Hebrews 7:2

Hebrews 7:2 in Multiple Translations

Berean Standard Bible BSB

and Abraham apportioned to him a tenth of everything. First, his name means “king of righteousness.” Then also, “king of Salem” means “king of peace.”

King James Version KJV

To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;

American Standard Version ASV

to whom also Abraham divided a tenth part of all (being first, by interpretation, King of righteousness, and then also King of Salem, which is, King of peace;

Bible in Basic English BBE

And to whom Abraham gave a tenth part of everything which he had, being first named King of righteousness, and then in addition, King of Salem, that is to say, King of peace;

Free Bible Version FBV

Abraham gave him a tithe of all that he had won. Melchizedek's name means “king of right” while king of Salem means “king of peace.”

Geneva Bible 1599 GNV

To whom also Abraham gaue the tithe of all things: who first is by interpretation King of righteousnes: after that, he is also King of Salem, that is, King of peace,

Young's Literal Translation YLT

to whom also a tenth of all did Abraham divide, (first, indeed, being interpreted, 'King of righteousness,' and then also, King of Salem, which is, King of Peace,)

World English Bible WEB

to whom also Abraham divided a tenth part of all (being first, by interpretation, “king of righteousness”, and then also “king of Salem”, which means “king of peace”,

Noah Webster Bible WBS

To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;

Douay-Rheims 1899 DRV

To whom also Abraham divided the tithes of all: who first indeed by interpretation, is king of justice: and then also king of Salem, that is, king of peace:

Translation for Translators T4T

Then Abraham gave to him one tenth of all the spoils he took after winning the battle. Melchizedek’s name means firstly ‘king who rules righteously’, and since Salem means ‘peace’, he was the ‘king who rules peacefully’.

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Berean Amplified Bible — Hebrews 7:2

BAB

Word Study

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Hebrews 7:2 Interlinear (Deep Study)

BIB

GRK ω και δεκατην απο παντων εμερισεν αβρααμ πρωτον μεν ερμηνευομενος βασιλευς δικαιοσυνης επειτα δε και βασιλευς σαλημ ο εστιν βασιλευς ειρηνης

ω hos, hē G3739 which Rel-DSM

και kai G2532 and Conj

δεκατην dekatē G1181 tenth Adj-ASF

απο apo G575 away from Prep

παντων pas G3956 all Adj-GPN

εμερισεν merizō G3307 to divide Verb-AAI-3S

αβρααμ Abraam G11 Abraham Noun-PRI

πρωτον prōton G4412 first Adv-S

μεν men G3303 on the other hand Particle

ερμηνευομενος hermēneuō G2059 to interpret Verb-PPP-NSM

βασιλευς basileus G935 king Noun-NSM

δικαιοσυνης dikaiosunē G1343 righteousness Noun-GSF

επειτα epeita G1899 then Adv

δε de G1161 then Conj

και kai G2532 and Conj

βασιλευς basileus G935 king Noun-NSM

σαλημ Salēm G4532 Salem Noun-PRI

ο hos, hē G3739 which Rel-NSN

εστιν eimi G1510 to be Verb-PAI-3S

βασιλευς basileus G935 king Noun-NSM

ειρηνης eirēnē G1515 peace Noun-GSF

Greek Word Study

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Greek Word Reference — Hebrews 7:2

ω hos, hē G3739 "which" Rel-DSM

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

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.

δεκατην dekatē G1181 "tenth" Adj-ASF

A tenth or tithe refers to one-tenth of something, often given as an offering, as seen in Hebrews 7:2 and 4. It represents a portion set aside for a higher purpose.

Definition: δεκάτη, -ης, ἡ prop. fem. (sc. μέρος) of δέκατος, -η, -ον, [in LXX for מַעֲשֵׂר: Gen.14:20, Neh.12:44, and al. ;] a tenth part, a tithe: Heb.7:2, 4; 8, 9 (for a curious inversion of the Biblical use, see MM, see word).† (AS)

Usage: Occurs in 4 NT verses. KJV: tenth (part), tithe See also: Hebrews 7:2; Hebrews 7:8; Hebrews 7:4.

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.

