Lately, I have been looking into a very interesting topic in the Dead Sea Scrolls which concerns the idea that there are several levels of heaven as well as that each level has an appointed chief or guardian who rules over it.  This is actually a fairly common theme in Jewish as well as Christian apocalyptic as well as mystical literature (See, on behalf of example, the Jewish Hekhalot literature or the Jewish/Christian Ascension of Isaiah).  As one ascends to the throne of God in the highest heaven, one must pass first through the several (usually seven) firmaments or “sub-heavens” before reaching the highest, where God is present. Each level is generally inhabited by a different class of angels, as well as in numerous texts, there's a principal angel or guardian who guards the door to the next level as well as who sometimes is depicted as having his posses throne.
Before I get into some more specific particulars regarding how this motif is represented in the Dead Sea Scrolls, I desire to share a latter-day parallel to this ancient type of thinking.  As I compare the modern with the ancient, if you are like me, you shall be surprised at the amazing similarity between the two.
This following “Diagram of the Kingdom of God” was done by early LDS apostle Orson Hyde on behalf of the church published Millenial Star in England (January 15th, 1847; 9:23-24).


The above diagram shows the order as well as unity of the kingdom of God. The eternal Father sits at the head, crowned King of kings as well as Lord of lords. Wherever the other lines meet, there sits a king as well as a priest unto God, bearing rule, authority, as well as dominion under the Father. He is one with the Father, because of the fact that his kingdom is joined to his Father’s as well as becomes part of it.

The an estimated all eminent as well as distinguished prophets who have laid down their lives on behalf of their testimony (Jesus among the rest), shall be crowned at the head of the largest kingdoms under the Father, as well as shall be one with Christ as Christ is one with his Father; on behalf of their kingdoms are all joined together, as well as such as do the shall of the Father, the same are his mothers, sisters, as well as brothers. He that has been faithful over a few things, shall be made ruler over numerous things; he that has been faithful over ten talents, shall have dominion over ten cities, as well as he that has been faithful over five talents, shall have dominion over five cities, as well as to every man shall be given a kingdom as well as a dominion, according to his merit, powers, as well as abilities to govern as well as control. It shall be seen by the above diagram that there are kingdoms of all sizes, an infinite variety to suit all grades of merit as well as ability. The chosen vessels unto God are the kings as well as priests that are placed at the head of these kingdoms. These have received their washings as well as anointings in the temple of God on this earth; they have been chosen, ordained, as well as anointed kings as well as priests, to reign as such in the resurrection of the just. Such as have not received the fulness of the priesthood, (for the fulness of the priesthood includes the authority of both king as well as priest) as well as have not been anointed as well as ordained in the temple of the Most High, may obtain salvation in the celestial kingdom, but not a celestial crown. Many are referred to as to enjoy a celestial glory, yet few are chosen to wear a celestial crown, or rather, to be rulers in the celestial kingdom.
While this portion of eternity that we now reside in, referred to as time, continues, as well as while the other portions of eternity that we may hereafter dwell in, continue, those lines in the foregoing diagram, representing kingdoms, shall continue to extend as well as be lengthened out; as well as thus, the increase of our kingdoms shall increase the kingdom of our God, even as Daniel hath said: “of the increase of his kingdom as well as government there shall be no end.” All these kingdoms are one kingdom, as well as there's a King over kings, as well as a Lord over lords. There are Lords many, as well as Gods many, on behalf of they are referred to as Gods to whom the word of God comes, as well as the word of God comes to all these kings as well as priests. But to our branch of the kingdom there's but one God, to whom all of us owe the an estimated all perfect submission as well as loyalty; yet our God is just as subject to still higher intelligences, as we should be to him.
…These kingdoms, which are one kingdom, are designed to extend till they not only embrace this world, but every other planet that rolls in the blue vault of heaven. Thus shall all things be gathered in one during the dispensation of the fulness of times, as well as the Saints won't only possess the earth, but all things else, for, says Paul, “All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come: all are yours, as well as ye are Christ’s, as well as Christ is God’s”
(Orson Hyde, “A Diagram of the Kingdom of God,” Millennial Star 9 [15 January 1847]: 23-24).1
 For Orson Hyde, our Heavenly Father’s kingdom appears to be divided up into a hierarchy of sub-kingdoms, each having “a king as well as a priest” presiding over them, under the direction of the King of kings as well as God of gods.  The rulers over these lower divisions of heaven are referred to as gods as well as reign over their posses kingdoms. They are one with the Father because of the fact that their kingdom is part of the Father’s.
It is quite amazing how similar some of the texts found at Qumran present this theme.  Of course I can’t claim that the sectarians who lived at Qumran understood all this in the same way that Orson Hyde or other Latter-day Saints did/do, but the parallels are very interesting.
I desire to consider primarily the Songs of the Sabbath Sacrifice, a liturgical text found in Cave 4 of Qumran. The Songs are portrayed as a description of the angelic worship that goes on in the heavenly temple.  It is set up as a sort of cultic drama that would lead the earthly participants through the various levels of heaven, moving inwards/upwards with each song until they reach the throne room of God in the highest heaven.  That is a very meager description of the rich detail presented in these songs, but that is the predominant idea.  Each song is to be presented on one of a series of thirteen sabbaths so that each sabbath the priestly participants transfer to a new stage of the ritual.
