Source: http://en.wikipedia.org/wiki/Melchizedek
Melchizedek or Malki Tzedek (
/mɛl.ˈkɪz.ə.dɪk/[1]); Hebrew מַלְכִּי־צֶדֶק malḵ-i ṣédeq) translated as “my king (is) righteous(ness)”) was a king and priest mentioned during the Abram narrative in the 14th chapter of the Book of Genesis.
He is introduced as the king of Salem, and priest of El Elyon (“God most high”). He brings out bread and wine and blesses Abram and El Elyon.[2]Chazalic literature, specifically Targum Jonathan, Targum Yerushalmi, and the Babylonian Talmud, presents the name (מלכי־צדק) as a nicknametitle for Shem, the son of Noah.[3]
In Christianity, according to the Letter to the Hebrews, Jesus Christ is identified as a priest forever in the order of Melchizedek, and so Jesus assumes the role of High Priest once and for all.
Spelling
In the majority of Masoretic (Hebrew) text the name is written in as two words (“malki zedek”).[4] Whereas in the Septuagint, New Testament, Latin Vulgate and Authorised King James Version he appears as one word.[5]
Etymology
The Epistle to the Hebrews,[6] along with Philo[7] and Josephus,[8][9] interpret the name as meaning “the king”,[10] and “tzedek”, meaning “righteous(ness)” or “justice”.[11] This interpretation is upheld by modern scholars because in the Dead Sea Scroll 4QAmram 2.3 is found the opposite name Melchi-resha (“king of evil”) for a chief angel of darkness.[12]
Based on the detail that the word “malki” appears to contain a first-person singular possessive pronoun, connoting a meaning of “my king”, the Ramban opines that the name implies “my king istzedek“, based on the notion that the city of Salem is associated with the attribute of “tzedek” (righteousness).[13]
However, it is also possible that malchi is not a possessive pronoun but genitive case. Although these case suffixes were already archaic at the time of writing, in proper names they were preserved longer. Such a reading would yield “king of righteousness”, consistent with the ancient interpretations above.
Lebanese Protestant scholar Kamal Salibi cites Arabic cognates[14] 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 … [15] The implication is to say that the king (whether of Sodom or of Salem) brought out food, then blessed Abraham and El Elyon. If the Albright reading, “a king allied to him”[16][17] is also accepted, this would then imply that the whole interchange was with the King of Sodom.
Theophoric association
Some scholars provide a theophoric association on the latter part of the name, Ṣedeq (“righteousness”) as an epithet of a Canaanite god,[18] translating to “Sedeq is my king/lord”. Ṣedeq and El Elyon (“God most high”) may have been two epithets of the same Jebusite god, identified as an astral deity, perhaps eponymous of Salem itself: Salim or Shalem (שלם) is attested as a god, presumably identified with the evening star, in Ugaritic mythology; URUŠalim in this case would be the city of Salim, the Jebusite astral deity.[19]
Parallel theophoric names, with Sedeq replaced by Yahu, are those of Malchijah and Adonijah, both biblical characters placed in the time of David.[20]
Bible commentators associate Meleḵi-ṣedeq מלכי־צדק) as a parallel to the king Adoni-ṣedeq אדני־צדק), with the common denominator of both being king of Salem.[21]
Samaritan variance
Genesis calls Melchizedek “king of Salem“, traditionally taken to be the name for Jerusalem prior to the Binding of Isaac.[22]
The Samaritan Pentateuch reads “שלמו” (lit. “his peace” or in contextual flow “allied with him”) in place of the Masoretic “שלם” (Salem). With the difference being the altering of the final Mem into the two letters מ (middle Mem) and ו (vav). William F. Albright views the Samaritan wording as authentic[16] as does the New American Bible[17]
Regardless of the residence of Malkizedek, Samaritan tradition identified a “Salem” as a place on the slopes of Mount Gerizim which served as a blessing place of the children of Israel upon their initial crossing of the Jordan river[citation needed].
