Hebrews 7:1

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Hebrews 7:1 in Multiple Translations

Berean Standard Bible BSB

This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the slaughter of the kings and blessed him,

King James Version KJV

For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;

American Standard Version ASV

For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him,

Bible in Basic English BBE

For this Melchizedek, the king of Salem, a priest of the Most High God, who gave Abraham his blessing, meeting him when he came back after putting the kings to death,

Free Bible Version FBV

Melchizedek was king of Salem and priest of the Most High God. He met Abraham who was returning from defeating the kings and blessed him.

Geneva Bible 1599 GNV

For this Melchi-sedec was King of Salem, the Priest of the most high God, who met Abraham, as he returned from the slaughter of the Kings, and blessed him:

Young's Literal Translation YLT

For this Melchisedek, king of Salem, priest of God Most High, who did meet Abraham turning back from the smiting of the kings, and did bless him,

World English Bible WEB

For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him,

Noah Webster Bible WBS

For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;

Douay-Rheims 1899 DRV

For this Melchisedech was king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him:

Translation for Translators T4T

Now I will say more about this man Melchizedek. He was the king of Salem city and was a priest of God, the one who is greater than anyone else. He met Abraham who was returning home after he and his men had defeated the armies of four kings [SYN]. Melchizedek asked God to bless Abraham.

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Berean Amplified Bible — Hebrews 7:1

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Hebrews 7:1 Interlinear (Deep Study)

BIB

GRK ουτος γαρ ο μελχισεδεκ βασιλευς σαλημ ιερευς του θεου του υψιστου ο συναντησας αβρααμ υποστρεφοντι απο της κοπης των βασιλεων και ευλογησας αυτον

ουτος ohutos G3778 this/he/she/it Dem-NSM

γαρ gar G1063 for Conj

ο ho G3588 the/this/who Art-NSM

μελχισεδεκ Melchisedek G3198 Melchizedek Noun-PRI

βασιλευς basileus G935 king Noun-NSM

σαλημ Salēm G4532 Salem Noun-PRI

ιερευς hiereus G2409 priest Noun-NSM

του ho G3588 the/this/who Art-GSM

θεου theos G2316 God Noun-GSM

του ho G3588 the/this/who Art-GSM

υψιστου hupsistos G5310 Highest Adj-GSM-S

ο ho G3588 the/this/who Art-NSM

συναντησας sunantaō G4876 to meet Verb-AAP-NSM

αβρααμ Abraam G11 Abraham Noun-PRI

υποστρεφοντι hupostrephō G5290 to return Verb-PAP-DSM

απο apo G575 away from Prep

της ho G3588 the/this/who Art-GSF

κοπης kopē G2871 slaughter Noun-GSF

των ho G3588 the/this/who Art-GPM

βασιλεων basileus G935 king Noun-GPM

και kai G2532 and Conj

ευλογησας eulogeō G2127 to praise/bless Verb-AAP-NSM

αυτον autos G846 it/s/he Pron-ASM

Greek Word Study

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Greek Word Reference — Hebrews 7:1

ουτος ohutos G3778 "this/he/she/it" Dem-NSM

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μελχισεδεκ Melchisedek G3198 "Melchizedek" Noun-PRI

Melchizedek was a patriarch and king of Salem, mentioned in Hebrews 5 and 7, who is considered a type of Christ.

Definition: Μελχισεδέκ indecl., ὁ (Heb. מַלְכִּי־צֶדֶק), Melchizedek: Heb.5:6, 10 6:20 7:1, 10-11 7:15, 17.† (AS)

Usage: Occurs in 9 NT verses. KJV: Melchisedec See also: Hebrews 5:6; Hebrews 7:10; Hebrews 5:10.

βασιλευς basileus G935 "king" Noun-NSM

A king is a sovereign ruler, as described in Matthew 1:6 and 2:1. This term is used for human rulers, like Herod, and for God as the ultimate king.

Definition: βασιλεύς, -έως, ὁ, [in LXX chiefly for מֶלֶךְ ;] a king: Mat.1:6 2:1; used by courtesy of Herod the Tetrarch, Mat.14:9; of the Roman Emperor, as frequently in κοινή (Deiss., LAE, p. 367), 1Pe.2:13, 17; of the Christ, in the phrase ὁ β. τ. Ἰουδαίων, Mat.2:2, al.; τοῦ Ἰσραήλ, Mrk.15:32, Jhn.1:50 12:13; of God, Mat.5:35, 1Ti.1:17, Rev.15:3; β. βασιλέων, Rev.17:14 19:16; β. τ. βασιλευόντων, 1Ti.6:15 (on the associations of the word to Jewish Hellenists, see Cl. Rev., i, 7).† (AS)

Usage: Occurs in 105 NT verses. KJV: king See also: 1 Peter 2:13; Luke 23:38; 1 Peter 2:17.

