Melchizedek: an exegetical study of Genesis 14 and the Psalter

Two objectives have directed the line of research in the above pages: (i) to see in sharper perspective the Old Testament figure Melchizedek and (ii) to solve some of the exegetical problems in the passages in which Melchizedek is mentioned. Contrary to the notion that Genesis 14 was the creation of one author in one age, an analysis of its contents revealed distinct stages of development (Paragraph #3). Stages 1 and 3 present different accounts of the alliances and fate of Sodom. Stage 4 is midrashic in character and stages 2 and 5 are of priestly origin. The latter two relate how the founding father resisted the temptation of becoming contaminated with the evil king of Sodom and how he had encountered in the past Melchizedek of Salem. Following contemporary interpretations of the patriarchs, we submitted that both Abram and Melchizedek were historical figures and that the tradition of Gen. 14:18-20 reflected actual historical contacts between the people of Abram and the people of Melchizedek. Examination of the evidence available to identify the Salem of Melchizedek pointed to the district surrounding Shechem as his original provenance, to Shiloh as an interim centre of the traditions of the Melchizedek priesthood, and to Jerusalem as their final place of residence (Paragraph #4). The Melchizedek of the Salim basin was in all probability a worshiper of the god Milki to whom human sacrifice were made and of the god El whose grandfather 'Elyon was believed to have procreated Heaven and Earth (Paragraph #5). In Part II we submitted that Melchizedek did not emerge as a proper name in Psalm 110 until after the rise of the Zadokite priesthood and the fall of the monarchy (Paragraph W. The Psalm is a Royal Psalm (Paragraph #1) and was probably sung in connexion with the coronation of a Judaic king (Paragraph #2). Although there does not appear to have beat any set season for the coronation, the Royal Psalms take on a special significance if we see as their background the autumnal Nev Year celebrations (Paragraph #3). Scholars have assigned different cultic roles to the King (Paragraph #6). The role he played is best summarized by the term "Mosaic," which term also serves well to express the unique character of the Israelite kingship (Paragraph #7). Not only a number of Royal Psalms (2,83, I Samuel 2: 1-10, 20, 21 and 18) but other psalms (48, 54, 92, 73 and 46) as well as a number of historical texts provide evidence to support the contention that the Israelite king, wielding his rod as Moses, was-a leader in image smashing ceremonies (Paragraph #$). Examination of the Enthronement Psalms and other psalms (29; 89: 2-38, 82, 96, 97, 98, 47 and 149) reflected the belief that the autumnal storms were the time when Yahweh in the heavens sat in judgement on the gods of the nations (Paragraph #9). The king in the cult made plain through dramatic enactment the meaning of Yahweh's thunder and lightning (Paragraphs #8 and #9). Against this background Psalm 110 was interpreted. Were it not for the note of dejection and humiliation which characterizes the Psalm, we could assign it with little hesitation to the ceremonies of the New Year Festival proper. The note of dejection implied especially in the last verse, however, suggested a setting some time after the festival was over, during a period of drought