The Samaritans allocate Gerizim (and not Jerusalem) as the site intended for the Temple, and thus the “שלמו” text serves an obvious sectarian purpose. Yet, it[clarification needed] is not solely associated with the Samaritans, being found also in the 3rd or 2nd century BC Book of Jubilees and even in the Septuagint version of Genesis.[23]
In Judaism
In the Hebrew Bible, Genesis 14
Melchizedek is mentioned twice in the Hebrew Bible, the first in Genesis and the second in psalms. The first mentioning, as part of the larger story of which tells how Abram returns from defeating king Chedorlaomer and meets with Bera the king of Sodom,[24] 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.—Genesis 14:18-20
Some textual critics classify the narration as not being derived from any of the usual pentateuchal sources.[25] 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.[26]
However, Hebrew language Torah commentarians of the Rishonim era ( 11th to 15th centuries) have explained the (seemingly) abrupt intrusion of Melchizedek into the narration in various ways;Hezekiah ben Manoah (c.1250) points out that the following verses has Abram refusing any of the king of Sodom’s possessions[27] 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.[28] The Rashbam, Shmuel ben Meir (11th C.), offers a similar explanation but varies by saying that only Abram’s men partook in the booty (originally belonging to the king of Sodom)[29] 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.[30] Likewise, the commentary of Chaim ibn Attar (17th C) offers a three-pronged slew of reasons for the Melchizedek insertion.[31]
Tithe recipient
The final verse of the Melchizedek narration provides an ambiguous statement of “And he gave him tithe from all” (v-yiten-lo ma’aser mekol “ויתן לו מעשר מכל”) without specification of both who thegiving party (“he”) was and who was the recipient of the given tithe (“him”). The Septuagint likewise does not specify who “he gave him” (edōken autōi ἔδωκεν αὐτῷ) was.
Targum Jonathan, Josephus, Philo of Alexandria, Abraham ibn Ezra (1089—1164) and Rashi all read Abram as the giver of the tithes to Melchizedek.[32] The Rogatchover Gaon, based on the explanation that it was Abram who presented the tithe, describes that the tithe presented was not the standard tithe (Maaser Rishon) described in the Torah as given on an annual basis, but was of the form of one-time “tribute offering” (trumat ha-mekhes תרומת המכס ; [33]) given with Abram’s intent to publicize that God sustains his world with kindness and that tithe-giving merits God’s blessing of monetary wealth.[34]
From a kabbalah point of view, the Zohar commentary to Genesis 14 cites Rabbi Yitzchak as saying that it was God who gave tithe to Abram in the form of removing the Hebrew letter He from his throne of glory and presenting it to the soul of Abram for his benefit.[35]
Rabbi Meir Simcha of Dvinsk (1843–1926) presents that the phrase “And he gave him tithe from all” as a verbal continuation of Melchizedek’s speech. Meaning that Melchizedek exclaimed how God has 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 concludes that this type of verbal continuity expressed by Melchizedek is a common form of prophetic expression.[36]
Lebanese Protestant scholar Kamal Salibi (1985) observes that Hebrew: ֹמַעֲשֵׂר, m’sr, which does indeed mean tenth, could also mean just portion and Hebrew: מִכֹּל, m-kl, taken to mean from all, could also mean from food items, so that the whole verse could imply He gave him a morsel of food..[15]
Priest of El Elyon
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. Giorgio Levi Della Vida (1944) suspects that this is a late development,[37] and Joseph Fitzmyer (1962) connects Genesis 14 with the mention of a god called “Most High,” who may appear according to one of three possible translations of a 750BCE inscription found at Al-Safirah in Syria.[38] 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.[39]
Psalm 110
The second and final Hebrew Bible mention of Melchizedek is in Psalm 110:4. The many translations that follow the Septuagint[40] translate such;
“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 contains ambiguities[clarification needed] and can be interpreted in various ways, and the New Jewish Publication Society of America Version, (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.[41]
The majority of Chazalic literature attributes the primary character of the psalm as King David[42] who was a “righteous king” (מלכי צדק) of Salem (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 brother-in-law Lot and merited priesthood.[43] The Zohar defines the noted Melchizedek as referring to Ahron the Kohen Gadol (high priest).[44]
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 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 “Emek HaShaveh which is Emek HaMelech“. The meeting site has been associated with Emek Yehoshaphat (the Valley of Josaphat).[45] Targum Onkelos describes the meeting location’s size as “a plot the size of a king’s Riis“.[46] Midrashic 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 deity, at which point he declined, attributing his victory to God’s might and will alone.[47]
The chronological work Seder ha-Dorot (published 1769) quotes that Melchizedek was the first to initiate and complete a wall in circumference of the city,[48] 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.[49] Following the premise that Melchizedek was indeed Shem, he was 465 years old at the time and Abram was 75 years of age.[48]
Chazalic literature, unanimously identify Melchizedek as Shem son of Noah (Targum Yonathan to Genesis chap. 14, Genesis Rabbah 46:7, Babylonian Talmud to Tractate Nedarim 32b). TheTalmud Bavli attributes him (Shem and his beth din court of justice) as pioneers in banning prostitution (Avodah Zarah p. 36a).