παντων pas G3956 "all" Adj-GPN

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

εμερισεν merizō G3307 "to divide" Verb-AAI-3S

This word means 'to divide' and is used to describe separating or distributing something. It appears in Matthew and 1 Corinthians to describe dividing or differing. It's often translated as 'divide' or 'distribute'.

Definition: μερίζω (μέρος), [in LXX chiefly for חָלַק ;] to divide; __(a) to divide into parts : metaphorically, pass., 1Co.7:34 (WH, R, ing.), 1Co.7:34 (Rec., R, txt.) ( reading and punctuation, see ICC, in l); μεμέρισται ὁ Χριστός, 1Co.1:13; as in late authors, of factional division (cf. Polyb., viii, 23, 9), καθ᾽ ἑαυτοῦ, Mat.12:25; ἐφ᾽ εαυτόν, Mat.12:26, Mrk.3:24-26; __(b) to distribute: with accusative of thing(s) and dative of person(s), Mrk.6:41; as in later usage (cf. Polyb., xi, 28, 9), to bestow: Rom.12:3, 1Co.7:17, 2Co.10:13, Heb.7:2; mid., with accusative of thing(s) before μετά, Luk.12:13 (cf. δια-, συμ-μερίζω).† (AS)

Usage: Occurs in 13 NT verses. KJV: deal, be difference between, distribute, divide, give participle See also: 1 Corinthians 1:13; Mark 3:24; Hebrews 7:2.

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.

πρωτον prōton G4412 "first" Adv-S

The word for first in time, place, or importance, used in Ephesians 4:22 and John 7:50. It can also mean before or formerly, as seen in 2 Corinthians 1:15 and Hebrews 4:6.

Definition: πρῶτον, πρῶτος, see: πρότερος A. Compar., πρότερος, -α, -ον, [in LXX for רִאשׁוֹן ,לִפָנִים, etc. ;] before, of time, place, rank, etc.; in NT always of Time, before, former: Eph.4:22. Adverbially, πρότερον, before, aforetime, formerly: Jhn.7:50, 2Co.1:15, Heb.4:6; opposite to ἔπειτα, Heb.7:27; τὸ π., Jhn.6:62 9:8, Gal.4:13, 1Ti.1:13; αἱ π. ἡμέραι, Heb.10:32; αἱ π. ἐπιθυμίαι, 1Pe.1:14.† (AS)

Usage: Occurs in 60 NT verses. KJV: before, at the beginning, chiefly (at, at the) first (of all) See also: 1 Corinthians 11:18; Luke 10:5; 1 Peter 4:17.

μεν men G3303 "on the other hand" Particle

This word means 'on the other hand' and is often used to contrast ideas. It appears in the New Testament, like in John and Romans, to show a difference between two things. It's usually translated as 'even' or 'indeed'.

Definition: μέν, conjunctive particle (originally a form of μήν), usually related to a following δέ or other adversative conjunction, and distinguishing the word or clause with which it stands from that which follows. It is generally untranslatable and is not nearly so frequent in NT as in cl. Like δέ, it never stands first in a clause. __1. Answered by δέ or some other particle: μὲν . . . δέ, indeed . . . but, Mat.3:11, Luk.3:16, al.; with pronouns, ὃς μὲν . . . ὃς δέ, one . . . another, Mat.21:35, al.; pl., Php.1:16, 17; ὃ μὲν . . . ὃ δὲ . . . ὃ δέ, some . . . some . . . some, Mat.13:8; τοῦτο μὲν . . . τοῦτο δέ, partly . . . partly, Heb.10:33; μὲν . . . ἔπειτα, Jhn.11:6; μὲν . . . καί, Luk.8:5. __2. μέν solitarium, answered by no other particle: πρῶτον μέν (Bl., l.with), Rom.1:8 3:2, 1Co.11:18; μὲν οὖν in narrative, summing up what precedes or introducing something further (Bl., §78, 5), so then, rather, nay rather: Luk.11:28 (WH, μενοῦν), Act.1:6 9:31, al.; μὲν οὖν γε (Php.3:8, WH): see: μενοῦνγε. (AS)

Usage: Occurs in 194 NT verses. KJV: even, indeed, so, some, truly, verily See also: 1 Corinthians 1:12; Hebrews 3:5; 1 Peter 1:20.

