In the Old Testament, a figure of importance in biblical tradition because he was both king and priest, was connected with Jerusalem, and was revered by Abraham, who paid a tithe to him. He appears as a person only in an interpolated vignette (Gen. 14:18–20) of the story of Abraham rescuing his kidnapped nephew, Lot, by defeating a coalition of Mesopotamian kings under Chedorlaomer.
In the episode, Melchizedek meets Abraham on his return from battle, gives him bread and wine (which has been interpreted by some Christian scholars as a precursor of the Eucharist, so that Melchizedek’s name entered the canon of the Roman mass), and blesses Abraham in the name of “God Most High” (in Hebrew El ʿElyon). In return, Abraham gives him a tithe of the booty.
Melchizedek is an old Canaanite name meaning “My King Is [the god] Sedek” or “My King Is Righteousness” (the meaning of the similar Hebrew cognate). Salem, of which he is said to be king, is very probably Jerusalem. Psalm 76:2 refers to Salem in a way that implies that it is synonymous with Jerusalem, and the reference in Gen. 14:17 to “the King’s Valley” further confirms this identification. The god whom Melchizedek serves as priest is “El ʿElyon,” again a name of Canaanite origin, probably designating the high god of their pantheon. (Later, the Hebrews adapted another Canaanite name as an appellation for God.)
For Abraham to recognize the authority and authenticity of a Canaanite priest-king is startling and has no parallel in biblical literature. This story may have reached its final formulation in the days of King David, serving as an apologia for David’s making Jerusalem his headquarters and setting up the priesthood there. Abraham’s paying tribute to a Jerusalem priest-king then would anticipate the time when Abraham’s descendants would bring tithes to the priests of Jerusalem ministering in the sanctuary at the Davidic capital. The story may also relate to the conflict between the Levite priests descended from Abraham and the Zadokite priests of Jerusalem, who later changed their allegiance to Yahweh, the Hebrew god. The Zadokites monopolized the Jerusalem priesthood until forcibly taken away to Babylon, at which time Levite priests asserted their own hegemony; the Melchizedek episode could reveal the reascendancy of Zadokite power.
The biblical account also poses textual problems. Abraham paying a tithe to Melchizedek is an interpretation, though a likely one, of the original biblical text, in which the matter is ambiguous; it seems incongruous that Abraham gives a tenth of the booty to Melchizedek and then refuses to take any of it for himself (verses 22–23). Again, some scholars have asserted that it would be unusual for an author of Davidic times to construct a narrative with a Canaanite protagonist.
Psalm 110, in referring to a future messiah of the Davidic line, alludes to the priest-king Melchizedek as a prototype of this messiah. This allusion led the author of the Letter to the Hebrews in the New Testament to translate the name Melchizedek as “king of righteousness” and Salem as “peace,” so that Melchizedek is made to foreshadow Christ, stated to be the true king of righteousness and peace (Heb. 7:2). According to the analogy, just as Abraham, the ancestor of the Levites, paid tithes to Melchizedek and was therefore his inferior, so the Melchizedek-like priesthood of Christ is superior to that of the Levites. Furthermore, just as the Old Testament assigns no birth or death date to Melchizedek, so is the priesthood of Christ Eternal.
PAPER 95 - THE MELCHIZEDEK TEACHINGS IN THE LEVANT
As India gave rise to many of the religions and philosophies of eastern Asia, so the Levant was the homeland of the faiths of the Occidental world. The Salem missionaries spread out all over southwestern Asia, through Palestine, Mesopotamia, Egypt, Iran, and Arabia, everywhere proclaiming the good news of the gospel of Machiventa Melchizedek. In some of these lands their teachings bore fruit; in others they met with varying success. Sometimes their failures were due to lack of wisdom, sometimes to circumstances beyond their control.
1. THE SALEM RELIGION IN MESOPOTAMIA
By 2000 B.C. the religions of Mesopotamia had just about lost the teachings of the Sethites and were largely under the influence of the primitive beliefs of two groups of invaders, the Bedouin Semites who had filtered in from the western desert and the barbarian horsemen who had come down from the north.
But the custom of the early Adamite peoples in honoring the seventh day of the week never completely disappeared in Mesopotamia. Only, during the Melchizedek era, the seventh day was regarded as the worst of bad luck. It was taboo-ridden; it was unlawful to go on a journey, cook food, or make a fire on the evil seventh day. The Jews carried back to Palestine many of the Mesopotamian taboos which they had found resting on the Babylonian observance of the seventh day, the Shabattum.
