These books may reveal new information that Vatican was hiding from the people. David Vose’s commentry on the below video “The bible says Abraham went out to meet a man named Melchizedek. The New Testament book of Hebrews says this man was Greater than Abraham and had a GREATER preisthood. Why don’t we have any writings by these Prophets and Priests of Melchizedek.”
“We do have some of their writings and this Video will disclose these writings and reveal the message of this priesthood. The Greatest Man of this Ancient priesthood explains the real reason for suffering and the teaching that we are not sinners and that the true God is not wrathful waiting to send us all to Hell. This priesthood teaches and reveals the great truths that have been lost for thousands of years! Watch here.”
Author Dieric Bouts,the older. At The Church of Saint Peter, Leuven, Belgium
According to Church of Greater God ” Melchizedek Was God’s Priest. First, notice from both Old and New Testaments that the man of mystery, Melchizedek, was a priest of the Most High God. Turn ‘low to the account in Genesis 14. During the war between a number of ancient city-states in Canaan and Mesopotamia, Abraham’s nephew Lot had been captured. He and his family and goods were carted off. One of their number escaped and brought the news to Abraham, who armed 318 of his own servants and pursued the invaders to what was later named Dan and beyond. Abraham rescued Lot and his family and returned them safely to the Canaanite cities.”
Psalm 110: The second and final Hebrew Bible mention of Melchizedek is in Psalm 110:4. The many translations that follow the Septuagint 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 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)
The Epistle to the Hebrews, along with Josephus 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 Dead Sea Scroll 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 possessive pronoun, connoting a meaning of “my king”, the Ramban 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 Kamal Salibi 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: Theophory in the Bible
Some scholars provide a theophoric association on the latter part of the name, Ṣedeq (“righteousness”) as an epithet of a Canaanite god, translating to “Sedeq is my king/lord”. Ṣedeq and El Elyon (“God most high”) may have been two epithets of the sameJebusite god, identified as an astral deity, perhaps eponymous of Salem itself: Salim or
Parallel theophoric names, with Sedeq replaced by Yahu, are those of Malchijah and Adonijah, both biblical characters placed in the time of David.
Bible commentators associate Meleḵi-ṣedeq מלכי־
Genesis calls Melchizedek “king of Salem”, traditionally taken to be the name for Jerusalem prior to the Binding of Isaac.
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 as does the New American Bible.
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.
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 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.