σαλημ Salēm G4532 "Salem" Noun-PRI

Salem refers to a place in Palestine, mentioned in Hebrews 7:1-2, which is also known as Jerusalem. It was the city where Melchizedek, a priest and king, lived. Salem is the Hebrew word for peace.

Definition: Σαλήμ, ἡ (Heb. שָׁלֵם Gen.14:18), Salem: Heb.7:1-2 (LXX).† (AS)

Usage: Occurs in 3 NT verses. KJV: Salem See also: Hebrews 7:1; Hebrews 7:2; John 3:23.

ιερευς hiereus G2409 "priest" Noun-NSM

A priest is someone who serves God and leads worship, like in Matthew 8:4 and Acts 14:13. This role can be literal or symbolic, and even applies to Jesus and Christians in Revelation.

Definition: ἱερεύς, -έως, ὁ (ἱερός), [in LXX for כָּהֵן ;] a priest: ἱ. τ. Διός, Act.14:13; of Jewish priests, Mat.8:4 12:4-5, Mrk.1:44 2:26, Luk.1:5 5:14, Jhn.1:19, Heb.8:4, al.; of Christ, Heb.5:6 (LXX) Heb.10:21; of Christians, Rev.1:6 5:10 20:6 (Cremer, 293; on the accusative pl., ἱερεῖς, see Thack., Gr., 147 f.; Bl., § 8, 2) (AS)

Usage: Occurs in 32 NT verses. KJV: (high) priest See also: Acts 4:1; Hebrews 10:21; Hebrews 5:6.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεου theos G2316 "God" Noun-GSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

υψιστου hupsistos G5310 "Highest" Adj-GSM-S

The Greek word for the highest or most high, used to describe God or the heavens, as seen in Luke 1:32 and Acts 7:48. It emphasizes God's supreme power and authority. This term is often used in the New Testament to describe God's majesty.

Definition: ὕψιστος, -η, -ον superlat., without positive in use, in cl. chiefly poët. (Æsch., Soph., al.), [in LXX chiefly for עֶלְיוֹן, also for מָרוֹם, etc. ;] highest, most high: of place, τὰ ὕ. (of the heavens), Mat.21:9, Mrk.11:10, Luk.2:14 19:38 (cf. Joshua 16:19, Isa.57:15); of God (in cl., of Zeus; Pind., Æsch., al.), ὕ., Luk.1:32, 35 1:76 6:35 (as frequently in Sir.4:10, al.); ὁ ὕ., Act.7:48; ὁ θεὸς ὁ ὕ., Mrk.5:7, Luk.8:28, Act.16:17, Heb.7:1 (cf. Gen.14:18).† (AS)

Usage: Occurs in 13 NT verses. KJV: most high, highest See also: Acts 7:48; Luke 2:14; Hebrews 7:1.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

συναντησας sunantaō G4876 "to meet" Verb-AAP-NSM

To meet with someone, as Jesus did with his disciples in Luke 9:18, or for events to occur, as in Acts 20:22 where Paul says what will befall him.

Definition: συν-αντάω, -ῶ [in LXX for פָּגַע, פָּגַשׁ, קָרָא, קָרָה, etc. ;] to meet with: with dative of person(s), Luk.9:18, 37 22:10, Act.10:25, Heb.7:1, 10. Metaphorical, of events, to happen, befall (Ding. L., Plut., al.): Act.20:22.† (AS)

Usage: Occurs in 6 NT verses. KJV: befall, meet See also: Acts 10:25; Hebrews 7:10; Hebrews 7:1.

αβρααμ Abraam G11 "Abraham" Noun-PRI

Abraham was a Hebrew patriarch, mentioned in Matthew 1:1 and other passages. He is considered the father of the Jewish nation and is an important figure in the Bible. Abraham's story is told in the book of Genesis.

