The prophet's dictionary guide to the supernatural

so to speak, its father was an Amorite and its mother a Hittite (Ezekiel 16:3). Its origins foreshadowed its destiny to host, produce, and shelter all nations, as Acts 2:1–13 shows it fulfilled. The Amorites and the Hittites were two of the ten nations the Lord told Abraham his descendents were called to displace. See Genesis 18–21. Before its control by the Israelites, Jerusalem was under the dominion of Jebus, according to Joshua 18:28. Its Jebusite inhabitants were defeated by Joshua to pave the way for King David’s later takeover of the city as his fortress and capital. Jerusalem’s spiritual fabric is best understood from the following passages of Scripture: Psalm 46:4, the city of God; 2 Samuel 5:6–7, the city of David. Second Chronicles 25:28 calls it the city of Judah, and Psalm 48:12 names it Zion. Matthew 4:5 say it is the holy city. The prophet Isaiah saw it as the faithful city in Isaiah 1:21, 26, and the city of righteousness in 1:26. Zechariah, another Old Testament prophet, calls Jerusalem the city of truth, in Zechariah 8:3; while Psalm 48:2 identifies it as the city of the Great King, meaning Jesus the Messiah. Now largely under Muslim control, Jerusalem still harbors the widest syncretism of religions on the planet. Originally called Salem, and ruled by the Creator’s earthly vice-regent Melchizedek, who was assigned from eternity to establish and hold it for its predestined heir, a revelation that shows Jerusalem was and always has been the Creator’s stronghold. Jerusalem’s history and struggles go all the way back in time. Melchizedek’s reign over the city as its priest-king (ensi) is significant as the Hebrews’ call to become the people of the Most High God and settle there is foretokened by it. Hebrews 7 describes Melchizedek as an immortal being whose lineage is not derived from any human genealogy. He is said to have no beginning of days nor end of life. The reference to his being made like the Son of God is not to equate Melchizedek with Jesus Christ, but to show that he fits the category of Job 1:6. The text sought to convey his makeup, though human in appearance, was more angelic, or at the least celestial. Such a phenomenal revelation establishes that the Creator, along with all the other gods, set His regent in the flesh to exercise His sovereign authority and dispense His riches to the earth from the site called Jerusalem, what had been done since the beginning of time with Adam, even after he was banished from the garden. Cain’s banishment caused the premise to be expanded by the sons of darkness. See Sumer. Since it is the work of priests (especially priest-kings who were set up by their gods) to mediate, rule, and disseminate the blessings of the god of a land, Melchizedek’s role as Jerusalem’s priest-king is clear. While waiting for the first