There is, however, disagreement amongst Rishonim 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 Ramban 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 aKohen.[50] Whereas Rashi 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.[51]
Transition of the Priesthood
Although Melchizedek is the first person in the Torah to be titled a Kohen (priest), the medrash records that he was preceded in priesthood (kehuna) byAdam.[52] Rabbinic commentarians to the Torah explain that Melchizedek — essentially Shem — was given the priesthood (Hebrew; kehuna) by receipt of his father Noah’s blessing “G-d beatified Yefeth and will dwell in the house of Shem“;[53] i.e., he will merit to serve and host God as a Kohen.[54]
Torah Laws require that the Kohen (priest) must be a patrilineal descendant of a prior Kohen.[55] Leviticus Rabbah maintains that God intended topermanently bring forth the priesthood (“Kehuna”) through Melchizedek’s patrilineal descendants, but since Melchizedek preceded Abram’s blessing to that of God,[56] God instead chose to bring the priesthood (“kehuna”) forth from Abram’s descendants.[57] As the text states in regard to Melchizedek; “and he is a Kohen”,[58] meaning himself in the exclusive sense and not his patrilineal descendants.[59]
The Ohr HaChayim 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 Paganism, but Melchizedek willingly gave the priesthood to Abram upon recognizing his outstanding uniqueness and Godly character traits.[60]
Rabbinic authorities defer as to whether Kehuna was given to Abram there and then[61] or after the demise of Melchizedek.[62]
The Medrash records that Shem functioned as kohen gadol (high priest) in that he taught Torah 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 Tabernacle.
Midrash text
The Midrash quotes multiple aspects of both Melchizedek and Abram; The Rabbis taught that Melchizedek acted as a priest and handed down Adam’s robes to Abram (Numbers Rabbah 4:8).
Rabbi Isaac the Babylonian said that Melchizedek was born circumcised (Genesis Rabbah 43:6). Melchizedek called Jerusalem “Salem.” (Genesis Rabbah 56:10.) The Rabbis said that Melchizedek instructed Abram in the Torah. (Genesis Rabbah 43:6.) Rabbi Eleazar said that Melchizedek’s school was one of three places where the Holy Spirit (Ruach HaKodesh) 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 alsoSong of Songs Rabbah 2:33 (crediting Rabbi Berekiah in the name of Rabbi Isaac).) The Talmud teaches that David wrote the Book of Psalms, including in it the work of the elders, including Melchizedek.[63]
Thus according to some rabbis[who?] 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 the daughter (or granddaughter by some opinions) of Shem.[original research?]
In the Zohar
The Zohar (redacted by Moses de León 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 He from his throne of glory and presenting it to the soul of Abram for his benefit.[citation needed] The letter he is the letter God added to Abram’s name to become “Abra-ha-m” in Genesis.
Dead Sea Scrolls
11Q13
11Q13 (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 Qumran in the Israeli Dead Sea area and which comprises part of the Dead Sea Scrolls. In this eschatological text, Melchizedek is seen as a divine being and Hebrew titles as Elohim are applied to him. According to this 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.[64]
1QapGen
The Genesis Apocryphon repeats information from Genesis.[65]
Philo
Philo identifies Melchizedek with the Logos as priest of God,[66] and honoured as an untutored priesthood.[67]
Josephus
Josephus refers to Melchizedek as a “Canaanite chief” in War of the Jews, but as a priest in Antiquities of the Jews.