Definition: Ἀβραάμ (Heb. אַבְרָהָם), ὁ, indecl. (in FlJ, Ἄβραμος, -ου; MM, VGT, see word), Abraham (Gen.17:5 al.): Mat.1:1, 2 al. (AS)

Usage: Occurs in 69 NT verses. KJV: Abraham See also: 1 Peter 3:6; John 8:52; Hebrews 2:16.

υποστρεφοντι hupostrephō G5290 "to return" Verb-PAP-DSM

To return or turn back, as in Luke 2:20 and Acts 8:28. This word is used to describe people returning home or to a previous place. It can also imply a change in direction or heart.

Definition: ὑπο-στρέφω [in LXX chiefly for שׁוּב ], __1. trans., to turn back or about (Hem.). __2. Intrans., to turn back, return: Luk.2:20, 43 8:37, 40 9:10 10:17 17:15 19:12 23:48, 56, Act.8:28; with inf., Luk.17:18; before διά, Act.20:3; εἰς, Luk.1:56 2:45 4:14 7:10 8:3 9:8 11:24 24:33, 52, Act.1:12 8:25 13:13, 34 14:21 21:6 22:17 23:32, Gal.1:17; ἀπό, Luk.4:1 24:9, Heb.7:1; ἐκ, Act.12:25, 2Pe.2:21.† (AS)

Usage: Occurs in 37 NT verses. KJV: come again, return (again, back again), turn back (again) See also: Acts 1:12; Luke 2:45; Hebrews 7:1.

απο apo G575 "away from" Prep

This word means moving away from something, like a place or a time. It's used in many parts of the Bible, like Matthew 5:29 and Luke 5:2, to show movement or separation. It can also mean because of something.

Definition: ἀπό (on the frequently neglect of elision bef. vowels, see Tdf., Pr., 94, WH, App., 146), prep. with genitive (WM, 462ff.; on its relation to ἐκ, παρά, ὑπό, ib. 456f.), [in LXX for לְ ,בְּ ,מִן ;] from (i.e. from the exterior). __1. Of separation and cessation; __(1) of motion from a place: Mat.5:29, 30 7:23, Luk.5:2 22:41, al.; __(2) in partitive sense (M, Pr., 72, 102, 245; MM, see word; Bl., §40, 2), Mat.9:16 27:21, Jhn.21:10, Act.5:2, al.; also after verbs of eating, etc.; __(3) of alienation (cl. genitive of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Rom.9:3; ἀποθνήσκειν ἀ., Col.2:20; σαλευθῆναι, 2Th.2:2, καθαρός, -ίζειν, ἀ. (Deiss., BS, 196, 216), Act.20:26, 2Co.7:1, Heb.9:14; __(4) of position, Mat.23:34 24:31, al.; after μακράν, Mat.8:30; transposed before measures of distance, Jhn.10:18 21:8, Rev.14:20 (Abbott, JG, 227); __(5) of time, ἀπὸ τ. ὥρας, ἡμέρας, etc., Mat.9:22, Jhn.19:27, Act.20:18, Php.1:5, al.; ἀπ᾽ αἰῶνος, Luk.1:70, al.; ἀπ᾽ ἀρχῆς, etc., Mat.19:4, Rom.1:20; ἀπὸ βρέφους, 2Ti.3:15; ἀφ᾽ ἧς, since, Luk.7:45, al.; ἀπὸ τ. νῦν, Luk.1:48, al.; ἀπὸ τότε, Mat.4:17, al.; ἀπὸ πέρυσι, a year ago, 2Co.8:10 9:2; ἀπὸ πρωΐ, Act.28:23; __(6) of order or rank, ἀπὸ διετοῦς, Mat.2:16; ἀπὸ Ἀβραάμ, Mat.1:17; ἐβδομος ἀπὸ Ἀδάμ, Ju 14; ἀπὸ μικροῦ ἕως μεγάλου, Act.8:10, Heb.8:11; ἄρχεσθαι ἀπό, Mat.20:8, Jhn.8:9, Act.8:35, al. __2. Of origin; __(1) of birth, extraction, and hence, in late writers, __(a) of local extraction (cl. ἐξ; Abbott, JG, 227ff.), Mat.21:11, Mrk.15:43, Jhn.1:45, Act.10:38, al.; οἱ ἀπὸ Ἰταλίας (WM, §66, 6; M, Pr., 237; Westc, Rendall, in l.), Heb.13:24; __(b) of membership in a community or society (BL, §40, 2), Act.12:1, al.; __(with) of material (= cl. genitive; Bl. l.with; M, Pr., 102), Mat.3:4 27:21; __(d) after verbs of asking, seeking, etc., Luk.11:50, 51 1Th.2:6 (Milligan, in l.); __(2) of the cause, instrument, means or occasion (frequently = ὑπό, παρά, and after verbs of learning, hearing, knowing, etc.; Bl., §40, 3), Mat.7:16 11:29, Luk.22:45, Act.2:22 4:36 9:13 12:14, 1Co.11:23, Gal.3:2, al.; ἀπὸ τ. ὄχλου, Luk.19:3 (cf. Jhn.21:6, Act.22:11); ἀπὸ τ. φόβου, Mat.14:26, al. (cf. Mat.10:26 13:44). __3. Noteworthy Hellenistic phrases: φοβεῖσθαι ἀπό (M, Pr., 102, 107); προσέχειν ἀπό (M, Pr., 11. with; Milligan, NTD, 50); ἀπὸ νότου (Heb. מִגֶּנֶב), Rev.21:13; ἀπὸ προσώπου (מִפְּנֵי), 2Th.1:9 (Bl., §40, 9); ἀπὸ τ. καρδιῶν (בְּלֵב), Mat.18:35; ἀπὸ ὁ ὤν (WM, §10, 2; M, Pr., 9), Rev.1:4. __4. In composition, ἀπό denotes separation, departure, origin, etc. (ἀπολύω, ἀπέρχομαι, ἀπογράφω); it also has a perfective force (M, Pr., 112, 247), as in ἀφικνεῖσθαι, which see (AS)