ερμηνευομενος hermēneuō G2059 "to interpret" Verb-PPP-NSM

To interpret or translate, as when Jesus explained scriptures in Luke 24:27 and John 1:39, 43.

Definition: ἑρμηνεύω [in LXX: Est.4:7 (תִּרְגַּם), Est.10:3 Job.42:17β* ;] __1. to explain. __2. to interpret: Luk.24:27 (WH, mg.), Jhn.1:39, 43 9:7, Heb.7:2.† (AS)

Usage: Occurs in 4 NT verses. KJV: interpret See also: Hebrews 7:2; John 1:42; John 9:7.

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.

δικαιοσυνης dikaiosunē G1343 "righteousness" Noun-GSF

Righteousness is about living according to God's will, as seen in Matthew 5:6 and Romans 4:3, where it's about being in right relationship with God.

Definition: δικαιοσύνη, -ης, ἡ (δίκαιος), [in LXX chiefly for צֶדֶק, and cognates, Gen.15:6, al., rarely for חֶסֶד, Gen.19:19 ;] the character of ὁ δίκαιος (which see) __1. in broad sense, righteousness, conformity to the Divine will in purpose, thought and action: Mat.5:6, Jhn.16:8, Act.13:10, Rom.4:3; λόγος δικαιοσύνης, teaching of r., Heb.5:13; βασιλεὺς δ. (cf. FlJ, BJ, vi, 10, β. δίκαιος), Heb.7:2; ὅπλα δ., Rom.6:13; ὁδὸς δ., Mat.21:32; θώραξ τῆς δ., Eph.6:14; διὰκονοι δ., 2Co.11:15; ὁσιότης καὶ δ., Luk.1:75, cf. Eph.4:24; ἀγαθωσύνῃ καὶ δ., Eph.5:9; δ. κ. εἰρήνη κ. χαρά, Rom.14:17; δ. κ. ἁγιασμός, 1Co.1:30; opposite to ἁμαρτία, Rom.8:10; ἀνομία, 2Co.6:14; άδικία, Rom.3:5; ποιεῖν τὴν δ., 1Jn.2:29 Jn 3:7; id. as an inclusive term for the active duties of the religious life (ICC, in l; Abbott, Essays, 73 ff), Mat.6:1; ἐργάζεσθαι δ., Act.10:35; διώκειν δ., 1Ti.6:11; πληροῦν πᾶσαν δ., Mat.3:15; ζῆν τῇ δ., 1Pe.2:24; δ. θεοῦ, a righteousness divine in its character and origin, Mat.6:33, Jas.1:20, (where it also includes the idea of God's personal r.; see ICC, on Rom.1:17) Rom.1:17 3:5, 21-26 10:3, 2Co.5:21, Php.3:9; ἡ δ. τ. πίσιεως, Rom.4:11; ἡ ἐκ π. δ., Rom.9:30; ἡ κατὰ π. δ., Heb.11:7; opposite to this is ἡ ἐκ νόμου δ., Rom.10:5; ἡ δ. ἐν ν., Php.3:6; ἡ ἰδία δ., Rom.10:3, cf. Php.3:9 __2. In narrower sense (cf. δίκαιος), justice: Act.17:31, 2Pe.1:1, Rev.19:11 (DCG, ii, 529 ff.; Cremer, 190, 690). (AS)

Usage: Occurs in 86 NT verses. KJV: righteousness See also: 1 Corinthians 1:30; Luke 1:75; 1 Peter 2:24.

επειτα epeita G1899 "then" Adv

Then or thereafter, showing a sequence of events. The Bible uses it in Luke 16:7 and Galatians 1:21 to describe what happens next.

