“... Since I do not believe that Melchizedek in Hebrews is an angelic or heavenly figure as in the 11Q, Melchizedek, it is obvious that I would not posit a direct relationship between the two. That does not mean, however, that the 11Q Melchizedek should be considered irrelevant to Hebrews, but only that it is not a direct source for Hebrews. If there is no direct relationship between Melchizedek in the i iQ,Melchizedek and Melchizedek in Hebrews, there are some parallels between Melchizedek in the 11Q,Melchizedek and Christ in Hebrews which, in summary form, might be listed. 1 Both Christ and Melchizedek are eschatological, redemp- tive figures. 2 Both are exalted in the heavens. 3 Both make atonement for sin. 4 Both overcome the forces opposed to God. 5 Both bring the promise of a new age. [...] Initial excitement with this aspect of the relationship between the 11Q, Melchizedek and Hebrews might potentially mask more important areas of contact. Although this present work is not devoted to the topic of the relationship of Qumran to Hebrews, it would not be amiss to mention two areas in which further investigation is indicated, (i) The theme of the sabbath rest for the people of God (Heb. iv. 4, 9) is paralleled by the theme of the last jubilee in nQMelch. i. 2, 7, 9, this jubilee being reckoned as a sabbath of sabbath years (i.e. occurring every 49 years) and in Dan. ix. 24-7 the end of days being reckoned as the tenth such jubilee after the return from exile. In this time there will be a release for the captives (1 iQMelch. i. 4-6; Heb. ii. 15). The value here is that the 11Q, Melchizedek may make explicit what is only implicit in Hebrews. ...”