Usage: Occurs in 600 NT verses. KJV: (X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with See also: 1 Corinthians 1:3; Acts 8:10; 1 Peter 1:12.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κοπης kopē G2871 "slaughter" Noun-GSF

Slaughter refers to the act of cutting or killing, often in a violent or brutal manner, as seen in Genesis 14:17 and Hebrews 7:1. It describes a scene of carnage or bloodshed, emphasizing the severity of the action. The term is used to convey a sense of destruction or chaos.

Definition: κοπή, -ῆς, ἡ (κόπτω), [in LXX: Gen.14:17, Jos.10:20 (נָכָה hi., מַכָּה), Deu.28:25 (נָגַף), Jdth.15:7 * ;] __1. in cl., a stroke, a pounding (as in a mortar). __2. In LXX, a smiting in battle: Heb.7:1 (LXX).† (AS)

Usage: Occurs in 1 NT verses. KJV: slaughter See also: Hebrews 7:1.

των ho G3588 "the/this/who" Art-GPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

βασιλεων basileus G935 "king" Noun-GPM

A king is a sovereign ruler, as described in Matthew 1:6 and 2:1. This term is used for human rulers, like Herod, and for God as the ultimate king.

Usage: Occurs in 105 NT verses. KJV: king See also: 1 Peter 2:13; Luke 23:38; 1 Peter 2:17.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ευλογησας eulogeō G2127 "to praise/bless" Verb-AAP-NSM

To praise or bless someone means to speak well of them, like in Luke 1:64 where Zechariah praises God. It's about thanking or invoking a blessing on someone.

Definition: εὐλογέω, -ῶ [in LXX chiefly for בָּרַךְ pi. ;] __1. to speak well of, praise (cl.; LXX Deu.8:10, al.): τ. θεόν, Luk.1:64 2:28 24:51, 53 (αἰνοῦντες, T, WH, mg.), Jas.3:9; absol., to give praise, Mat.14:19 26:26 (see Swete on Mrk.14:22), Mrk.6:41 14:22 (see Swete, in l), Luk.24:30, 1Co.14:16. __2. As in LXX (= בָּרַךְ pi.); __(a) to bless, invoke blessings on (Gen.24:60, Num.23:20, al.): absol., 1Co.4:12, 1Pe.3:9; with accusative of person(s), Luk.2:34 6:28 24:50-51, Rom.12:14, Heb.7:1, 6-7 11:20-21; εὐλογημένος (= בָּרַךְ; see Lft., Notes, 310; DCG, i, 189), blessed, Mat.21:9 23:39" (LXX), Mrk.11:9-10, Luk.13:35 19:38" (LXX), Jhn.12:13; with accusative of thing(s), Mrk.8:7, Luk.9:16, 1Co.10:16; __(b) with God as subject (Psa.44:3, al.), to bless, prosper, bestow blessings on: with accusative of person(s), Act.3:26, Gal.3:9, Eph.1:3 (Lft., Notes, 311), Heb.6:14; εὐλογημένος, Luk.1:28 (WH, tit., R, tit., omit) Luk.1:42; εὐλογημένοι τ. πατρός (cf. Isa.61:9), Mat.25:34; pass. Act.3:25 (cf. ἐν-, κατ-ευλογέω).† SYN.: see: αἰνέω, and cf. DCG, i, 189, 211; Cremer, 766 (AS)

