Թուղթ Եբրայեցիներին / Hebrews - 7 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The doctrine of the priestly office of Christ is so excellent in itself, and so essential a part of the Christian faith, that the apostle loves to dwell upon it. Nothing made the Jews so fond of the Levitical dispensation as the high esteem they had of their priesthood, and it was doubtless a sacred and most excellent institution; it was a very severe threatening denounced against the Jews (Hos. iii. 4), that the children of Israel should abide many days without a prince or priest, and without a sacrifice, and with an ephod, and without teraphim. Now the apostle assures them that by receiving the Lord Jesus they would have a much better high priest, a priesthood of a higher order, and consequently a better dispensation or covenant, a better law and testament; this he shows in this chapter, where, I. We have a more particular account of Melchisedec, ver. 1-3. II. The superiority of his priesthood to that of Aaron, ver. 4-10. III. An accommodation of all to Christ, to show the superior excellency of his person, office, and covenant, ver. 11, to the end.
Adam Clarke: Commentary on the Bible - 1831
Concerning the greatness of Melchisedec, after whose order Christ is a high priest, Heb 7:1-4. The Levites had authority to take tithes of the people; yet Abraham, their representative, paid tithes to Melchisedec, Heb 7:5-10. 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 Psa 110:1-7, 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, Heb 7:11-17. The law, therefore, is disannulled, because of its unprofitableness and imperfection; and Christ has an unchangeable priesthood, Heb 7:18-24. He is therefore able always to save them that come unto him, being in every respect a suitable Savior; and he has offered up himself for the sins of the people, Heb 7:25-27. The law makes those priests who have infirmity; but he who is consecrated by the oath is perfect, and endures for ever, Heb 7:28.
Albert Barnes: Notes on the Bible - 1834
7:0: In Heb 5:10-11, the apostle had introduced the name of Melchizedek, and said that Christ was made an high priest after the same order as he. He added, that he had much to say of him, but that they were not in a state of mind then to receive or understand it. He then Heb 5:12-14 rebukes them for the little progress which they had made in Christian knowledge; exhorts them to go on and make higher attainments (Heb 6:1-3); warns them against the danger of apostasy Heb 7:4-8; and encourages them to hold fast their faith and hope to the end, in view of the covenant faithfulness of God, Heb 7:9-20; and now returns to the subject under discussion - "the high priesthood of Christ." His object is to show that he was superior to the Jewish high priest, and for this purpose he institutes the comparison between him and Melchizedek. The "argument" is the following:
I. That which is drawn from the exalted rank of Melchizedek, and the fact that the ancestor of the whole Jewish priesthood and community - Abraham - acknowledged him as his superior, and rendered tribute to him. But Christ was of the order of Melchizedek, and the apostle, therefore, infers his superiority to the Jewish priesthood; Heb 7:1-10. In the prosecution of this argument, the apostle dwells on the import of the name "Melchizedek" Heb 7:1-2; states the fact that he was without any known ancestry or descent, and that he stood alone on the pages of the sacred record, and was therefore worthy to be compared with the Son of God, who had a similar pre-eminence Heb 7:3; urges the consideration that even Abraham, the ancestor of the whole Jewish community and priesthood, paid tithes to him, and thus confessed his inferiority Heb 7:4; shows that he of whom a blessing was received must be superior to the one who receives it Heb 7:6-7; and that even Levi, the ancestor of the whole Levitical priesthood, might be said to have paid tithes in Abraham, and thus to have acknowledged his inferiority to Melchizedek, and consequently to the Son of God, who was of his "order;" Heb 7:9-10.
II. The apostle shows that "perfection" could not arise out of the Levitical priesthood, and that a priesthood that introduced a perfect state must be superior; Heb 7:11-19. In the prosecution of this argument, he states that perfection could not be arrived at under the Hebrew economy, and that there was need that a priesthood of another order should be formed Heb 7:11; that a change of the priesthood involved of necessity a change in the law or administration Heb 7:12; that the necessity of change of the law also followed from the fact that the great high priest was now of another tribe than that of Levi Heb 7:13-14; that the Christian High Priest was constituted not after a commandment pertaining to the flesh and liable to change, but "after the power of an endless life" - adapted to a life that was never to change or to end Heb 7:15-17; that consequently there was a disannulling of the commandment going before, because it was weak and unprofitable Heb 7:18; and that the old Law made "nothing" perfect, but that by the new arrangement a system of entire and eternal perfection was introduced; Heb 7:19.
