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Chapter 3

by David Holland


It is written that in a deep sleep Abraham heard God say to him,

“know of a surety that thy seed shall be a stranger in a land not

theirs, and shall serve them; and they shall afflict them four

hundred years. And also that nation whom they shall serve,

will I judge: and afterward shall they come out with great substance.”

(Genesis 15: 13-15)

Moses, as the writer of the first five books of the Bible, was certainly

aware of the prophecy spoken to Abram about the fate of his descendants.

He knew that from verse 16 of Genesis 15 that Abram’s descendants

would come back to the land of the Amorites in the fourth generation

after leaving this “land not theirs” known to Moses as Egypt.

So from this scripture we see that God promised the land to Abram

in his dream while he was in the land of the Amorites, just after his

meeting with Melchizedek. The place was north-east of present-day Jerusalem

and probably just east-northeast of Jericho. This was on the

eastern bank of the Jordan River near the place where the Children of

Israel were to cross the Jordan over 400 years later.

Jacob declares a double portion for Joseph to take from the hands of

the Amorite nation. (Genesis 48:22) This further confirms that, at the

time of Moses, the children of Joseph have a right to part of the land


of the Amorite and the land of Canaan. (Genesis 28:15) Since Moses

wrote these scriptures, he must have been aware of these facts. As a result

Manasseh, a tribe of the son of Joseph, occupied lands east of the

Sea of Galilee, known today as the Golan Heights in Israel and lands

to the west of the Jordan River.

All the stories of the ancestors of the Hebrews would have been

available to him as a Prince of Egypt and more likely from his mother,

a Hebrew woman of the tribe of the Levites who became his wet nurse

after Pharaoh’s daughter adopted him. (Exodus 2:7-8)

Moses, knowing something of the timing of his life, and the destiny

of the Hebrew people according to the stories and history, would have

taken an intense interest in the events of the past, and would have believed

he was a big part of the Hebrew people’s future.

However, the young Moses, as with many of us, started to take

God’s purpose into his own hands. He saw the injustice of the treatment

of the Hebrew slaves by their Egyptian masters and overthrew

one Egyptian by killing him. After this action Moses was surprise to see

the Hebrews condemning him rather than banding together and following

him in a coup d’état. He became anxious of Egyptian reprisals due

to the killing of the Egyptian and fled to the wilderness of Midian,

away to the south of the Dead Sea on the shores of the Red Sea.

Moses’ time to fulfil his destiny had not yet come. He had to wait another

40 years until he was 80 years old. This age typifies an age of

new beginning and a historic age to start the work of God. It is likely

Abram was also this age when he started God’s work after meeting

with Melchizedek.


So Moses was able to write the Genesis story down due to his privileged

background, and recorded the success of Abram in being blessed

by God and Melchizedek, but only fleetingly mentions the failure of Terah.

Most of the stories of Genesis are about the goodness of the ancestors

of Jacob and how they made good even through adversity.

Terah, however, who started a journey to Canaan, is not mentioned

in an overly negative light, but only in a fleeting notation.

Moses was in the process of building a nation. Infusing some cohesion

into the people he was leading. Negative stories would have detracted

from the moral rightness of the people of Israel and their cause

to take part of the Amorite lands, as well as the land of Canaan, which

were promised to Shem and his descendants by Noah. (Genesis


Moses had been trained by the court of Pharaoh to govern, and although

factual, the history of Genesis was written with the interests of

governance and providing legitimacy to the people of Israel. This legitimacy

provided the way for a vision and the engine that finally allowed

Joshua to take the ‘Promised Land’.

But it was four hundred years, prophesied by God to Abram, before

Abram’s descendants would emerge from captivity at the hand of God

through Moses.

Four hundred years, as with 40 years wandering about the Wilderness

of Sin, signifies a time of judgement. Forty years for judgement

for the unbelief of the people in the favour of God to take the land

promised to them, and four hundred years in slavery for possibly another

transgression not noted in the Bible.


