizedek’s patrilineal descendants, but since Melchizedek preceded Abram's blessing to that of God, God instead chose to bring the priesthood ("kehuna") forth from Abram’s descendants. As the text states in regard to M "and he is a Kohen", meaning himself in the exclusive sense and not his patrilineal descendants.
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 willingly gave the priesthood to Abram upon recognizing his outstanding uniqueness and Godly character traits.
Rabbinic authorities defer as to whether Kehuna was given to Abram there and then or after the demise of Melchizedek.
The Medrash 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 .
The Midrash quotes multiple aspects of both Melchizedek and A The Rabbis taught that Melchizedek acted as a
and handed down
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
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
(Babylonian Talmud Sukkah 52b; see also
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.
Thus according to some rabbis[] 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 , who was the daughter (or granddaughter by some opinions) of Shem.[]
(redacted by
c. 1290s) 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 he is the letter God added to Abram's name to become "Abra-ha-m" in Genesis.
(11QMelch) is a fragment (that can be dated to the end of the 2nd or start of the 1st century BC) of a text about Melchizedek found in Cave 11 at
in the Israeli Dead Sea area and which comprises part of the . In this
text, Melchizedek is seen as a divine being and Hebrew titles as
are applied to him. According to this text Melchizedek will proclaim the "Day of " and he will atone for the people who are predestined to him. He also will judge the peoples.
repeats information from Genesis.
identifies Melchizedek with the
as priest of God, and honoured as an untutored priesthood.
refers to Melchizedek as a "Canaanite chief" in , but as a priest in .
(also called "Slavonic Enoch") is apparently a Jewish sectarian work of the 1st century AD. The last section of the work, the , 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
( in some manuscripts) to the
and was thus preserved from the
without having to be in .
An image of Melchizedek painted onto the altar side near the
wooden church, ,
Main article:
In the , references to Melchizedek appear only in the
(later 1st century AD), 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 .
Traditional Evangelical Christian denominations, following Luther, teach that Melchizedek was a historical figure and an archetype of Christ.
notes that a popular understanding of the relationship between Melchizedek and Jesus is that Melchizedek is an Old Testament
- in other words, that Melchizedek is Jesus.
Others, noting Hebrews 7 which informs that Melchizedek was "without father, without mother, without genealogy" agree that Melchizedek could not be Jesus and instead identify him as a manifestation of the Holy Spirit.[]
Melchizedek is mentioned in the , the First
of the , and also figures in the current
as a commemoration on August 26.
He is commemorated in the
on May 22, and on the "Sunday of the Forefathers" (two Sundays before Christmas). In the
he is commemorated as one of the Holy Forefathers on July 26.
saw in Melchizedek a man who lived a perfect life.
In the , the
describes the work of Melchizedek in Salem in . According to , Melchizedek was king over the wicked people of Salem, but because of his righteousness, his people repented of their wickedness and became a peaceful city in accordance with the meaning of that name. With respect to Old Testament prophets, Alma declares that "there were many before [Melchizedek], and also there were many afterwards, but none were greater."
In , Melchizedek is described as "a man of faith, who w and when a child he feared God, and stopped the mouths of lions." Because he was a righteous and God-fearing man, Melchizedek was "ordained a high priest." The Joseph Smith Translation also describes Melchizedek as establishing peace in his city and being called "the king of heaven" and "the King of peace" (), that he and his people sought to be translated, like 's people were. Finally, the Joseph Smith Translation notes that, in the Book of Hebrews, when Paul speaks of Melchizedek, it is the order of the priesthood named for him that is without father and mother, etc., and not Melchizedek himself (JST Bible Hebrews 7:3).
Other Latter Day Saint views on Melchizedek closely match the teachings of the King James Bible. The Latter Day Saint
is named after him, so as not to over-use the name of the Son of God, after whom it was originally named ( (LDS Church ed.)).
According to the , Melchizedek is a descendant of Noah (). Latter Day Saints are unclear as to whether Melchizedek was Shem, or a descendant of Shem.
taught the former—perhaps due to Jasher 16:11, which refers to Shem as A
taught the latter.[]
It is possible to view ' (LDS Church) Doctrine and Covenants 138:41—which mentions "Shem, the Great High Priest" but not Melchizedek in a recitation of prominent righteous people who are now dead—as supporting a view that Shem is Melchezidek. In 1973, an article in an official LDS Church magazine quoted this passage and others and came to the conclusion that there was not enough revealed knowledge to answer the question definitively.