Second Book of Enoch
The Second Book of Enoch (also called “Slavonic Enoch”) is apparently a Jewish sectarian work of the 1st century AD.[68] 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 Noah. 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 Gabriel (Michael in some manuscripts) to the Garden of Eden and was thus preserved from the Deluge without having to be in Noah’s Ark.[69][70]
In Christianity
In the New Testament, references to Melchizedek appear only in the Letter to the Hebrews (later 1st century AD), though these are extensive (Hebrews5: 6, 10; 6: 20; 7: 1, 10, 11, 15, 17, 21). Jesus Christ is there identified as a priest forever in the order of Melchizedek quoting from Ps. 110:4.[71] and so Jesus assumes the role of High Priest once and for all. Abraham’s transfer of goods to Melchizedek is seen to imply that Melchizedek is superior to Abraham, in that Abraham is tithing to him. Thus, Melchizedek’s (Jesus’) priesthood is superior to the Aaronic priesthood, and the Temple in Jerusalemis now unnecessary.
In Nag Hammadi Library
A collection of early Gnostic 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 is Jesus Christ.[72] 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.[73]
Pelagianism
The Pelagians saw in Melchizedek a man who lived a perfect life.[74]
Evangelical Christian beliefs
Traditional Evangelical Christan denominations, following Luther, teach that Melchizedek was a historical figure and an archetype of Christ.[75]
Tremper Longman notes that a popular understanding of the relationship between Melchizedek and Jesus is that Melchizedek is an Old Testament Christophany – in other words, that Melchizedekis Jesus.[76]
Liturgical Commemoration
Melchizedek is mentioned in the Roman Canon, the First Eucharistic Prayer of the Roman rite of the Catholic Church, and also figures in the current Roman Martyrology as a commemoration on August 26.[77]
He is commemorated in the Eastern Orthodox Church on May 22,[78] and on the “Sunday of the Forefathers” (two Sundays before Christmas). In the Calendar of Saints of the Armenian Apostolic Church he is commemorated as one of the Holy Forefathers on July 26.
Latter-Day Saint beliefs
The Book of Mormon of The Church of Jesus Christ of Latter-day Saints describes the work of Melchizedek in Salem in Alma 13:17-19. According to Alma, 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.”
Also, in Joseph Smith’s translation of the Bible, Melchizedek is described as “a man of faith, who wrought righteousness; 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 Translation also describes Melchizedek as establishing peace in his city and being called “the king of heaven” and “the King of peace” (JST Bible Gen 14:25-40), that he and his people sought to be translated, like Enoch (ancestor of Noah)‘s people were. Finally, the Joseph Smith Translation notes that, in Hebrews, when Paul speaks of Melchizedek, the order of the priesthood named for him is without father and mother, etc., and not Melchizedek himself. (JST Bible Heb 7:3)
Other Latter-day Saint views on Melchizedek closely match the King James Bible. The Melchizedek Priesthood is named after him, so as not to over-use the name of Christ, after whom it was originally named Section 107:3-4.
According to the Doctrine and Covenants, Melchizedek is a descendant of Noah (Doctrine and Covenants Section 84:14).There remains controversy whether he was Shem, or a descendant. John Taylor taught the former — perhaps due to Jasher 16:11, which says Adonizedek;[79] Bruce McConkie the latter.
In Islam
There is no mention of Melchizedek in the Qur’an or in early Islamic exegesis or literature. Some later commentators, including Abdullah Yusuf Ali, however, did suggest a link between Melchizedek and Khidr. They referred to St. Paul‘s allegory of Melchizedek in his Epistle to the Hebrews[80] as a parallel to the Muslim view of Khidr.[81] In Ismailism, however, Melchizedek is of greater importance as one of the ‘Permanent Imams’; that is those who guide people through the ages of history.[82]
In chapter 18, verses 65–82, Moses meets the Servant of God, referred in the Quran as “one from among Our friend whom We had granted mercy from Us and whom We had taught knowledge from Ourselves”,[5] at the junction of the two seas and asks for permission to accompany him so Moses can learn “right knowledge of what [he has] been taught”.[6] The Servant of God informs him in a stern manner that their knowledge is of different nature and that “Surely you [Moses] cannot have patience with me. And how canst thou have patience about things about which thy understanding is not complete?”[7] Moses promises to be patient and obey him unquestioningly, and they set out together. After they board a ship, the Servant of God damages the vessel. Forgetting his oath, Moses says, “Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing.” The Servant of God reminds Moses of his warning, “Did I not say that you will not be able to have patience with me?” and Moses pleads not to be rebuked.