As it was that Abram was called to go to the land of Canaan at age

75 years, so it was that Terah was first told to go to the land of Canaan

48 years earlier at the age of 75 years. However, unlike Abram he delayed

some 40 years until his son Haran had grown up, had three children,

Micah, Iscah and Lot and much of his immediate family had

died including, his wife, mother to Sarai, his other wife, mother to

Abram, his daughter in-law and wife to his youngest son, Haran his

youngest son and Iscah the daughter of Haran.

Then, after a suitable mourning time of up to 12 months, Terah proceeded

towards Canaan’s lands.

What a terrible neglect of a command from Almighty God. Terah

was weak and lacking in faith. He did not trust God for provision for

him in the new land and for his little son, Haran, who was about 5

years old at the time God spoke to him to go to the new land.

I believe that Abram understood the reason for the prophetic word

about the slavery of his descendants. He understood the cause was the

neglect of Terah, his father, to act upon his responsibility as Abram

later did in his stead. And Abram understood the reason why God had

told him to go from his father’s house and family, but go to a land God

would show him. (Genesis 12:1)

But it was Melchizedek, Priest of the Most High God, who was waiting

for a suitable man of the descendants of Noah to take the mantle

of the blessing and the knowledge of the land of Canaan which was

promised to a descendent of Shem.

So, because of Terah, the man of God had to wait a further fifty

years until Abram came to his notice in the valley below his mountain

realm, in the land of Salem.

This mountain is mentioned in Bible scriptures in many places. In

the following chapter we will investigate some of these.



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Chapter 2

by David Holland


Here we pick up the story two hundred and twenty years after the flood, several years before Melchizedek meets Abram.

Terah was born.

He was the father of Abram. Abram is known today to most Christians, Jews and Muslims as Abraham the father of the faithful.

Terah lived in one of the major towns in the Chaldean Kingdom. He lived in an area that we recognize today as the ancient Fertile Crescent. It was the cradle of middle-eastern civilization, and was able to support a large population through its agriculture. It also created an ease of increase and abundance in agricultural produce and made kings and rulers rich and powerful.

This in turn made the populations of this fertile area very dependant on the production of the land rather than the provision of God.

Terah was a Shemite, a descendant of Noah through the line of Shem. Similar to Noah himself, who was the eighth generation from Adam’s son Seth and chosen by God to save human kind 200 or so years earlier, Terah was the eighth generation after the flood.

In his time men had turned to sin and disregarded the All Mighty God of Noah. The tower of Babel was built as a tower that would reach the heavens in defiance of the power of God. (Genesis 11:2-6)

Again God was looking for a man who was willing to obey him and step out in faith.

Terah was the logical man. His heritage was of the first born of Noah and was the eighth generation in the new life made available to man through Noah. Eight as a number in the Bible often signifies ‘new beginning’.

This new beginning of life as the flood ended could be considered the starting point to count towards the first 50 year jubilee year. (A jubilee year in ancient Israel was a year of release.) At the flood God reconciled mankind to Himself for the first time through the waters of the flood as a type of baptism for the occupants of the ark of Noah. But this new start with God had been forgotten by the selfish ambitions of men and now God himself was being challenged by the building of the tower of Babel.

Gensis 11:4

“..let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name…”

The bible records that Terah started out for the land of Canaan after the death of Haran his youngest son. At this time it is probable that Terah was about 115 years old. (Genesis 11:31-32)

However, it is plausible that, like Abram, Terah may have been commanded by God to go to the land of Canaan at the age of 75 years. Terah would be 78 years of age to meet up with Melchizedek on year of the sixth jubilee year from the flood. That is exactly 300 years from the time of Noah’s flood.

Terah would have received the blessings that Abram received later on.

Terah was reticent to go at age 75 years. His youngest son whom he loved was only 5 years of age and because of this he may have felt that Ur was a good place to bring up a son and give him all the opportunities of life. So rather than going to the untamed regions of Canaan, he stayed in Ur and disobeyed God, thinking it would be more comfortable to continue in Ur.