III. The apostle shows the superiority of the priesthood of Christ to that of the Jewish system from the fact that the great High Priest of the Christian system was constituted with the solemnity of an oath; the Jewish priesthood was not; Heb 7:20-22. His priesthood, therefore, was as much more important and solemn as an oath is superior to a command; and his suretyship became as much more certain as an oath is superior to a simple promise; Heb 7:22.
IV. The superiority of the priesthood of Christ is further shown from the fact that under the former dispensation there were "many" priests; but here there was but "one." There, they lived but a brief period, and then gave way to their successors; but here there was no removal by death, there was no succession, there was an unchangeable priesthood; Heb 7:23-24. He infers, therefore Heb 7:25, that the Christian High Priest was able to save to the uttermost all that came to the Father by him, since he ever lived to make intercession.
V. The last argument is, that under the Levitical priesthood it was necessary for the priest to offer sacrifice for his own sins as well as for those of the people. No such necessity, however, existed in regard to the High Priest of the Christian system. He was holy, harmless, and undefiled; he had no need to offer sacrifices for his own sins; and in this respect there was a vast superiority of the Christian priesthood over the Jewish; Heb 7:26-28. The force of these several arguments we shall be able to estimate as we advance in the exposition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Heb 7:1, Christ Jesus is a priest after the order of Melchisedec; Heb 7:11, and so far more excellent than the priests of Aaron's order.
John Gill
INTRODUCTION TO HEBREWS 7
The apostle having made mention of Melchizedek in the latter part of the preceding chapter, proceeds in this to give some account of him, and of the excellency of his priesthood, and to show that Christ is a priest of his order, and is superior to Aaron and his sons. He first declares what Melchizedek was, that he was both king and priest; he names the place he was king of, and tells whose priest he was, even the priest of the most high God; and goes on to observe what he did, that he met Abraham returning from the slaughter of the kings, that he blessed him, and took tithes of him, Heb 7:1 and then interprets his name, and royal title, the one signifying king of righteousness, the other king of peace; that for anything that can be learned from the Scriptures, it is not known who was his father or his mother; what his lineage and descent; when he was born, or when he died; and that he is like to the Son of God, and continues a priest, Heb 7:2 upon which the apostle calls upon the Hebrews to consider the greatness of his person; and as it appears from that single instance of his receiving tithes from the patriarch Abraham, Heb 7:4 by which it is evident, that he is greater than the Levites; and which is demonstrated in the following particulars: the Levites received tithes of their brethren that came out of Abraham's loins, as they did, but Melchizedek, whose descent was not from them, received tithes from Abraham himself, and besides blessed him; and it is a clear case, that the lesser is blessed of the greater, Heb 7:5 the Levites were mortal men that received tithes, but a testimony is bore to Melchizedek, that he lives, Heb 6:8 yea, Levi himself paid tithes to Melchizedek, since he was in the loins of his father Abraham when Melchizedek met him, and took tithes of him; and therefore must be greater than Levi, Heb 7:9. And next the apostle proves the imperfection of the Levitical priesthood from this consideration, that there is another priest risen up, not of the order of Aaron, but of the order of Melchizedek, of which there would have been no need, if the Levitical priesthood had been perfect; nor would it have been changed, as it is, and which has also made a change of the law, by which it is established, necessary, Heb 7:11 that the priest that is risen up is not of the order of Aaron, is clear, because he is of another tribe, even of the tribe of Judah, to which the priesthood did not belong, Heb 7:13, and that he is of the order of Melchizedek, and so not according to the ceremonial law, but after the power of an endless life, is manifest from the testimony of the sacred Scripture, Heb 7:15 which lies in Ps 110:4 and that the ceremonial law, on which the Levitical priesthood stood, is changed and abrogated, is strongly asserted, and the reasons of it given, because it was weak and unprofitable, and made nothing perfect; and this was disannulled by Christ, the better hope brought in, who has made something perfect, and through whom we have access to God, Heb 7:18. Moreover, the superior excellency of Christ's priesthood to the Levitical one is shown in several particulars; the priests of Aaron's order were made without an oath; Christ was made with one, as is evident from the above cited testimony, Heb 7:20 they were many, he but one; they were mortal, and did not continue, he continues ever, having an unchangeable priesthood, Heb 7:23 wherefore, as they were not suffered to continue by reason of death, their priesthood was ineffectual; they could not take away sin, and save sinners; but Christ is able to save to the uttermost all that draw nigh to God by him, as a priest, and that because he ever lives to complete his office by intercession, Heb 7:25 wherefore such an high priest as he is, must become men, and be suitable to them, especially since he is pure and holy, and in such an exalted state, Heb 7:26 and this is another difference between him and the priests under the law; they were men that had infirmity, and were guilty of sins themselves, and so had need to offer for their own sins, and then for the sins of others; but Christ, the Son of God, who was consecrated a priest for evermore, by the word of the oath, had no sin of his own to offer sacrifice for, only the sins of his people, which he did once, when he offered himself, Heb 7:27.