Next, the Servant of God kills a young man. Moses again cries out in astonishment and dismay, and again the Servant of God reminds Moses of his warning, and Moses promises that he will not violate his oath again, and that if he does he will excuse himself from the Servant’s presence. They then proceed to a town where they are denied hospitality. This time, instead of harming anyone or anything, the Servant of God restores a decrepit wall in the village. Yet again Moses is amazed and violates his oath for the third and last time, asking why the Servant of God did not at least exact “some recompense for it!”
The Servant of God replies, “This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience.” Many acts which seem to be evil, malicious or somber, actually are merciful. The boat was damaged to prevent its owners from falling into the hands of “a king who seized every boat by force… And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them.” God will replace the child with one better in purity, affection and obedience. As for the restored wall, the Servant of God explained that underneath the wall was a treasure belonging to two helpless orphans whose father was a righteous man. As God’s envoy, the Servant of God restored the wall, showing God’s kindness by rewarding the piety of the orphans’ father, and so that when the wall becomes weak again and collapses, the orphans will be older and stronger and will take the treasure that belongs to them.
Muslim scholars identify the Servant of God mentioned in these verses as Khiḍr, although he is not explicitly named in the Qur’an and there is no reference to him being immortal or being especially associated with esoteric knowledge or fertility.[8] These associations come in later scholarship on Khiḍr.[9]
Khiḍr in “The History of al-Tabari”
In his chapter ‘The Tale of al-Khiḍr and His History; and the History of Moses and His Servant Joshua,’ al-Tabari describes several versions of the traditional story surrounding Khiḍr. At the beginning of the chapter, al-Tabari explains that in some variations, Khiḍr is a contemporary of the mythical Persian king Afridun, who was a contemporary of Abraham, and lived before the days of Moses.[10] Khiḍr is also said to have been appointed to be over the vanguard of the king Dhu al-Quarnayn the Elder, who in this version is identified as the king Afridun.[11] In this specific version, Khiḍr comes across the River of Life and, unaware of its properties, drinks from it and becomes immortal.[12] Al-Tabari also recounts that Khiḍr is said to have been the son of a man who believed in Abraham, and who emigrated with Abraham when he left Babylon.[13]
Khiḍr is also commonly associated with Elijah, even equated with him, and al-Tabari makes a distinction in the next account in which Khiḍr is Persian and Elijah is Israeli. According to this version of Khiḍr’s story, Khiḍr and Elijah meet every year during the annual festival season.[13]
Al-Tabari seems more inclined to believe that Khiḍr lived during the time of Afridun before Moses, rather than traveled as Abraham’s companion and drank the water of life.[14] He does not state clearly why he has this preference, but rather seems to prefer the chain of sources (the isnad) of the former story rather than the latter.
The various versions in al-Tabari’s History more or less parallel each other and the account in the Qur’an. However, in the stories al-Tabari recounts, Moses claims to be the most knowledgeable man on earth, and God corrects him by telling him to seek out Khiḍr. Moses is told to bring a salted fish, and once he found the fish to be missing, he would then find Khiḍr. Moses sets out with a travel companion, and once they reach a certain rock, the fish comes to life, jumps into the water, and swims away. It is at this point that Moses and his companion meet Khiḍr.
Al-Tabari also adds to lore surrounding the origins of Khiḍr’s name. He refers to a saying of Muhammad, that Khiḍr was called green because he sat on a white fur and it shimmered green with him.[15]
Reports in the Hadith
Among the strongest transmitted proofs about the life of Khiḍr are two reports, one narrated by Imam Ahmad in Al-Zuhd whereby Muhammad is said to have stated that Elijah and Khidr meet every year and spend the month of Ramadan in Jerusalem and the other narrated by Ya’qub ibn Sufyan fromUmar ibn Abd al-Aziz whereby a man he was seen walking with was actually Khiḍr. Ibn Hajar declared the claim of the first fair and that of the second sound in Fath al-Bari (1959 ed. 6:435). He goes on to cite another sound report narrated by Ibn ‘Asakir from Abu Zur’a al-Razi whereby the latter met Khiḍr twice, once in his youth, the other in old age, but Khiḍr himself had not changed.