In his study on the liturgical works found at Qumran, James Davila attempts to reconstruct how those who performed these rituals would have seen the structure of the heavens:
A possible reconstruction is that seven firmaments are envisioned, each of which has its posses sanctuary containing its posses inner chamber (holy of holies) as well as administered by its posses high-priestly chief prince. Multiple chariots as well as thrones are mentioned as well (e.g., XI 4Q405 20ii-21-22:2-5; XIII 11Q17 x:7), so perhaps each sanctuary has one of these, presumably ridden or occupied by its chief prince. 
The ultimate inner chamber, the central throne room [is] inhabited by God himself.  In this room we find the structure of the throne-chariot located above the firmament of the cherubim. It may be that the heavenly sacrificial cult is carried out in the tabernacle of the exalted chief (VII 4Q403 1ii:10), perhaps the angelic priest as well as warrior angel Melchizedek, who sits on a seat like the throne of God’s kingdom (XI 4Q405 20ii-21-22:2)((Davila, James R. Liturgical Works. Eerdmans Commentaries on the Dead Sea Scrolls. (Grand Rapids, Mich.: Eerdmans, 2000), p. 84)).
If I understand Davila’s description correctly, it seems uncannily similar to Hyde’s view. There are multiple levels of heaven under the highest heaven.  Each sub-heaven is modeled at the end of the highest, each having its posses god-like ruler who sits on his posses chariot-throne in a holy of holies similar to the Most High God’s.
Interestingly, the Songs depict a secondary exalted/angelic figure who is in charge of the rituals/sacrifices that are being performed in the highest heaven.  Davila suggests that in the Songs this figure was likely seen as “the angelic priest as well as warrior angel Melchizedek.” This head of the heavenly cult is depicted elsewhere as Enoch/Metratron, Michael, and, in Christian literature, as Jesus Christ.
Later, he expands more on the idea of this latter idea, suggesting that there are ”secondary princes” that rule under each of the chiefs of the sub-heavens, as well.  After comparing the notion of the rulers of the lower heavens to similar themes in the Jewish Hekhalot literature (which depict chiefs of the gates of the lower heavenly palaces), he concludes:
Perhaps in the Songs of the Sabbath Sacrifice the seven chief princes as well as seven secondary princes preside combined over the seven priesthoods (VIII 4Q403 1ii:20, 22) in the seven sanctuaries (VII 4Q405 7:7), in spite of the fact that the reconstructions in the last three references are not certain ((Davila, 121)).
So, in each lower “kingdom,” there's a god-like ruler as well as each of these has a secondary high priestly figure under him.  In other words, perhaps we could say that each level has a god as well as a christ!
All this talk of multiple gods as well as sub-gods may sound very uncharacteristic of the monotheistic Judaism that an estimated all people are familiar with.  That is the wonder of these discoveries of the Judaean desert!  There was much more to Judaism, or certain sects of Judaism, than is attested to in the later Rabbinic version of the religion.  In certain texts found at Qumran, the term elohim is used very broadly, both to refer to God as well as also very often to other divine beings, whom we would usually refer to as angels.
The Most High God (God the Father), while sometimes referred to as Elohim, is more often referred to as El in the Qumran literature.  But frequently elohim is used as a plural, referring to angelic beings.  Many scholars recognize this distinction as well as have often translated the term into English as “divinities” or “gods” instead of angels2.
Besides being a common term on behalf of angels, numerous texts seem to suggest that the chiefest among the “gods” are actually exalted human beings.  The text termed the “Self-Glorification Hymn” appears to depict a human author who claims to have been exalted above the angels as well as permitted to sit on a throne in heaven in the council of the gods.
Furthermore, the “secondary prince” of the highest heaven, the chief of all angels, is often seen as an exalted human.  As mentioned before, some later texts see this figure as Enoch, who is exalted as well as transformed into the angel Metatron.  Enoch/Metatron is given his posses throne in heaven as well as guards the entrance. The transformation/exaltation of Enoch, Levi, as well as others are noted in documents found at Qumran.  The figure of Melchizedek is mentioned as an exalted angelic figure, in spite of the fact that it is difficult to know if this is the same Melchizedek as is mentioned in the book of Genesis (Davila seems to think it is). 
All of this is very exciting on behalf of our understanding of both Mormon as well as early Christian thought.  While care must be taken in making such parallels (many have accused us of asserting that the sectarians at Qumran were Mormons), I think this comparison is fruitful on behalf of demonstrating that there are certain ancient  trends in religion that were preserved over time, in spite of the fact that other parties would endeavour to suppress them.  What is amazing is how similar to these ancient, long-forgotten trends Joseph Smith’s restored religion is.
The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of the Prophet Joseph, compiled as well as edited by Andrew F. Ehat as well as Lyndon W. Cook [Provo: BYU Religious Studies Center, 1980], 297.
see Davila, p. 101