A collection of early
scripts dating on or before the 4th century, discovered in 1945 and known as the , contains a tractate pertaining to Melchizedek. Here it is proposed that Melchizedek is 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 the gods, and he is a priest-king who dispenses justice.
There is no mention of Melchizedek in the
or in early
or . Some later commentators, including , however, did suggest a link between Melchizedek and . They referred to 's allegory of Melchizedek in his
as a parallel to the
view of . In , however, Melchizedek is of greater importance as one of the 'Permanent Imams'; that is those who guide people through the ages of history.
Wikimedia Commons has media related to .
has the text of the
(retrieved ), -ified from <>
He is part of a key theme[] in the New Testament
to Bereishith 14:18-20.
to tractate Nedarim 32b et al.
[Minchath shai ] to genesis (bereishith) 14:18-20
Μελχισεδ?κ, in the
as Melchisedech. In the
of 1611 as Melchizedek in the
and Melchisedec in the New Testament
Josephus. The Jewish War 6.438.
apparently based on the
words "melek", meaning "King" :
with number 4428
with number 6666
Pearson, Birger A. (2003). "Melchizedek in Early Judaism, Christianity and Gnosticism". In Stone, Michael E.; Bergren, Theodore A. . p.&#160;181. &#160;.
to genesis 14:18, based on the verse "Righteousness resides in (by) her" (Isaiah 1:21)
He writes "Arabic dictionaries cite ?lwk ?dq (vocalised ālūk ?idq, literally 'mouthful of offering'). as an archaic euphemism for 'food', especially food offered to a guest."
, The Bible Came from Arabia Jonathan Cape, 1985, chapter 12
Albright reads melek shelomo (???-????), "of his peace", instead of melek Salem, "king of Jerusalem", brought out bread and wine..." -Albright, W. F. "Abram the Hebrew: A New Archaeological Interpretation", BASOR 163 (, esp. 52.
Delcor, M (1971). "Melchizedek from Genesis to the Qumran Texts and the Epistle to the Hebrews". Journal for the Study of Judaism 2: 115–135, esp. 115–116.
, s.v. "Elyon", "Shalem".
at Google Books
, bereishith chap. 14
Gen.14-18, Genesis Apocryphon col.22:12-13, see Josephus (op. cit.)
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.
Gunkel, Hermann. Genesis (G?ttingen 1922) pp. 284-285
"if from a string and until a shoe string" -Bereishith 14:23
Chizkuni to Bereishith 14:18
as the later verse reads "aside..for what the young men consumed" -Bereishith 14:24
Rashbam to Bereishith 1418
see ohr hachayim to Bereishit 14:18
Hayward, C. T. Robert (2010). Targums and the transmission of scripture into Judaism and Christianity. Koninklijke Brill NV. p.&#160;15. Targum Pseudo-Jonathan makes it clear that Abraham paid tithes to Melchizedek, as does the interpretation adopted by Jub. 13.25–27; Josephus Ant. 1.181; Philo Cong. 93, 99; and, of course, the epistle to the Hebrews [7:4].
Herczeg, Yisrael Isser Zvi (1995). The Torah: With Rashi's Commentary Translated, Annotated, and Elucidated. Mesorah Publications. p.&#160;140.
Rogatchover Gaon. Tzafnat Paaneach al HaTorah. commentary on Gen. 14
Alter, Robert (2004). The Five Books of Moses. W. W. Norton & Co. p.&#160;70. &#160;. Employment of a verb without a subject, not uncommon in biblical usage, occurs at the end of verse 20, where the Hebrew does not state what the context implies, that it is Abram who gives the tithe.
