The Bible and the Dead Sea Scrolls: The ... - josephprestonkirk

HAROLD W. ATTRIDGE 219
this blessed time and “proclaim liberty to them, relieving them [of the
debt] of all their iniquities” (11Q13 2.6).
Melchizedek also plays a priestly role, 68 effecting atonement appropriate
to the Jubilee:
And this will [happen] in the first week of the jubilee which follows the
ni[ne] jubilees. And the day [of atonem]ent is the end of the tenth jubilee in
which atonement will be made for all the sons of [God] and for the men of
the lot of Melchizedek. (11Q13 2.6–8)
He plays the role of judge, as described in Ps 82:1 and Ps 7:8–9. In that
capacity, he
will carry out the ven[geance] of God’s judgments [on this day, and they
shall be freed from the hands] of Belial and from the power of all [the spirits
of his lot]. To his aid (shall come) all “the gods of [justice”; he] is the one
[who will prevail on this day over] all the sons of God, and he will pre[side
over] this [assembly.] (11Q13 2.13–14)
Isaianic hues complete the portrait. As the “messenger” of Isa 52:7, he
brings good news (11Q13 2.15–18). 69 In the words of Isa 61:2–3, he is to
comfort the afflicted: to do so is “to instruct them in all the ages of the
worl[d]” (11Q13 2.20). Hints of the eschatological priest and teacher
encountered in 4Q491 resurface.
The surviving text concludes with another hint of Melchizedek’s
stature. Isaiah 52:7, “Saying to Zion: ‘Your God rules,’” provides the basis
for interpretation. The midrashist first takes “Zion” to refer to a new
covenant:
“[Zi]on” is [the congregation of all the sons of justice, those] who establish
the covenant, those who avoid walking [on the pa]th of the people. (11Q13
2.23–24)
The interpretation continues:
“Your God” is [… Melchizedek, who will fr]ee [them] from the hand of
Belial. (11Q13 2.24–25)
Melchizedek is thus envisioned as a major player in the eschatological drama,
combining varied strands of speculation about a deliverer. As a heavenly
68. It is true that Melchizedek is not explicitly designated a priest in Melchizedek.
This fact has led some scholars to hesitate about identifying him as such in this text.
See Bodinger, “L’énigme,” 326.
69. The “messenger” is also described as “[the ano]inted of the spirit about whom
Dan[iel] spoke.” This text (11Q13 18) probably alludes to Dan 9:25, see Kobelski,
Melchizedek, 21.