This is a detailed exegesis of Hebrews 7:1-10, which focuses on the Divinity and Superiority of Melchizedek to both Abraham and the Aaronic priesthood. The discoveries in the Judean desert have brought to light that Melchizedek was conceived of as a "himmlische Erlösergestalt" (heavenly Redeemer) who was also a divine figure. The text from Qumran is likewise somewhat worked through in the presentation. It is a midrashic document that presents Melchizedek as an Isaianic redeemer anointed by the Spirit (Isa 61 & Dan 9) who delivers the sons of light from Belial (Satan) who appears eschatologically at the time of the 9th to 10th Jubilee. He is a divine figure who takes his stand in the council of the אלוהים of Psalm 82. The division and theology of the calendrical system is based on the jubilee years (Lev 25) and theologized as a Shemitah (שמטה) release from the burdens of peoples sins. The focus of the Qumran text is the eschatological redemption of the people of God. The text is fragmented and there are some questions concerning its interpretation, however, in lieu of the bigger picture the eschatological heavenly redeemer figure of Melchizedek is clearly understood. The main difference between Hebrews and Qumran is that Melchizedek there appears at the eschaton, while in Hebrews the focus is on the divine person priestly nature of Melchizedek, who is likened to Christ. The text of Hebrews 7:1-3 is a highly creative artistic literary periodic sentence. The thought and theologizing that went into its composition is clearly seen and creates an even more impressive interpretation that favors the divinity and heavenly eternality of Melchizedek. Thus, I have taken up the interpretation that the writer of Hebrews is clearly teaching that Melchizedek is to be understood as an appearance of Christ in the OT, since Melchizedek abides a priest forever having neighter beginning of days nor end of life. This language can not be swept under a literary carpet and one just goes about his exegetical way following the Zeitgeist interpretation of the day with a mere human Melchizedek. In the language of Hebrews 5:11 concerning the matter of Melchizedek is truly an extensive and hermeneutically difficult message to articulate (πολις ημιν ο λογος και δυσερμηνευτος λεγειν) both for the author and his readers. So with that said I have to come to some conclusions that the text places on me. Hopefully the presentation will bear these things out. The causal use of the adverbial participles in v. 3 will assist with this interpretation.