Khiḍr is believed to be a man who has the appearance of a young adult but a long, white beard. According to some authors like Abdul Haq Vidhyarthi, al-Khiḍr is Xerxes (not to be confused with Xerxes I), who disappeared after being in the lake regions of Sijistan or Sistan that comprise the wetlands of the Irano-Afghan border today, and after finding the fountain of life, sought to live his entire remaining life in service of God and to help those in their path/journey to Him.
Imam Bukhari reports that Khiḍr got his name after he was present over the surface of some ground that became green as a result of his presence there. There are reports from Al-Bayhaqi that Khiḍr was present at the funeral of Muhammad and was recognized only by Abu Bakr and Ali from amongst the rest of the companions, and where he came to show his grief and sadness at the passing away of Muhammad. Khiḍr’s appearance at Muhammad’s funeral is related as follows: A powerful-looking, fine-featured, handsome man with a white beard came leaping over the backs of the people till he reached where the sacred body lay. Weeping bitterly, he turned toward the Companions and paid his condolences. Abu Bakr and Ali said that he was Khiḍr.[16]
In another narration Khiḍr met with Ali by the Ka’bah and instructed him about a supplication that is very meritorious when recited after the obligatory prayers. It is reported by Imam Muslim that during the time when the false Messiah appears and as he approaches at the outskirts of the city of Medina, a believer would challenge him, whom the false Messiah will slice into two piece and rejoin, making it appear that he caused him to die and be resurrected, to which this man would proclaim the falsehood of the Dajjal who would try again to kill him (or make show of it) but would fail and thus his weakness and inability being made revealed. According to the commentators and transmitters of this narration the person who will challenge the Antichrist and humiliate him will be Khiḍr.
Islamic Perspectives
In Shia Islam
Many Shī‘ī Muslims believe al-Khiḍr accompanied the Twelfth Imām, Muhammad al-Mahdi, in meeting one Sheikh Hassan ibn Muthlih Jamkarani, on 22 February 984 CE (17 Ramadan 373 A.H.) and instructing him to build a mosque at that site of their meeting, known as Jamkaran.[17] The site, six kilometres east of Qom, Iran, has been a pilgrimage destination for the Shī‘ah for some time. In the last few years, however, it has become very popular, particularly with young people, and drawn crowds of tens of thousands.[18]
In Ismailism, Khidr is of greater importance as one of the ‘Permanent Imams’; that is those who guide people through the ages of history.[19]
In Sufism
To Sufis, Khiḍr holds a very dear place. Although amongst the Sunni scholars there is a difference of opinion about him being still alive, amongst Sunni Sufis there is almost a consensus that Khiḍr is still alive, with many respected figures and shaykhs, and prominent leaders claiming having had personal encounters with him. Examples of those who have claimed this are Abd al-Qadir al-Jilani, Imam Nawawi, Ibn Arabi, Sidi Abdul Aziz ad-Dabbagh and Ahmad ibn Idris al-Fasi. Ibn ‘Ata’ Allah in Lata’if al-Minan (1:84-98) states that there is consensus among the Sufis that Khiḍr is alive. In fact there are orders that claim origin with Khiḍr himself, or that Khiḍr was part of their chain, for example some of the Naqshbandiyya, the Muhammadiyyah, the Idrisiyyah, and the Sanusiyyah are tariqahsthat had Khiḍr as one of the central figures connecting them to the spiritual outflow of Muhammad.
In Sufi tradition, Khiḍr has come to be known as one of those who receive illumination direct from God without human mediation. He is the hidden initiator of those who walk the mystical path, like some of those from the Uwaisi tariqa. Uwaisis are those who enter the mystical path without being initiated by a living master. Instead they begin their mystical journey either by following the guiding light of the teachings of the earlier masters or by being initiated by the mysterious prophet-saint Khiḍr.