Definition: ἐπειτα, adv. of sequence [in LXX: Num.19:10 A, Isa.16:2, 4Ma.6:3 * ;] thereupon, thereafter, then: Luk.16:7, Gal.1:21, Jas.4:14; before μετὰ τοῦτο, Jhn.11:7; μετὰ ἔτη τρία, Gal.1:18; διὰ δεκατεσσάρων ἐτῶν, Gal.2:1; πρῶτον . . . ἔ., 1Co.15:46, 1Th.4:17, Heb.7:2; πρότεφον . . . ἔ, Heb.7:27; ἀπαρχὴ . . . ἔ., 1Co.15:23; εἶτα . . . ἔ., 1Co.15:5-6 (WH, txt.); . . . ἔ., 1Co.15:5-7 (WH, mg.); τρίτον . . . ἔ. (his), 1Co.12:28.† (AS)

Usage: Occurs in 16 NT verses. KJV: after that(-ward), then See also: 1 Corinthians 12:28; Galatians 2:1; Hebrews 7:2.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

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.

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.

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.

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.

ο hos, hē G3739 "which" Rel-NSN

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

εστιν eimi G1510 "to be" Verb-PAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

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.

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

ειρηνης eirēnē G1515 "peace" Noun-GSF

This word means peace, and is used in the Bible to describe a state of harmony, prosperity, or freedom from war. For example, in Luke 14:32 and Romans 14:17, it's used to talk about peace between people or nations. It's like saying 'let's have peace and quiet, and live in rest and harmony'.

Definition: εἰρήνη, -ης, ἡ, [in LXX chiefly for שָׁלוֹם ;] peace; __1. of public peace, freedom from war: Luk.14:32, Act.12:20 24:2; of the church, Ac 9:31. __2. Of peace between persons, concord, agreement : Mat.10:34, Luk.12:51, Rom.14:17, 1Co.7:15, Gal.5:22, Jas.3:18; ζητεῖν εἰ., 1Pe.3:11; διώκειν, 2Ti.2:22; ib. before μετὰ πάντων, Heb.12:14; by meton., of him who brings peace, Eph.2:14. __3. As in LXX (= Heb. שָׁלוֹם, Aram. שְׁלָם), of a state of security and safety: Jhn.16:33, Rom.2:10, 1Th.5:3,́ whence the formulae, ὕπαγε (πορεύου) εἰς εἰ, Mrk.5:34, Luk.7:50 (cf. 1Ki.1:17, al.; לְכִי לְשָׁלוֹם); εἰ. ὑμῖν (שָׁלוֹם לָכֶם), Jhn.20:19, 21, 26; ἀπολύειν ἐν εἰ., Luk.2:29, cf. 1Co.16:11; ἡ εἰ. ὑμῶν, Mat.10:13, Luk.10:6; υἱὸς εἰρήνης, ib. __4. Of spiritual peace, the peace of Christ's kingdom (DCG, ii, 330f.): Luk.1:79 2:14 Jhn.16:33, Rom.2:10 5:1 8:6, al.; ὁ κύριος τῆς εἰ., 2Th.3:16; ὁ θεὸς τῆς εἰ., Rom.15:33 16:20, 2Co.13:11, al.; in epistolary salutations, Rom.1:7, 1Co.1:3, Gal.1:3, 1Th.1:1, 1Pe.1:2, 2Jo.3, Rev.1:4, al. (see Cremer, 244). (AS)

Usage: Occurs in 86 NT verses. KJV: one, peace, quietness, rest, + set at one again See also: 1 Corinthians 1:3; Hebrews 13:20; 1 Peter 1:2.

Study Notes — Hebrews 7:2

Show Verse Quote Highlights

Context
Cross References
Hebrews 7:2 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 7:2
Jamieson-Fausset-Brown on Hebrews 7:2
Matthew Poole's Commentary on Hebrews 7:2
Trapp's Commentary on Hebrews 7:2
Ellicott's Commentary on Hebrews 7:2
Adam Clarke's Commentary on Hebrews 7:2
Cambridge Bible on Hebrews 7:2
Barnes' Notes on Hebrews 7:2
Whedon's Commentary on Hebrews 7:2
Sermons on Hebrews 7:2

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. 4Consider how great Melchizedek was: Even the patriarch Abraham gave him a tenth of the plunder.