The Revised English Bible. Oxford University Press, Cambridge University Press. 1989. p.&#160;11.
to Bereishit chap. 14 (the Zohar text, however, does not state that a name change to "Abra-ha-m" occurred at this point).
i.e. beginning in a form of talking to the person directly and ending the speech as speaking for the recipient - Meshech Chochma to Bereishit chap. 14
Della Vida, G. Levi. "El Elyon in Genesis 14:18-20", JBL 63 (1944) pp.1-9
Fitzmyer, J. A. The Aramaic Inscriptions of Sefire, Revised Edition (Bibor 19A; Rome 1995) pp.41, 75
Lack, R. "Les origines de Elyon, le Très-Haut, dans la tradition cultuelle d’Israel",
24 (1962) pp.44-64
such as the Vulgate, KJV 1611, JPS 1917
Kugel, James L.
based on the text ?? ?????? with "Yemini" referring either to
(Binyamin) whom David was careful not to overthrow or to the
(as per it being referred to as "from his right hand -a fire of religion to them" -Deuteronomy) -Targum Yonathan to Psalm 110
Babylonian Talmud to Nedarim, p. 32
zohar vol. 3 p.53b
understood by Rashi as 30 Kanns. Of note is the , who demonstrates that the king's riis is inclusive of the demarcating boundary as part and parcel of the said boundary — Tzafnath Paaneach to Bereishith 14
to genesis 14:17, quoting medrash aggadahauthored by . Medrash Rabbah
seder hadoroth p. 9b.
to genesis chap. 14
to Bereishith 14:18
Rashi (based on ) to Bereishith 12:6
introduction to
Genesis 9:27
Maharzav (Rabbi Zev Wolf E&#160;?-1862; Lithuania), to Leviticus Rabbah 25:6
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
In , a precedence not befitting a kohen who is to be of total service to God-Eitz Yosef to Leviticu Rabbah 25:6.
Rabbi Zechariah, Leviticus Rabbah 25:6, Babylonian Talmud to Nedarim 32b. Zohar vol. 1 p. 86b.
in H "???? ???" -Genesis 14
(Rabbi Chaim ben Attar , Morocco) to Genesis 14:18 (first explanation). Eitz Yosef commentary to Leviticus Rabbah 25:6.
vol. 1 p. 86b
Ohr HaChaim to Bereishith 14:18
Maharzav (Z. V. Einhorn) to Leviticus Rabbah 25:6 (since Abraham's demise preceded Shem's by 35 years)
this latter opinion being of the Eitz Yosef commentary to
(in ). (Babylonian Talmud Baba Batra 14b-15a.)
Wise, Abegg, Cook (1996). The Dead Sea Scrolls: a New Translation.
The Melchizedek Tradition: A Critical Examination of the Sources p85 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."
Jutta Leonhardt Jewish worship in Philo of Alexandria
"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."
Fred L. Horton The Melchizedek Tradition: A Critical Examination of the Sources
"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"
Harry Alan Hahne (2006). Corruption and Redemption of Creation: the Natural World in Romans 8.19-22 and Jewish Apocalyptic Literature. p.&#160;83. &#160;.
Morfill, W R (translator). .
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"
(2005). . p.&#160;172.
Martyrologium Romanum ex Decreto Sacrosancti Concilii Oecumenici Vaticani II instauratum, auctoritate Ioannis Pauli Pp. II promulgatum, editio [typica] altera, Typis vaticanis, [2004], p. 476.
. Orthodox Calendar (Provaslavie.ru).
Philip Edgcumbe Hughes A Commentary on the Epistle to the Hebrews p244
Melchizedek means "my king is righteous"; Adonizedek means "my lord is righteous".
Alma E. Gygi, , , November 1973.
(1978). The Nag Hammadi Library in English.
Text of the tractate:
Hebrews, VII, 3
Abdullah Yusuf Ali, Qur'anic Commentary, notes on Surah Kahf, dealing with Khidr.
Concise Encyclopedia of Islam, C. Glasse, Ismailis: "(Ismaili's believe in) a 'permanent Imam' (namely Malik Shulim, Malik Yazdaq, Malik as-Salim - all different names for Melchizedek) - Ma'add, the ancestor of the North Arabians, and, again, Ali..."
(1976). The Melchizedek Tradition: A Critical Examination of the Sources to the Fifth Century A.D. and in the Epistle to the Hebrews. : .
(1997). Melchisedek e l'angelologia nell'Epistola agli Ebrei e a Qumran. : Editrice Pontificio Istituto Biblico. p.&#160;433. &#160;.
(1998). . Traditions of the Bible: a guide to the Bible as it was at the start of the common era. : . pp.&#160;275–293. &#160;.
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