Khiḍr has had thus gained enormous reputation and popularity in the Sufi tradition due to his role as an initiator. Through this way come several Sufi orders which claim initiation through Khiḍr and consider him their master. Khiḍr had thus come to symbolize access to the divine mystery (ghayb) itself. In the writings of Abd al-Karim al-Jili, Khiḍr rules over ‘the Men of the Unseen’ (rijalu’l-ghayb)— the exalted saints and angels. Khiḍr is also included among what in classical Sufism are called the abdāl (‘those who take turns’). In Sufi hierarchy, abdal is a mysterious rank. It is thought in Sufism that Allah decides who will be abdal for a decade before an abdal is born. Adbals are thought as the gainers of mysterious power that is knowing the future also called Ilm-e-ladunni. They are deployed to protect some unwanted evil activities that threaten the existence of Islam. In a divinely-instituted hierarchy of such saints, Khiḍr holds the rank of their spiritual head.
The Sri Lankan Sufi Bawa Muhaiyaddeen gives a unique account of Khiḍr. Khiḍr was on a long search for Allah, until Allah, out of his mercy, sends the Archangel Gabriel to guide him. Gabriel appears to Khiḍr as a wise human sage, and Khiḍr accepts him as his teacher. Gabriel teaches Khiḍr much in the same way as Khiḍr later teaches Moses in the Qur’an, by carrying out seemingly unjust actions. Khiḍr repeatedely breaks his oath not to speak out against Gabriel’s actions, and is still unaware that the human teacher is actually Gabriel. Gabriel then explains his actions, and reveals his true angelic form to Khiḍr. Khiḍr recognises him as the Archangel Gabriel, and then Gabriel bestows a spiritual title upon Khiḍr, by calling him Hayat Nabi, the Eternal Life Prophet.
The French scholar of Sufism, Henry Corbin, interprets Khiḍr as the mysterious prophet, the eternal wanderer. The function of Khiḍr as a ‘person-archetype’ is to reveal each disciple to himself, to lead each disciple to his own theophany, because that theophany corresponds to his own ‘inner heaven,’ to the form of his own being, to his eternal individuality. Accordingly, Khidr is Moses’ spiritual guide, who initiates Moses into the divine sciences, and reveals to him the secret mystic truth.
In Ahmadiyya
Ahmadiyya group identify al-Khidr to be the symbolic representation of the Islamic Prophet Muhammad himself. Ahmadis believe that the Quranic passage of Moses’ encounter with the “Servant of God” is closely linked, contextually to the subject matter of surah Al Kahf in which his story or parable is cited. According to Ahmadi exegesis on al-Kahf, which draws upon external and internal, religious and historical evidence to show that Moses’ journey towards, and his experience with the “servant of God” was not physical but by way of vision, similar to the Mi’raj (ascension) of Muhammad.
The righteous ‘servant of God’ otherwise known as al-Khiḍr is not believed to be a historical figure but rather a symbolic figure who signifies the person of Muhammad whom Moses had desired to see and whom he saw in this vision. Muhammad has been called the ‘servant of God’ in many places within the Qur’an and is believed to be the servant of God par excellence who has been called a mercy to the whole world;[20] he is also believed to have been vouchsafed divine knowledge in a very large measure.
The place of the meeting of the two seas signifies the time when the Mosaic dispensation meets the Islamic dispensation, i.e. when the Judaic dispensation will be superseded by the Islamic one.[21]
The first action of “the servant of God” of making a hole in the boat is interpreted as signifying the commandments laid down by Muhammad which would, as it were make a hole in the boat, which in spiritual terms denotes worldly riches, i.e. he would see to it that wealth is fairly distributed and does not accumulate in the hands of a few. The “poor people” to whom the boat belonged represent the Muslims, and making a hole in it means that Islam would exhort its followers to spend in the way of God by way of Zakat and charity that would seem to be a source of economic weakness, but in fact would be one of economic strength and prosperity.
The tyrant king who confiscates the boats were the Byzantine and Persian Empires who would have seized Arabia had it not seemed to them a poor and barren land not worth conquering. Thus the Arabian land in which Muhammad was to appear, represented as the damaged boat had been safeguarded from being conquered or “taken by force”.
