In our last discussion, the priesthood of Malkiy-Tsadyq (Melchizedek) was raised. Let us see if we can explore this just a bit more.

Bere’shiyth (Genesis) 14:18-20

And Melchizedek king (melech) of Salem (Shalom) שָׁלֵם brought forth bread (lechem) and wine (yaiyin): and he was the priest (cohen) of EL ELYON. 19 And he blessed (baruch) him, and said (amer), Blessed be Abram of EL ELYON, possessor (qanah) of heaven (shamayim) and earth (eretz): 20 And blessed (baruch) be EL ELYON, which has delivered your enemies into your hand. And he gave him tithes (ma’aser) of all.

מַלְכִּי־צֶ֫דֶק Malkiy-Tsedeq (Melchizedek), meaning king of right; Strong's 4442. Let us compare with the word מַלְאַך mal'ak, meaning a messenger; specifically, of God, i.e. an angel (also a prophet, priest or teacher), and of course the word צֶ֫דֶיק tsadyiq, meaning just, lawful, or righteous (man). I have discussed this in detail as to what is righteousness.  This combination is of Malkiy-Tsedeq means in its simplest form the righteous messenger of YAHUAH. 

I find it also interesting that the word which has been read as Salem שָׁלֵם is spelled in a similar way as the word Shalom (שלום), which includes the vav to specify the long “o” sound. 

Consider the Hebrew: Vay Malaki-Tsadiyq, melek Shalom . . . Here, we see the cohen of EL ELYON, a priest living well before the birth of Yitshaq, Ya’akov, or Leviy, bring forth bread and wine in the first instance – the same as in mentioned at the last supper between HaMashiach and the Talmidiym. 

Ivriym (Hebrews) 7:13-17

For he of whom these things are spoken pertains to another tribe, of which no man gave attendance at the altar. 14 For it is evident that our ADONAI sprang out of Yahudah; of which tribe Mosheh spoke nothing concerning priesthood. 15 And it is yet far more evident: for that after the similitude of Malkiy-Tsadiyq (Melchizedek) there arises another priest, 16 Who is made, not after the Torah of a carnal commandment, but after the power of an endless life. 17 For he testifies, You are a priest forever after the order of Malkiy-Tsadiyq.

This statement did not come from thin air; rather it is found the work of David.

Tehilliym (Psalm) 110:1-4

YAHUAH said unto my ADONAI, Sit at my right hand, until I make your enemies your footstool. 2 YAHUAH shall send the rod of your strength out of Tsiyon: rule in the midst of your enemies. 3 Your people shall be willing in the day of your power, in the beauties of holiness from the womb of the morning: you have the dew of your youth. 4 YAHUAH has sworn, and will not repent, You are a priest forever after the order of Malkiy-Tsadiyq (Melchizedek).

Let us consider this order for another minute.  Compare this phrase malachi-tsadiq with malach YAHUAH (the angel of YAHUAH), or malach ELOHIYM (the angel of ELOHIYM). So, in another sense, Malkiy-Tsadiyq (Melchizedek) could also be interpreted as the angel of righteousness.  In fact, given that there are no capital letters in the Hebrew other than the safit letters which appear at the ends of words, the interpretation which creates the proper noun is generous.  Consider the very straight-forward interpretation of the last verse above:

You are a priest forever after the order of the angel (messenger) of righteousness.

Let us also consider the tedushah of these terms:  Mem being water, lamech being the shepherd’s staff, caph being the opening of the hand, and yod being the hand.  The tedushah of מלכי is therefore, the hand, being opened, holds the shepherd’s staff and the waters of life. The tedushah of צדק is the fisherman, the door, and the sun rising, i.e., the sun rises on the doorway to the fisherman.  Therefore, together, the tedushah of Malkiy-Tsadiyq (Melchizedek) means: The sun rises on the doorway to the fisherman, and the hand, being opened, holds the shepherd’s staff and the waters of life.

Who is this messenger of righteousness?  Consider what is given to us in the book of Yashar:

Yashar (Jasher)16:11-12

And Adoniy-Tsedeq king of Yerushalayim, the same was Shem, went out with his men to meet Avram and his people, with bread and wine, and they remained together in the valley of Melek.  12 And Adoniy-Tsedeq blessed Avram, and Avram gave him a tenth from all that he had brought from the spoil of his enemies, for Adoniy-Tsedeq  was a priest before ELOHIYM.

Here, the phrase Adoniy-Tsedeq means the prince of righteousness, or the righteous prince.  This phrasing is a bit more formal and does lend credence to its use as a noun. Here, Shem, the son Noach, is identified as the priest Adoniy-Tsedeq.  Let’s consider the timeline, shall we?

Bere’shiyth (Genesis) 11:10  

These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood:11 And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters.

12 And Arphaxad lived five and thirty years, and begat Salah: 13 And Arphaxad lived after he begat Salah four hundred and three years (438 years total), and begat sons and daughters.

14 And Salah lived thirty years, and begat Eber:15 And Salah lived after he begat Eber four hundred and three years (433 years total), and begat sons and daughters.

16 And Eber lived four and thirty years, and begat Peleg: 17 And Eber lived after he begat Peleg four hundred and thirty years (464 years), and begat sons and daughters.

18 And Peleg lived thirty years, and begat Reu: 19 And Peleg lived after he begat Reu two hundred and nine years (239 years), and begat sons and daughters.

20 And Reu lived two and thirty years, and begat Serug: 21 And Reu lived after he begat Serug two hundred and seven years (239 years), and begat sons and daughters.

22 And Serug lived thirty years, and begat Nahor: 23 And Serug lived after he begat Nahor two hundred years (230 years), and begat sons and daughters.

24 And Nahor lived nine and twenty years, and begat Terah:25 And Nahor lived after he begat Terah an hundred and nineteen years (148 years), and begat sons and daughters.

26 And Terah lived seventy years, and begat Abram, Nahor, and Haran.

Therefore Shem was 390 years of age at the time of the birth of Abram, and lived for another 210 years.  Abraham, on the other hand, lived only 175 years; so Shem survived him.

Bere’shiyth (Genesis) 25:7 

And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years.