Cross References

	Reference	Text (BSB)
1	Numbers 18:21	Behold, I have given to the Levites all the tithes in Israel as an inheritance in return for the work they do, the service of the Tent of Meeting.
2	Psalms 85:10–11	Loving devotion and faithfulness have joined together; righteousness and peace have kissed. Faithfulness sprouts from the earth, and righteousness looks down from heaven.
3	1 Samuel 8:17	He will take a tenth of your flocks, and you yourselves will become his slaves.
4	2 Samuel 8:15	Thus David reigned over all Israel and administered justice and righteousness for all his people:
5	1 Samuel 8:15	He will take a tenth of your grain and grape harvest and give it to his officials and servants.
6	Genesis 28:22	And this stone I have set up as a pillar will be God’s house, and of all that You give me I will surely give You a tenth.”
7	1 Chronicles 22:9	But a son will be born to you who will be a man of rest. I will give him rest from all his enemies on every side; for his name will be Solomon, and I will grant to Israel peace and quiet during his reign.
8	2 Samuel 23:3	The God of Israel spoke; the Rock of Israel said to me, ‘He who rules the people with justice, who rules in the fear of God,
9	Psalms 45:4–7	In your splendor ride forth in victory on behalf of truth and humility and justice; may your right hand show your awesome deeds. Your arrows pierce the hearts of the king’s foes; the nations fall beneath your feet. Your throne, O God, endures forever and ever, and justice is the scepter of Your kingdom. You have loved righteousness and hated wickedness; therefore God, your God, has anointed you above your companions with the oil of joy.
10	Micah 5:5	And He will be our peace when Assyria invades our land and tramples our citadels. We will raise against it seven shepherds, even eight leaders of men.

Hebrews 7:2 Summary

[Hebrews 7:2 tells us that Abraham gave a tenth of everything to Melchizedek, showing that he recognized Melchizedek's authority and wanted to honor God. This is similar to the idea of tithing, which is mentioned in Leviticus 27:30-32 and Deuteronomy 14:22-29, where we give a portion of what we have to God as an act of worship and gratitude. By giving to Melchizedek, Abraham was also acknowledging his role as a 'king of righteousness' and a 'king of peace', which is a powerful reminder of the importance of living a life that reflects God's character, as seen in Matthew 5:9 and Romans 14:17.]

Frequently Asked Questions

What is the significance of Abraham giving a tenth of everything to Melchizedek?

This act signifies Abraham's recognition of Melchizedek's priestly authority, as seen in Hebrews 7:2, and is also a precursor to the tithe mentioned in Leviticus 27:30-32 and Deuteronomy 14:22-29.

What does the name 'Melchizedek' mean and why is it important?

The name 'Melchizedek' means 'king of righteousness', as explained in Hebrews 7:2, highlighting his role as a righteous king and priest, and is also connected to the concept of peace, as 'king of Salem' means 'king of peace'.

How does Melchizedek's role relate to the concept of priesthood in the Bible?

Melchizedek's role as a priest of God Most High, as mentioned in Hebrews 7:1, is significant because it establishes a priesthood that is separate from the Levitical priesthood, which is discussed in Exodus 28:1 and Numbers 3:10, and is later connected to the priesthood of Jesus Christ in Hebrews 7:11-17.

What can we learn from the interaction between Abraham and Melchizedek?

The interaction between Abraham and Melchizedek, as described in Hebrews 7:1-2, teaches us about the importance of humility, recognition of authority, and the value of giving, as seen in Abraham's willingness to give a tenth of everything to Melchizedek, and is supported by principles found in Proverbs 3:9-10 and Malachi 3:10.

Reflection Questions

What does it mean for me to acknowledge and submit to God's authority in my life, just as Abraham did with Melchizedek?
How can I, like Abraham, demonstrate my gratitude and trust in God through my giving and generosity?
What are some ways that I can seek to be a 'king of righteousness' and a 'king of peace' in my own sphere of influence, just like Melchizedek?
What can I learn from Melchizedek's unique role as both a king and a priest, and how can I apply those lessons to my own life and relationships?

Gill's Exposition on Hebrews 7:2

To whom also Abraham gave a tenth part of all,.... Or tithes, as in Genesis 14:20.