7:17:1: Քանզի այս Մելքիսեդեկ՝ թագաւո՛ր էր Սաղիմայ, քահանա՛յ Աստուծոյ բարձրելոյ. որ ե՛լ ընդ առաջ Աբրահամու, յորժամ դարձեա՛լ գայր ՚ի կոտորածէ թագաւորացն՝ եւ օրհնեա՛ց զնա[4739]. [4739] Ոմանք. Էր Շաղեմայ։
7 Քանզի այս Մելքիսեդեկը թագաւոր էր Սաղեմի, բարձրեալ Աստծու քահանայ, որ Աբրահամին ընդառաջ ելաւ, երբ նա վերադառնում էր թագաւորների կոտորածից, եւ օրհնեց նրան.
7 Մելքիսեդեկը Սաղէմի թագաւորն էր, Բարձրեալն Աստուծոյ քահանան՝ որ Աբրահամը դիմաւորեց՝ երբ անիկա թագաւորներուն կոտորածէն կը դառնար ու օրհնեց զանիկա։
Քանզի այս Մելքիսեդեկ թագաւոր էր Սաղիմայ, քահանայ Աստուծոյ բարձրելոյ, որ ել ընդ առաջ Աբրահամու, յորժամ դարձեալ գայր ի կոտորածէ թագաւորացն, եւ օրհնեաց զնա:

7:1: Քանզի այս Մելքիսեդեկ՝ թագաւո՛ր էր Սաղիմայ, քահանա՛յ Աստուծոյ բարձրելոյ. որ ե՛լ ընդ առաջ Աբրահամու, յորժամ դարձեա՛լ գայր ՚ի կոտորածէ թագաւորացն՝ եւ օրհնեա՛ց զնա[4739].
[4739] Ոմանք. Էր Շաղեմայ։
7 Քանզի այս Մելքիսեդեկը թագաւոր էր Սաղեմի, բարձրեալ Աստծու քահանայ, որ Աբրահամին ընդառաջ ելաւ, երբ նա վերադառնում էր թագաւորների կոտորածից, եւ օրհնեց նրան.
7 Մելքիսեդեկը Սաղէմի թագաւորն էր, Բարձրեալն Աստուծոյ քահանան՝ որ Աբրահամը դիմաւորեց՝ երբ անիկա թագաւորներուն կոտորածէն կը դառնար ու օրհնեց զանիկա։
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7:11: Ибо Мелхиседек, царь Салима, священник Бога Всевышнего, тот, который встретил Авраама и благословил его, возвращающегося после поражения царей,
7:1  οὖτος γὰρ ὁ μελχισέδεκ, βασιλεὺς σαλήμ, ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου, ὁ συναντήσας ἀβραὰμ ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων καὶ εὐλογήσας αὐτόν,
7:1. Οὗτος (The-one-this) γὰρ (therefore) ὁ ( the-one ) Μελχισεδέκ , ( a-Melchisedek ) βασιλεὺς ( a-ruler-of ) Σαλήμ , ( of-a-Salem ," ἱερεὺς ( a-sacreder-of ) τοῦ ( of-the-one ) θεοῦ ( of-a-Deity ) τοῦ ( of-the-one ) ὑψίστου , ( of-most-over ,"ὁ (the-one) συναντήσας ( having-together-ever-a-oned-unto ) Ἀβραὰμ ( unto-an-Abraam ) ὑποστρέφοντι ( unto-beturning-under ) ἀπὸ ( off ) τῆς ( of-the-one ) κοπῆς ( of-a-felling ) τῶν ( of-the-ones ) βασιλέων ( of-rulers-of ) καὶ (and) εὐλογήσας ( having-goodly-fortheed-unto ) αὐτόν , ( to-it ,"
7:1. hic enim Melchisedech rex Salem sacerdos Dei summi qui obviavit Abrahae regresso a caede regum et benedixit eiFor 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:
1. For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings, and blessed him,
7:1. For this Melchizedek, king of Salem, priest of the Most High God, met Abraham, as he was returning from the slaughter of the kings, and blessed him.