The youth, is interpreted as ignorance, strength and wild impulses, thus the second action of the “servant of God”, the killing of the youth signifies that the teachings of his religion would require its followers to bring about a veritable death over their carnal desires and passions. The source of these carnal desires, impulses and passions is the human body and soul combined, from which all moral qualities spring. Islamic theology holds that every human is born virtuous, thus because his parents have been called “believers”, this means that the believers may be dragged into vice by the impulses represented as the “youth”. Islam seeks to eradicate these impulses and leaves man with the soul and body combined to develop along beneficent lines to achieve the high purpose of human life.
Then Moses and the “servant of God” approach a town, ask its people for food and are refused to be accepted as guests. This signifies that both Moses and Muhammad would seek co-operation from Jews and Christians but it would be denied. The two orphan boys to whom the wall belonged are Moses and Jesus and their ‘righteous’ father is Abraham. Their treasure was the true teaching bequeathed by them to their peoples, which was in danger of being lost due to the latter’s irreligiousness. Thus the third act of the ‘servant of God’ (Muhammad) of rebuilding the wall signifies that the treasure or true teachings were to be safeguarded in the Quran, so that they (the people of Moses and Jesus) may accept it after having awakened to a realization of the truth of the Quranic teachings.[22]
Comparative mythology
There are several versions of the Novel Alexander Romance in which Khiḍr figures as a servant of Zul-Qarneyn. in one version, Khidr and Hazrat Zulqarnain A.S cross the Land of Darkness to find the Water of Life. Hazrat Zulqarnain A.S gets lost looking for the spring, but Khiḍr finds it and gains eternal life. In the Iskandarnamah by an anonymous author, Khiḍr is asked by Hazrat Zulqarnain A.S to lead him and his armies to the Water of Life.[23] Khidr agrees, and eventually stumbles upon the Water of Life on his own.[24]
Some scholars suggest that Khiḍr is also represented in the Arthurian tale, Sir Gawain and the Green Knight, as the Green Knight.[25] In the story, the Green Knight tempts the faith of Sir Gawain three times. The character of Khiḍr may have come into European literature through the mixing of cultures during the Crusades.[26] It is also possible that the story derives from an Irish myth which predates the Crusades in which Cuchulainn and two other heroes compete for the champion’s portion at feasts; ultimately, Cuchulainn is the only one willing to let a giant — actually a king who has magically disguised himself — cut off his head, as per their agreement.
The story is also similar to one told by Rabbi Nissim ben Jacob in the eleventh century of a journey made by the prophet Elijah and Rabbi Joshua ben Levi.[27][28] The first house where they stay the night belongs to a pious old couple who give the prophet and the rabbi the best of their food and beds. However, the couple’s cow dies in the night. Elijah later explains that the Angel of Death came and he persuaded the angel to take the cow instead of the wife. The next house, as in the Hazrat Khiḍr story, is that of a rich miser, and Elijah repairs his wall so that he will not, in having it repaired, find the treasure hidden under it.
A third potential parallel to the legend surrounding Khiḍr is the epic of Gilgamesh.[2] The episode in question takes place after the death of the king Gilgamesh’s closest friend Enkidu. Gilgamesh goes on a journey to find his ancestor Utnapishtim, a wise figure who was granted immortal life and who lives at the mouth of two rivers.[2] Ultimately, although Gilgamesh finds Utnapishtim, he is not able to attain immortality. Although the parallel is not exact, the story shares several major themes with both Surah 18 in the Qur’an and the Alexander romance, namely, the presence of a wise figure in all three stories, and the quest and ultimate failure to attain immortality in the epic of Gilgamesh and the Alexander romance.[29]
In certain parts of India, Khiḍr is also known as Khwadja Khidr, a river god or spirit of wells and streams.[30] He is mentioned in the Sikandar-nama as the saint who presides over the well of immortality, and is revered by both Hindus and Muslims.[30] He is sometimes pictured as an old man dressed in green, and is believed to ride upon a fish.[30] His principal shrine is on an island of the Indus by Bakhar.[30]
The Urantia Book
In the 20th-century The Urantia Book, Melchizedek is reported as being the first of the four orders of descending sonship designated as local universe Sons of God, created by the Creator Son and Creative Spirit in collaboration with the Father Melchizedek in the early days of populating the local universe of Nebadon.[83]
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