I know the feeling Mebaqqer....I have written some very lengthy researched posts as well. :)
And you said exactly what I was going to write to Band re the Melchizedek tradition and the El qone 'arets title; I would add that it appears early in the Hittite DN Ilkunirsha. The El-Elyon DN in the same passage also may suggest a merger between El and an originally independent deity Elyon; Philo of Byblos attests Elioun as a deity distinct from Elus (Kronos). OTOH it was likely an epithet that could have been attached to whatever god was the highest in the pantheon, whether El or later under El-Yahweh syncretism, Yahweh.
In addition to the Melchizedek tradition, there are two other deities associated with Jerusalem. The name, originally Uru-Shalimu "Foundation of Shalem", points to the site as a place of veneration of Shalem, the god of the dusk. The Melchizedek tradition in Psalm 110 refers to the "womb of dawn", and this expression has links to the Ugaritic myth of the birth of the gracious gods in KTU 1.123 (Rahmay "womb" as an epithet of Asherah and the twin sons Shahar "dawn" and Shalem "dusk); cf. the use of "breasts and womb" as divine epithets in the Blessing of Jacob in Genesis 49, and Shahar as the father of the morning star in the mythological fragment in Isaiah 14. Another deity with connections with Jerusalem was the Hurrian goddess Hebat. The ruler of Jerusalem in the LBA Tell el-Amarna correspondence, Abdi-Heba, indicates that the local chiefs were devotees of this goddess (thought by some to underlie the goddess Chawat in Phoenician/Punic sources corresponding to Elat/Asherah, a name that is identical to Eve in the OT). Further evidence of a specific Hurrian link with Jerusalem may also lie with the personages of Uriah the Hittite and Araunah the Jebusite.