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;
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:

1: Ибо Мелхиседек, царь Салима, священник Бога Всевышнего, тот, который встретил Авраама и благословил его, возвращающегося после поражения царей,
7:1  οὖτος γὰρ ὁ μελχισέδεκ, βασιλεὺς σαλήμ, ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου, ὁ συναντήσας ἀβραὰμ ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων καὶ εὐλογήσας αὐτόν,
7:1. hic enim Melchisedech rex Salem sacerdos Dei summi qui obviavit Abrahae regresso a caede regum et benedixit ei
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:
7:1. For this Melchizedek, king of Salem, priest of the Most High God, met Abraham, as he was returning from the slaughter of the kings, and blessed him.
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;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Согласно Быт 14:18-20, Мелхиседек - царь правды - от евр. Klm (царь) и qdu (правда) - "царь Салима...", т.е. Иерусалима (ср. Пс 75, 3: ст.), mlv (мир). - "Священник Бога Всевышнего...", как именуется он и в кн. Бытия. О поднесении Аврааму Мелхиседеком хлеба и вина апостол не упоминает, стараясь сосредоточить внимание слушателей лишь на десятине добычи, чем Авраам выразил свое признание священнического достоинства за Мелхиседеком.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Melchisedec's Priesthood.A. D. 62.
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; 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; 3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. 4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. 5 And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham: 6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. 7 And without all contradiction the less is blessed of the better. 8 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. 9 And as I may so say, Levi also, who receiveth tithes, paid tithes in Abraham. 10 For he was yet in the loins of his father, when Melchisedec met him.

The foregoing chapter ended with a repetition of what had been cited once and again before out of Ps. cx. 4, Jesus, a high priest for ever, after the order of Melchisedec. Now this chapter is as a sermon upon that text; here the apostle sets before them some of the strong meat he had spoken of before, hoping they would by greater diligence be better prepared to digest it.

I. The great question that first offers itself is, Who was this Melchisedec? All the account we have of him in the Old Testament is in Gen. xiv. 18, &c., and in Ps. cx. 4. Indeed we are much in the dark about him; God has thought fit to leave us so, that this Melchisedec might be a more lively type of him whose generation none can declare. If men will not be satisfied with what is revealed, they must rove about in the dark in endless conjectures, some fancying him to have been an angel, others the Holy Ghost; but,

1. The opinions concerning him that are best worthy our consideration are these three:-- (1.) Therabbin, and most of the Jewish writers, think he was Shem the son of Noah who was king and priest to their ancestors, after the manner of the other patriarchs; but it is not probable that he should thus change his name. Besides, we have no account of his settling in the land of Canaan. (2.) Many Christian writers have thought him to be Jesus Christ himself, appearing by a special dispensation and privilege to Abraham in the flesh, and who was known to Abraham by the name Melchisedec, which agrees very well to Christ, and to what is said, John viii. 56, Abraham saw his day and rejoiced. Much may be said for this opinion, and what is said in v. 3 does not seem to agree with any mere man; but then it seems strange to make Christ a type of himself. (3.) The most general opinion is that he was a Canaanite king, who reigned in Salem, and kept up religion and the worship of the true God; that he was raised to be a type of Christ, and was honoured by Abraham as such.