Jamieson-Fausset-Brown on Hebrews 7:2

To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Gave , [ emerisen (G3307)] -

Matthew Poole's Commentary on Hebrews 7:2

To whom also Abraham gave a tenth part of all; by which tithing to him. Abraham owns him to be God’ s priest. As he had received blessing from God by him, so he returns to God, through him, his acknowledgments; he divided, shared, and gave out his part to him, even the tenth part of all the spoils, . This is the first scripture, , that gives us any account of paying the tenths of goods to God in his priests; which custom afterwards obtained among most nations, to give the tenths of the spoils after victory to God. And this Abraham did, as due to the office by Divine institution, having received a blessing from it. First being by interpretation King of righteousness: the mystery of his name, title, and descent, the Holy Ghost now opens to them. His name is a compound of Kym or yklm which signifieth a king or governor, or my king, and Kwu righteousness. A supreme governor, not only formally righteous in his own disposition, but efficiently by just and excellent laws making his subjects righteous; a king working righteousness in a Canaan, and in such a time of universal degeneracy from it. This God ordered for some special use, viz. to type out his own Son, God-man, the great gospel minister, to be the King of righteousness, who purchased it for, imputeth it to, and infuseth it into, sinners; who is so fully the Lord our righteousness, that we are made the righteousness of God in him, 33:16 . And after that also King of Salem, which is, King of peace: the mystery of his title of office, King of Salem. The due order of this is observable; he is first King of righteousness, and after that he is King of Salem, that is, of peace; the fruit of whose righteous government was peace. He kept this among his people, and round about him, while others were wasting and destroying their kingdoms by lusts and wars. This is eminently true of Christ The Prince of Peace, ,7, who gave some signal of his government, and begun his priesthood, in the same Salem, or Jerusalem, where Melchisedec reigned, ,9,10. He is eminently the royal purchaser, maker, and distributer of peace, reconciling all things to God, angels and men in heaven and in earth, and all persons, Jews and Gentiles, and the creation itself to recovered man, ,21; compare . The Prince and price of our peace, setting peace within souls, giving it to them without, peace spiritual, temporal, and eternal: his kingdom aboundeth in it, ,3,7 Isaiah 54:10,1 .

Trapp's Commentary on Hebrews 7:2

2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Ver. 2. Gave a tenth part of all] So to set forth his thankfulness to God for the victory. The Lord is the man of war, Exodus 15:3; the Lord and victor of wars, as the Chaldee there expresseth it. Conquerors should send to him, as Joab to David, to take the honour of the day, 2 Samuel 12:28. The very heathens, after a victory, would consecrate something to their gods. The Romans had a custom, when they had received any great victory, the conqueror in his triumphant chariot rode to the Capitol, where in all humility he did present a palm to Jupiter, and offer in sacrifice a white bullock; so acknowledging it was his power whereby the conquest was achieved. ... laurumque superbam in gremio Iovis abscissis deponere Poenis. Et taurum album Iovi mactabant. Livy.

Ellicott's Commentary on Hebrews 7:2

(2) Gave a tenth part.—Literally, divided a tenth. This point is fully treated of in Hebrews 7:4-9. King of righteousness.—Josephus notes the significance of this name: “The first founder of Jerusalem was a chief of the Canaanites, who in our tongue is called Righteous King; for indeed such he was.” Philo also interprets King of Salem as “King of Peace.” The special interest of these titles for the writer lies in the application to Jesus the Messiah. (See Hebrews 1:8-9; Isaiah 9:6-7; Isaiah 32:1; Jeremiah 23:5-6; Zechariah 9:9; Ephesians 2:14.) On this, as obvious to every Christian reader, he does not further dwell.

Adam Clarke's Commentary on Hebrews 7:2

Verse 2. Gave a tenth part of all] It was an ancient custom, among all the nations of the earth, to consecrate a part or tenth of the spoils taken in war to the objects of their worship. Many examples of this kind occur. This however was not according to any provision in law, but merely ad libitum, and as a eucharistic offering to those to whom they imagined they owed the victory. But neither Abraham's decimation, nor theirs, had any thing to do, either with tithes as prescribed under the Mosaic dispensation, or as claimed under the Christian.

