“... Psalm 7:8b-9a "and above it, to the heights, return: God shall judge the nations" is cited in lines 10-11 and seems to describe Melchizedek's movement from earth to heaven. This is precisely what we should expect from a human high priest who on the Day of Atonement enters the Holy of Holies and thereby moves from earth to heaven. Nowhere in contcmpo- rary Jewish texts does an angel undergo an upward movement with the kind of salvific effect ascribed to Melchizedek in our text. Yet, this is the language of human transformation, enthronement and apotheosis. [...] But, on the other hand, to speak of Melchizedek's return to the heights picks up also the theme of Jubilee return for the human cap- tives in exile which lies at the heart of our Peshcr. Leviticus 25 repeatedly refers to 1.11c Jubilee as a time of return and Leviticus 25:13—"in this year of Jubilee each of you shall return to his prop- erty" is cited in line 2 (cf. Lev 25:10, 41) of our text and in line 6 Melchizedek makes the people return. 201 This has led Kobelski to con- elude that in lines 10 — 11 it is not the return of Melchizedek but the captives that is view. 2 0 8 However, it would be wrong to play off against one another the two possibilities. Rather, Psalm 7:8-9 has, it seems, been carefully chosen to describe Melchizedek's heaven- ward movement as representative of and determinative for the return of the people as a whole. This again tells against Melchizedek being "an angel", but is consistent with Melchizedek's divine (and rcpre- sentative) humanity. ...”