2. But we shall leave these conjectures, and labour to understand, as far as we can, what is here said of him by the apostle, and how Christ is represented thereby, v. 1-3. (1.) Melchisedec was a king, and so is the Lord Jesus--a king of God's anointing; the government is laid upon his shoulders, and he rules over all for the good of his people. (2.) That he was king of righteousness: his name signifies the righteous king. Jesus Christ is a rightful and a righteous king--rightful in his title, righteous in his government. He is the Lord our righteousness; he has fulfilled all righteousness, and brought in an everlasting righteousness, and he loves righteousness and righteous persons, and hates iniquity. (3.) He was king of Salem, that is, king of peace; first king of righteousness, and after that king of peace. So is our Lord Jesus; he by his righteousness made peace, the fruit of righteousness is peace. Christ speaks peace, creates peace, is our peace-maker. (4.) He was priest of the most high God, qualified and anointed in an extraordinary manner to be his priest among the Gentiles. So is the Lord Jesus; he is the priest of the most high God, and the Gentiles must come to God by him; it is only through his priesthood that we can obtain reconciliation and remission of sin. (5.) He was without father, without mother, without descent, having neither beginning of days nor end of life, v. 3. This must not be understood according to the letter; but the scripture has chosen to set him forth as an extraordinary person, without giving us his genealogy, that he might be a fitter type of Christ, who as man was without father, as God without mother; whose priesthood is without descent, did not descend to him from another, nor from him to another, but is personal and perpetual. (6.) That he met Abraham returning from the slaughter of the kings, and blessed him. The incident is recorded Gen. xiv. 18, &c. He brought forth bread and wine to refresh Abraham and his servants when they were weary; he gave as a king, and blessed as a priest. Thus our Lord Jesus meets his people in their spiritual conflicts, refreshes them, renews their strength, and blesses them. (7.) That Abraham gave him a tenth part of all (v. 2), that is, as the apostle explains it, of all the spoils; and this Abraham did as an expression of his gratitude for what Melchisedec had done for him, or as a testimony of his homage and subjection to him as a king, or as an offering vowed and dedicated to God, to be presented by his priest. And thus are we obliged to make all possible returns of love and gratitude to the Lord Jesus for all the rich and royal favours we receive from him, to pay our homage and subjection to him as our King, and to put all our offerings into his hands, to be presented by him to the Father in the incense of his own sacrifice. (8.) That this Melchisedec was made like unto the Son of God, and abideth a priest continually. He bore the image of God in his piety and authority, and stands upon record as an immortal high priest; the ancient type of him who is the eternal and only-begotten of the Father, who abideth a priest for ever.

II. Let us now consider (as the apostle advises) how great this Melchisedec was, and how far his priesthood was above that of the order of Aaron (v. 4, 5, &c.): Now consider how great this man was, &c. The greatness of this man and his priesthood appears, 1. From Abraham's paying the tenth of the spoils unto him; and it is well observed that Levi paid tithes to Melchisedec in Abraham, v. 9. Now Levi received the office of the priesthood from God, and was to take tithes of the people, yet even Levi paid tithes to Melchisedec, as to a greater and higher priest than himself; therefore that high priest who should afterwards appear, of whom Melchisedec was a type, must be much superior to any of the Levitical priests, who paid tithes, in Abraham, to Melchisedec. And now by this argument of persons doing things that are matters of right or injury in the loins of their predecessors we have an illustration how we may be said to have sinned in Adam, and fallen with him in his first transgression. We were in Adam's loins when he sinned, and the guilt and depravity contracted by the human nature when it was in our first parents are equitably imputed and derived to the same nature as it is in all other persons naturally descended from them. They justly adhere to the nature, and it must be by an act of grace if ever they be taken away. 2. From Melchisedec's blessing of Abraham, who had the promises; and, without contradiction, the less is blessed of the greater, v. 6, 7. Here observe, (1.) Abraham's great dignity and felicity--that he had the promises. He was one in covenant with God, to whom God had given exceedingly great and precious promises. That man is rich and happy indeed who has an estate in bills and bonds under God's own hand and seal. These promises are both of the life that now is and of that which is to come; this honour have all those who receive the Lord Jesus, in whom all the promises are yea and amen. (2.) Melchisedec's greater honour--in that it was his place and privilege to bless Abraham; and it is an uncontested maxim that the less is blessed of the greater, v. 7. He who gives the blessing is greater than he who receives it; and therefore Christ, the antitype of Melchisedec, the meriter and Mediator of all blessings to the children of men, must be greater than all the priests of the order of Aaron.
Adam Clarke: Commentary on the Bible - 1831
7:1: For this Melchisedec, king of Salem - See the whole of this history largely explained in the notes, See Gen 14:18 (note), etc., 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 Jos 20:7. St. Jerome was of this opinion.
