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→Introduction
The title of 'Most High God, possessor of heaven and Earth' was a title which Abraham learned from the patriarchal line, likely from Shem himself, though Shem, by name, is never mentioned as having had any contact with Abraham. The literary device is to have the reader focus all attention on this man 'Melchizedek', who appears out of nowhere, is for no explicit reason greatly recognized by Abraham, and then disappears, never to be mentioned again. The phrase in the Lone Ranger serial, "Who was that masked man?", pales-to-invisibility by comparison.
The title of 'Most High God, possessor of heaven and Earth' was a title which Abraham learned from the patriarchal line, likely from Shem himself, though Shem, by name, is never mentioned as having had any contact with Abraham. The literary device is to have the reader focus all attention on this man 'Melchizedek', who appears out of nowhere, is for no explicit reason greatly recognized by Abraham, and then disappears, never to be mentioned again. The phrase in the Lone Ranger serial, "Who was that masked man?", pales-to-invisibility by comparison.
The central initial question is, would Shem ever have had reason to see what 'little Abram' was up to? After that, who, if anyone, oversaw the setting-to-record of Abraham's story? Who could have been more qualified for that latter job than a man who, besides being so righteous as to be the most blessed of Noah, was so biologically functional as to be many hundreds of years old when Abram was first called? Who was that masked brain? The whole point was to make a statement about Shiloh, and in such a pivotal, information-dense way, that the only thing that could best it for drama was a certain incident in the relationship between a certain father and his son.
The central initial question is, would Shem ever have had reason to see what 'little Abram' was up to? After that, who, if anyone, oversaw the setting-to-record of Abraham's story? Who could have been more qualified for that latter job than a man who, besides being so righteous as to be the most blessed of Noah, was so biologically functional as to be many hundreds of years old when Abram was first called? Who was that masked brain?
Shem couldn’t save humanity, no matter how much he knew, or how well his brain worked: the entire world had changed, and now people were fortunate to remain strong, if still alive, to the age at which a man formerly got married and had his first child. And, if the old world had been abominable, this present one didn’t look to be shaping up any better: Nations were being made, and each, in turn, was failing the law of righteousness. Shem was worried, as any mere man would be who understood the world from such a depressingly privileged position. Though he had never known Adam, he had been in mind of Adam’s death, and of God’s first great promise, because he had seen first-hand the grace by which God had preserved the elect, and by the sign in the cloud the remembrance of which God never again would so ‘grace’ the world. So, when he learned that Abram was the best suited for being the father of the next world, he took action. Shem had a hunch, at the very least, of what God would do, and that it would be a new thing, never vainly the old thing twice. So, even if, according to some students of scripture, Shem didn’t know of the patterns that were possible in a text, the whole point of ‘Melchizedek’ was to make a statement about Shiloh, and in such a pivotal, information-dense way, that the only thing that could best it for drama was something of which Shem, at that time, had no foreknowledge: a certain incident in the relationship between a certain father and his son.
That incident began at the 555th verse.
That incident began at the 555th verse.
[[User:PatternOfPersona|PatternOfPersona]] 01:58, 10 June 2011 (EDT)
== The other keys ==
When a man is born, he is not yet equal to his father. Even when the man has reached full maturity, and by then ideally is married, he still is not equal. And, even when he has a son of his own, he is merely halfway to being equal to his father. Only when his own son has a son of his own is he equal to his father. Four generations. Two fathers, each of whom has a son-who-has-a-son. According to ancient Jewish culture, what may be the ideal age of the younger of the two? And, what does it mean to be halfway to infinity?
Now that I’ve either confused you, got your attention, or both, here’s an easier question: what is the spiritual significance of Genesis 42:10-11? In other words, if there is a spiritual allegory to be drawn from that passage, then what is it? In the preceding paragraph, it is suggested that, in order for a son to be equal to his father, he must have a son who is equal to him; and, that the only way by which a man, as such, may be equal to his father is to have a son, even as his father has a son.
Now, the only other number that visually codes into ‘930’ the way 144 does is 522. It would be simple, in a way, to demonstrate that claim here; but, if a man is to be equal to his friend, then he must go where his friend goes. And, he must come from where his friend comes from. Where all men but one came from. One good turn deserves another. That’s the key to the other keys. You step, and you find a solid place for your foot. The mountain is high, and the air is thin, and few can be convinced to climb it. There is no Bible code except that which emphasizes the simple message in the plain text. It is a 'hidden message' only to those who will not believe it.
[[User:PatternOfPersona|PatternOfPersona]] 15:58, 10 June 2011 (EDT)