3. EVOLUTION OF MORAL CONCEPTS
The Egyptians long believed that the stars twinkling in the night sky represented the survival of the souls of the worthy dead; other survivors they thought were absorbed into the sun. During a certain period, solar veneration became a
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species of ancestor worship. The sloping entrance passage of the great pyramid pointed directly toward the Pole Star so that the soul of the king, when emerging from the tomb, could go straight to the stationary and established constellations of the fixed stars, the supposed abode of the kings. When the oblique rays of the sun were observed penetrating earthward through an aperture in the clouds, it was believed that they betokened the letting down of a celestial stairway whereon the king and other righteous souls might ascend. "King Pepi has put down his radiance as a stairway under his feet whereon to ascend to his mother."
When Melchizedek appeared in the flesh, the Egyptians had a religion far above that of the surrounding peoples. They believed that a disembodied soul, if properly armed with magic formulas, could evade the intervening evil spirits and make its way to the judgment hall of Osiris, where, if innocent of "murder, robbery, falsehood, adultery, theft, and selfishness," it would be admitted to the realms of bliss. If this soul were weighed in the balances and found wanting, it would be consigned to hell, to the Devouress. And this was, relatively, an advanced concept of a future life in comparison with the beliefs of many surrounding peoples.
The concept of judgment in the hereafter for the sins of one's life in the flesh on earth was carried over into Hebrew theology from Egypt. The word judgment appears only once in the entire Book of Hebrew Psalms, and that particular psalm was written by an Egyptian.
4. THE TEACHINGS OF AMENEMOPE
In due time there grew up in Egypt a teacher called by many the "son of man" and by others Amenemope. This seer exalted conscience to its highest pinnacle of arbitrament between right and wrong, taught punishment for sin, and proclaimed salvation through calling upon the solar deity.
Amenemope taught that riches and fortune were the gift of God, and this concept thoroughly colored the later appearing Hebrew philosophy. This noble teacher believed that God-consciousness was the determining factor in all conduct; that every moment should be lived in the realization of the presence of, and responsibility to, God. The teachings of this sage were subsequently translated into Hebrew and became the sacred book of that people long before the Old Testament was reduced to writing. The chief preachment of this good man had to do with instructing his son in uprightness and honesty in governmental positions of trust, and these noble sentiments of long ago would do honor to any modern statesman.
This wise man of the Nile taught that "riches take themselves wings and fly away"--that all things earthly are evanescent. His great prayer was to be "saved from fear." He exhorted all to turn away from "the words of men" to "the acts of God." In substance he taught: Man proposes but God disposes. His teachings, translated into Hebrew, determined the philosophy of the Old Testament Book of Proverbs. Translated into Greek, they gave color to all subsequent Hellenic religious philosophy. The later Alexandrian philosopher, Philo, possessed a copy of the Book of Wisdom.
Amenemope functioned to conserve the ethics of evolution and the morals of revelation and in his writings passed them on both to the Hebrews and to the Greeks. He was not the greatest of the religious teachers of this age, but he was the most influential in that he colored the subsequent thought of two vital links in the growth of Occidental civilization--the Hebrews, among whom evolved the acme of Occidental religious faith, and the Greeks, who developed pure philosophic thought to its greatest European heights.
In the Book of Hebrew Proverbs, chapters fifteen, seventeen, twenty, and chapter twenty-two, verse seventeen, to chapter twenty-four, verse twenty-two,
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are taken almost verbatim from Amenemope's Book of Wisdom. The first psalm of the Hebrew Book of Psalms was written by Amenemope and is the heart of the teachings of Ikhnaton.
http://machiventamelchizedek.org/Urantia-Book/The-Urantia-Papers/0000-Paper_0-Index.htm If you have problems with this link, please drop everything after .org and search the site. Holiness David had trouble going directly there. 
Song of the Heart "Dance Within"
ory be, the dance I believe the way, of Golden pure. The way I dance for sure, and I know God is here, inside my heart, inside my heart, inside my heart. 
race. We don't like to do what we don't believe, cause we think it's all a sneeze. It's in the wind, you say to me, but I am fire, the light is me. And I will come to know your way, the heavens, sacred dance today. 
Song of the Heart "I Bring the Heart of Truth Today!" 
way? What must I do, to hold this day? I want to fly way with you, to know the law of loving blue and we can be this true in you, just open doors and let me through. Just open doors and let me through.
2009 
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