Usage: Occurs in 40 NT verses. KJV: bless, praise See also: 1 Corinthians 4:12; Luke 6:28; 1 Peter 3:9.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

Study Notes — Hebrews 7:1

Show Verse Quote Highlights

Context
Cross References
Hebrews 7:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 7:1
Jamieson-Fausset-Brown on Hebrews 7:1
Matthew Poole's Commentary on Hebrews 7:1
Trapp's Commentary on Hebrews 7:1
Ellicott's Commentary on Hebrews 7:1
Adam Clarke's Commentary on Hebrews 7:1
Cambridge Bible on Hebrews 7:1
Barnes' Notes on Hebrews 7:1
Whedon's Commentary on Hebrews 7:1
Sermons on Hebrews 7:1

Context — Melchizedek and Abraham

1This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the slaughter of the kings and blessed him,

2and Abraham apportioned to him a tenth of everything. First, his name means “king of righteousness.” Then also, “king of Salem” means “king of peace.” 3Without father or mother or genealogy, without beginning of days or end of life, like the Son of God, he remains a priest for all time.

Cross References

	Reference	Text (BSB)
1	Genesis 14:18–20	Then Melchizedek king of Salem brought out bread and wine—since he was priest of God Most High — and he blessed Abram and said: “Blessed be Abram by God Most High, Creator of heaven and earth, and blessed be God Most High, who has delivered your enemies into your hand.” Then Abram gave Melchizedek a tenth of everything.
2	Psalms 57:2	I cry out to God Most High, to God who fulfills His purpose for me.
3	Hebrews 6:20	where Jesus our forerunner has entered on our behalf. He has become a high priest forever in the order of Melchizedek.
4	Micah 6:6	With what shall I come before the LORD when I bow before the God on high? Should I come to Him with burnt offerings, with year-old calves?
5	Mark 5:7	And he shouted in a loud voice, “What do You want with me, Jesus, Son of the Most High God? I beg You before God not to torture me!”
6	Daniel 5:18	As for you, O king, the Most High God gave your father Nebuchadnezzar sovereignty and greatness, glory and honor.
7	Psalms 78:35	And they remembered that God was their Rock, that God Most High was their Redeemer.
8	Genesis 16:14–16	Therefore the well was called Beer-lahai-roi. It is located between Kadesh and Bered. And Hagar bore Abram a son, and Abram gave the name Ishmael to the son she had borne. Abram was eighty-six years old when Hagar bore Ishmael to him.
9	Psalms 76:2	His tent is in Salem, His dwelling place in Zion.
10	Daniel 5:21	He was driven away from mankind, and his mind was like that of a beast. He lived with the wild donkeys and ate grass like an ox, and his body was drenched with the dew of heaven until he acknowledged that the Most High God rules over the kingdom of mankind, setting over it whom He wishes.

Hebrews 7:1 Summary

This verse tells us about a man named Melchizedek who was a king and a priest. He met Abraham after Abraham won a battle and blessed him. This is significant because it shows that Melchizedek had a special relationship with God, similar to the one Jesus has with God (as seen in John 17:1-5). Just like Melchizedek, Jesus is our king and priest, and we can trust Him to guide and bless us, just as Abraham trusted Melchizedek (Hebrews 7:1-3, Psalm 110:4).

Frequently Asked Questions

Who was Melchizedek and why is he important in the Bible?

Melchizedek was a king and priest who met Abraham after a battle, as seen in Genesis 14:18-20, and is considered important because he is a type of Christ, as discussed in Hebrews 7:1-3.

What does it mean that Melchizedek was a priest of God Most High?

As a priest of God Most High, Melchizedek represented God to the people and the people to God, similar to the role of priests in the Old Testament, as described in Exodus 19:6 and Leviticus 1:5.

Why did Abraham give Melchizedek a tenth of everything?