Cambridge Bible on Hebrews 7:2

2. first being] This seems to imply that of his two names or titles “Melchisedec,” and “King of Salem,” the first means “King of Righteousness” and the second “King of Peace.” In a passage of mystic interpretation like this, however, the writer may intend to suggest that there is a direct connexion between the two titles, and that “Righteousness” is the necessary antecedent to “Peace,” as is intimated in Psalms 72:7; Psalms 85:10. Comp. Romans 5:1.by interpretation King of righteousness] The name Melchisedek may mean “King of Righteousness.” This is the paraphrase of the Targums, perhaps with tacit reference to Isaiah 32:1, where it is said of the Messiah “Behold a king shall reign in righteousness.” (Comp. Zechariah 9:9; Jeremiah 23:5.) In the Bereshith Rabba Tzedek is explained to mean Jerusalem with reference to Isaiah 1:21, “Righteousness lodged in it.” Josephus (Antt. i. 19 § 12; B. J. vi. 10) and Philo, however, render it “Righteous King.” Later on in Jewish history (Joshua 10:3) we read of Adonizedek (“Lord of righteousness”) who was a king of Jerusalem. Apart from any deeper meaning “Righteousness” or “Justice” was one of the most necessary qualifications of Eastern Kings who are also Judges. In the mystic sense the interpretation of the names Melchizedek and Salem made him a fit type of “the Lord our Righteousness” (Jeremiah 23:6) and “the Prince of Peace” (Isaiah 9:6): and he was also a fit type of Christ because he was a Kingly Priest; a Priest who blessed Abraham; a Priest who, so far as we are told, offered no animal-sacrifices; and a Priest over whom Scripture casts “the shadow of Eternity.” See Bishop Wordsworth’s note on this passage.King of peace] “The work of Righteousness shall be Peace, and the effect of Righteousness quietness and assurance for ever” (Isaiah 32:17; Ephesians 2:14-15; Ephesians 2:17; Romans 5:1. Comp. Philo Leg. Alleg. iii. 25, Opp. i. 102).

Barnes' Notes on Hebrews 7:2

To whom also Abraham gave a tenth part of all - That is, a tenth part of all the spoils which he had taken Genesis 14:20, thus acknowledging that in dignity of office Melchizedek was greatly his

Whedon's Commentary on Hebrews 7:2

2. Tenth part of all—That is, of all the spoils he had taken. The tithes were, no doubt, a confession by Abraham of the priestly character of Melchizedek, offered as by a layman.

Sermons on Hebrews 7:2

	Sermon	Description
	Apostasy in the Church by Dwight Pentecost	In this sermon, the speaker discusses the concept of apostasy and its origin. He emphasizes that faith cannot be blind and that it is based on knowledge and understanding of the wo
	Jehovah's Witnesses #2 - the Ten Misapplied Texts Pt. 1 by Mike Theule	In this sermon, the preacher emphasizes that worshiping riches is not the same as worshiping God. He refers to Isaiah 43-45 and Galatians 4:8 to highlight the importance of recogni
	As Your Righteousness- 1 cor.1:30 by Andrew Murray	Andrew Murray emphasizes the foundational role of righteousness in the believer's life, as presented in 1 Corinthians 1:30. He explains that true peace and spiritual prosperity can
	Jeremiah 23:6 by Chuck Smith	Chuck Smith emphasizes the promise of the Righteous Branch of David, highlighting God's rejection of the corrupt kings of Judah and His desire for leaders to have shepherd hearts.
	Epistle 309 by George Fox	George Fox emphasizes the importance of seeking peace among all people, which is found in Christ and cannot be taken away by the world. He highlights the blessings for peacemakers
	The Solitary Sin Bearer by J. Glyn Owen	In this sermon, the preacher discusses the concept of sin-bearing and its significance in the Christian faith. He refers to the biblical story of Aaron confessing the sins of Israe
	I Seek Not What Is Yours but You by John Piper	In this sermon, the preacher focuses on the topic of giving and stewardship based on the teachings in the Bible. He emphasizes that giving should come from the heart, willingly and