He let God’s promises of blessings slip his grasp and his mind.

Everything was going well for him for a few years. But after some years, something appears to go terribly wrong. It may have been sickness or something else, but both his wives die, the mother of Abram and the mother of Sarai (Genesis 20:12), and then his youngest son Haran whom he adored dies. Nahor, his second son, takes the care of Haran’s daughter Milcah and moves away, taking her for his wife. Abram, who had married Sarai, takes the care of Lot, Haran’s second child and heir.

Terah turns to God and remembers what God had told him to do. He blames himself for the death of his son thinking it is because of his disobedience to God.

He immediately repents and starts out towards Canaan with Abram, Sarai and Lot, who is his treasured grandson, son of his much-loved son Haran.

He travels towards Canaan but, on the way, he stops at his son Nahor’s house, at a place probably named after Nahor’s brother, Haran. When he sees Nahor he is so happy that he forgets about his trip to Canaan.

Melchizedek who was praying for God to send a man to him to be blessed, has had to wait some more years until God calls Abram to leave his father’s house and go to Canaan.

Genesis 12:1

“Now the Lord said to Abram, ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will show you.’”

When Abram is finally called, he brings along Lot and goes through the land of Canaan to Egypt, not completely obeying God either, until he is expelled from Egypt by Pharaoh and settles on the edge of the land of Canaan at Hebron. Meanwhile Melchizedek is looking for a man who has the hand of God on him. Only after Abram defeats the King of Elam and returns with Lot does Melchizedek see the favour of God on Abram and decides to meet him.

This meeting would have taken place in the seventh jubilee year from the flood, or 350 years after the flood and with Abram 80 years old.

This meeting would pave the way for God to fulfil His promise to Abraham of an heir and provide a way for God to plant a Seed which is Jesus, and in turn lead to events that would save mankind and the world.



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Author: David Holland

Dipl. Theology, BAS Env. Planning, Grad. Dipl. Env. Management


This is a book written in 2008 and originally published by Gallery2020 Publishing.

The book’s main theme is about the priesthood of Melchizedek. The author has made the assumption that the Holy Bible scriptures are true and accurate. With this perspective, the author has mined into the ancient and dead language of the Hebrews to gain a better understanding of the circumstances surrounding the people written about by the author of Genesis, who is widely considered to be Moses, and the first four books of the Bible.

The author of this book has attempted to understand the real life experiences in the stories, the family of Abraham and his interactions and relationships with others as described by Moses.

The book has quoted a large amount of Bible scripture from the King James version of the Bible to paint a picture of the lives of these people, giving what is hoped to be a credible description of the lived and circumstances of people associated with the personage of Melchizedek and investigate evidence of who he was.

The end of the book looks at the overall priesthood of the order of Melchizedek and equipped with the example of the ancient Melchizedek, theorizes how this example relates to modern Christians.

Table of Contents 


Chapter 1  An introduction to Melchizedek

Chapter 2  The reluctant sojourner

Chapter 3  The nation builder of Israel

Chapter 4  Jerusalem, the mountain of God

Chapter 5  The blessing of Adam

Chapter 6  Melchizedek revealed

Chapter 7 Could have Abraham really met Noah

Chapter 8  The Nephilim

Chapter 9 What are the pudenda, and why did it cause the flood?

Chapter 10 Who are these men that are natural and not spiritual?

Chapter 11  Without beginning of days and end of life 

Chapter 12  Why understanding who Melchizedek is, is important for today’s Christian

Chapter 13  Will the real Melchizedek please step forward?

Chapter 14  Considering the building of the house

Chapter 15  Conclusion

Time-line of the Patriarchs 

Chart of Genealogies

Map of plains of Canaan

Regional map of land of Canaan to land of Elam

Prayer of Reconciliation to Christ