Abraham gave Melchizedek a tenth of everything, as seen in Genesis 14:20, because he recognized Melchizedek's authority and God's blessing on him, similar to the tithe discussed in Malachi 3:10.

How does Melchizedek's meeting with Abraham relate to the rest of Hebrews 7?

Melchizedek's meeting with Abraham sets the stage for the rest of Hebrews 7, which explains how Jesus is a high priest in the order of Melchizedek, superior to the Levitical priesthood, as seen in Hebrews 7:4-10 and Psalm 110:4.

Reflection Questions

What can we learn from Abraham's willingness to give Melchizedek a tenth of his spoils, and how can we apply this to our own lives?
How does Melchizedek's role as both king and priest relate to Jesus' role as king and priest, and what implications does this have for our understanding of Jesus' ministry?
What does it mean for Melchizedek to be a 'priest of God Most High', and how does this title reflect God's character and nature?
In what ways can we, like Abraham, recognize and respond to God's authority and blessing in our lives, and what role does worship and giving play in this response?

Gill's Exposition on Hebrews 7:1

For this Melchisedec, king of Salem,.... Various have been the opinions of writers concerning Melchizedek; some have thought him to be more than a man; some, that he was an angel; others, that he was

Jamieson-Fausset-Brown on Hebrews 7:1

For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; This Melchisedec (Hebrews 6:20; Psalms 110:4).

Matthew Poole's Commentary on Hebrews 7:1

HEBREWS CHAPTER 7 Christ, a Priest after the order of Melchisedec, is proved to be of a more excellent order than that of Aaron, from the character of Melchisedec, and his confessed superiority to Abraham and Levi, from the imperfection of the Levitical priesthood, which induced the necessity of a change to one more perfect, from the confirmation of Christ’ s priesthood by an oath, from the unchangeableness, and spotless innocence, of the person. The Spirit now proceedeth to prove, that the gospel High Priest is of a far more excellent order than that of Aaron’ s, by his being of the order of Melchisedec, of witore they had read, and whom they had in great esteem, and after whose order they were assured, by the prophet David, another Priest was to rise up in the church, rendering Aaron’ s priesthood useless, and continuing the only means of reconciling sinners, and bringing them to eternal life, to whom they must cleave. He initiates it with a description of the state of Melchisedec’ s order, from ; and then proceeds to apply it to Christ, from . Having asserted, , that Jesus was made from eternity a High Priest after the order of Melchisedec, and declared to be so by his entrance within the veil in heaven at his ascension, he reasoneth it out by showing what this Melchisedec was. The person pointed at by this name, is mentioned only once by Moses, and that in . It is certain he was a man who lived by bread and wine, as well as Abraham, and received tithes from him becoming a man. His place of residence was Salem, afterwards called Jerusalem, in the land of Canaan, . The Jews conceived him to be Shem, the second son of Noah, which this scripture denieth, for his genealogy is well known in it. That he descended from Ham, third son of Noah, because an inhabitant in Canaan, and that his name, Melchisedec, was the common name of the princes of that country, whose metropolis was first called Tsedec, then Salem, then Jerusalem, because the king of it in Joshua’ s time was named Adoni-zedec, which is synonymous with this, is all conjectural. This is certain, he was king of Salem, endowed with royal power, such as the other kings in Canaan had. The capital seat in his kingdom was Salem, the name likely of both his city and territory; not that Salem of the Sichemites, , afterwards called Shechem, demolished and sown with salt by Abimelech, ,45; in John the Baptist’ s time raised again, and called Salem, . But Salem mentioned , more known by its famous appellation, Jerusalem. This shows him to be a man, as doth his next title.

Trapp's Commentary on Hebrews 7:1

1 For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; Ver. 1. For this Melchisedec] Some make him the same with Shem; others say it was the Holy Ghost; others say it was Christ himself under the guise of a king and priest. It is most probable that he was a mortal man, and a Canaanite, but yet a most righteous man, and a priest of the most high God by special dispensation; and that Chedorlaomer and the other kings that over ran the country, and spoiled it, forbare, out of reverence to the man and his office, to meddle with Melchisedec’ s territories.

Ellicott's Commentary on Hebrews 7:1

VII. JESUS THE HIGH PRIEST AFTER THE ORDER OF . (1) For this Melchisedec.—The sentence is completed in the last words of Heb 7:3, . . . “abideth a priest continually;” the connection with the last chapter, therefore, is very clear. Of Melchizedek we know nothing beyond what we learn from the brief narrative of Genesis 14. A Jewish legend, preserved in the later Targums on the Pentateuch, but not in the Targum of Onkelos, identifies him with the patriarch Shem; and many conjectures of a later date (stimulated by the remarkable language of these verses) have been far wilder in their extravagance. It may be that the result of these speculations has been to invest this chapter with a mystery which does not belong to it. The object of the writer is, in reality, very simple—to deal with the question, What is the import of the divine utterance that David’s Lord is a “Priest for ever after the order of Melchizedek”? Not to take up the history of Melchizedek and allegorise each part, but to point out the full meaning of the comparison made in the prophecy, which declares the priesthood of the future King to be “after the order of Melchizedek—i.e., to be such as the priesthood of Melchizedek typically set forth. The first part of this sentence (Hebrews 7:1-2, as far as “. . . tenth part of all”) enumerates the known facts of the history of Melchizedek; the following clauses are occupied with the interpretation of the history, and with inferences from it. Of the facts recorded in Genesis none are passed over, except the gift of bread and wine; the blessing also is mentioned in general terms only. The language of the LXX. is, as a rule, closely followed throughout. King of Salem.—Jewish tradition affirms strongly that this Salem occupied the site on which Jerusalem afterwards stood; and certainly Salem is a poetic name of Jerusalem (Psalms 76:2). This tradition, found in Josephus and in the earliest of the Targums, agrees well with the circumstances of the narrative as far as we can follow them, and seems to deserve acceptance. Jerome maintained that Salem was situated near Scythopolis, where in his day were pointed out ruins of “Melchizedek’s palace.” Another tradition (probably of Samaritan origin) makes Mount Gerizim the place of meeting, in which case the city of Melchizedek would probably be near Shechem. The most high God.—A title characteristic of the narrative (Genesis 14:18-20; Genesis 14:22). Melchizedek is the first who in Scripture is spoken of as priest, and the name is given without explanation. As in the earliest times this office was held by the head of a family (Job 1), it is not remarkable to find a union of regal and sacerdotal functions in the same man. Returning from the slaughter.—Rather, from the smiting, or defeat. According to the narrative in Genesis the meeting took place “after Abraham had returned” from the defeat of the king; but probably the meaning does not differ from that here given.

Adam Clarke's Commentary on Hebrews 7:1

CHAPTER VII. Concerning the greatness of Melchisedec, after whose order Christ is a high priest, 1-4. The Levites had authority to take tithes of the people; yet Abraham, their representative, paid tithes to Melchisedec, 5-10. Perfection cannot come by the Mosaic law, else there could be no need for another priest after the order of Melchisedec, according to the prediction of David in Psalm cx., which priest is sprung from a tribe to which the priesthood, according to the law, did not appertain; but Christ is a priest for ever, not according to the law, but after the order of an endless life, 11-17. The law, therefore, is disannulled, because of its unprofitableness and imperfection; and Christ has an unchangeable priesthood, 18-24. He is therefore able always to save them that come unto him, being in every respect a suitable Saviour; and he has offered up himself for the sins of the people, 25-27. The law makes those priests who have infirmity; but he who is consecrated by the oath is perfect, and endures for ever, 28. NOTES ON CHAP. VII. Verse 1. For this Melchisedec, king of Salem] See the whole of this history largely explained in the notes, See "Genesis 14:18", c., and the concluding observations at the end of that chapter. The name Melchisedec, מלכי צדק is thus expounded in Bereshith Rabba, sec. 43, fol. 42, מצדיק את יושביו matsdie eth Yoshebaiv, "The Justifier of those who dwell in him" and this is sufficiently true of Christ, but false of Jerusalem, to which the rabbins apply it, who state that it was originally called Tsedek, and that it justified its inhabitants. Salem is generally understood to be Jerusalem; but some think that it was that city of Shechem mentioned Joshua 20:7. St. Jerome was of this opinion.

Cambridge Bible on Hebrews 7:1

1. For this Melchisedec] All that is historically known of Melchisedek is found in three verses of the book of Genesis (Genesis 14:18-20). In all the twenty centuries of sacred history he is only mentioned once, in Psalms 110:4. This chapter is a mystical explanation of the significance of these two brief allusions. It was not wholly new, since the Jews attached high honour to the name of Melchisedek, whom they identified with Shem, and Philo had already spoken of Melchisedek as a type of the Logos (De Leg, Alleg. iii. 25, Opp. i. 102).king of Salem] Salem is probably a town near Shechem. It is the same which is mentioned in Genesis 33:18 (though there the words rendered “to Shalem” may mean “in safety”), and in John 3:23; and it is the Salumias of Jdt 4:4. This is the view of Jerome, who in his Onomasticon places it eight miles south of Bethshean. The site is marked by a ruined well still called Sheikh Salim (Robinson, Bibl. Res. iii. 333). In Jerome’s time the ruins of a large palace were shewn in this place as “the palace of Melchisedek;” and this agrees with the Samaritan tradition that Abraham had been met by Melchisedek not at Jerusalem but at Gerizim. The same tradition is mentioned by Eupolemos (Euseb. Praep. Evang. ix. 17. See Stanley, Sin. and Pal. p. 237). The more common view has been that Salem is a shortened form of Jerusalem, but this is very improbable; for (1) only a single instance of this abbreviation has been adduced, and that only as a poetic license in a late Psalm which the LXX. describe as “A Psalm with reference to the Assyrian” (Psalms 76:2). (2) Even this instance is very dubious, for (α) the Psalmist may be intending to contrast the sanctuary of Melchisedek with that of David; or (β) even here the true rendering may be “His place has been made in peace” as the Vulgate renders it. (3) Jerusalem in the days of Abraham, and for centuries afterwards was only known by the name Jebus. (4) The typical character of Melchisedek would be rather impaired than enhanced by his being a king at Jerusalem, for that was the holy city of the Aaronic priesthood of which he was wholly independent, being a type of One in whose priesthood men should worship the Father in all places alike if they offered a spiritual worship. We must then regard Salem as being a different place from Jerusalem, if any place at all is intended. For though both the Targums and Josephus (Antt. i. 10 § 2) here identify Salem with Jerusalem, the Bereshith Rabba interprets the word Salem as an appellative, and says that it means “Perfect King,” and that this title was given to him because he was circumcised (see Wόnsche, Bibl. Rabbinica. Beresh. Rabba, p. 198). Philo too says “king of peace, for that is the meaning of Salem” (Leg. Alleg, iii. 25, comp. Isaiah 9:5; Colossians 1:20).

Barnes' Notes on Hebrews 7:1

For this Melchisedek; - compare the notes on Hebrews 5:6. The name Melchizedek, from which the apostle derives a portion of his argument here, is Hebrew, מלכי־צדק Malkiy-Tsedeq, and is correctly

Whedon's Commentary on Hebrews 7:1

B. FULL OF THE HIGH , Hebrews 7:1 to Hebrews 10:18.I. IT IS NOT LOCAL AND , LIKE THE AARONIC, BUT AND , LIKE THE , Hebrews 7:1-28.1. For—Connecting with Hebrews 5:10, after the intervening digression. See last note above.

Sermons on Hebrews 7:1

	Sermon	Description
	(Genesis) Genesis 14:1-4 by J. Vernon McGee	In this sermon, the speaker focuses on chapter 14 of Genesis, which contains the first war and the introduction of the first priest, Melchizedek. The chapter may seem out of place
	(Genesis) Genesis 14:18-24 by J. Vernon McGee	In this sermon, the preacher discusses the encounter between Abraham and Melchizedek, the king of Salem and priest of the Most High God. Abraham refuses to accept any material poss
	(Genesis) Genesis 17 Intro by J. Vernon McGee	In this sermon, the speaker discusses the seven tests that God gave to Abraham. The first test was when God called Abraham out of his home in Ur of the Chaldees, and although Abrah
	Man's Chief End to Glorify God by Aeron Morgan	In this sermon, the preacher emphasizes that despite man's ability to harness the power of the sun and wind, he is spiritually fallen and in need of God. The preacher references Pa
	Through the Bible - Hebrews - Part 2 by Zac Poonen	In this sermon on Hebrews chapter four, the preacher emphasizes the importance of entering into God's rest and warns against disobedience. The Word of God is described as a living
	Melchizedek by Carl Armerding	In this sermon, the preacher discusses various themes and events from the Bible. He starts by mentioning a woman who has done something significant before his burial, possibly refe
	Priesthood - Part 1 by Ron Bailey	In this sermon, the speaker shares a personal anecdote about going to Madame Tussauds with his large family and waiting in a queue. He then transitions to discussing the story of J