Albert Barnes: Notes on the Bible - 1834
7:1: For this Melchisedek; - compare the notes on Heb 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 explained as meaning "king of righteousness" - being compounded of two words - "king and righteousness." Why this name was given to this man is unknown. Names, however, were frequently given on account of some quality or characteristic of the man: see the notes on Isa 8:18. This name may have been given on account of his eminent integrity. The apostle calls attention to it Heb 7:2 as a circumstance worthy of notice, that his name, and the name of the city where he reigned, were so appropriate to one who, as a priest, was the predecessor of the Messiah. The account of Melchizedek, which is very brief, occurs in Gen 14:18-20. The name occurs in the Bible only in Gen. 14, Psa 110:4, and in this Epistle. Nothing else is certainly known of him.
Grotius supposes that he is the same man who in the history of Sanchoniathon is called Συδύκ Suduk. It has indeed been made a question by some whether such a person ever actually existed, and consequently whether this be a proper name. But the account in Genesis is as simple a historical record as any other in the Bible. In that account there is no difficulty whatever. It is said simply that when Abraham was returning from a successful military expedition, this man, who it seems was well known, and who was respected as a priest of God, came out to express his approbation of what he had done, and to refresh him with bread and wine. As a tribute of gratitude to him, and as a thank-offering to God, Abraham gave him a tenth part of the spoils which he had taken. Such an occurrence was by no means improbable, nor would it have been attended with any special difficulty if it had not been for the use which the apostle makes of it in this Epistle. Yet on no subject has there been a greater variety of opinion than in regard to this man.
The bare recital of the opinions which have been entertained of him would fill a volume. But in a case which "seems" to be plain from the Scripture narrative, it is not necessary even to enumerate these opinions. They only serve to show how easy it is for people to mystify a clear statement of history, and how fond they are of finding what is mysterious and marvelous in the plainest narrative of facts. That he was Shem, as the Jews suppose, or that he was the Son of God himself, as many Christian expositors have maintained, there is not the slightest evidence. That the latter opinion is false is perfectly clear - for if he were the Son of God, with what propriety could the apostle say that he "was made like the Son of God" Heb 7:3; that is, like himself; or that Christ was constituted a priest "after the order of Melchisedek;" that is, that he was a type of himself? The most simple and probable opinion is that given by Josephus, that he was a pious Canaanitish prince; a personage eminently endowed by God, and who acted as the priest of his people.
That he combined in himself the offices of priest and king, furnished to the apostle a beautiful illustration of the offices sustained by the Redeemer, and was in this respect, perhaps, the only one whose history is recorded in the Old Testament, who would furnish such an illustration. That his genealogy was not recorded, while that of every other priest mentioned was so carefully traced and preserved, furnished another striking illustration. In this respect, like the Son of God, he stood alone. He was not in a "line" of priests; he was preceded by no one in the sacerdotal office, nor was he followed by any. That he was superior to Abraham. and consequently to all who descended from Abraham; that a tribute was rendered to him by the great Ancestor of all the fraternity of Jewish priests was just an illustration which suited the purpose of Paul. His name, therefore, the place where he reigned, his solitariness, his lone conspicuity in all the past, his dignity, and perhaps the air of mystery thrown over him in the brief history in Genesis, furnished a beautiful and striking illustration of the solitary grandeur, and the inapproachable eminence of the priesthood of the Son of God. There is no evidence that Melchizedek was "designed" to be a type of the Messiah, or that Abraham so understood it, Nothing of this kind is affirmed; and how shall "we" affirm it when the sacred oracles are silent?
(Doubtless great care and sobriety are requisite in the interpretation of types, and we admire the caution that, in every instance, demands the authority of Scripture, expressed or distinctly implied. From want of this caution, the greatest extravagancies have been committed, the most fanciful analogies established, where none were intended, and every minute circumstance in the Old Testament exalted into a type of something in the New. The very boards and nails of the tabernacle of Moses have been thus exalted.
Yet in our just aversion to one extreme, it is possible we may run into another. Of the typical character of Melchizedek, we had thought no doubt could be entertained. The canon of typical interpretation, indeed, demands, that in order to constitute the relation between type and antitype, there be, in addition to mere resemblance, "precious design," and "pre-ordained connection." And the commentary affirms, that "there is no evidence, that Melchizedek was designed to be a type of the Messiah, or that Abraham so understood it." Let it be observed in reply, that in the Psa 110:1 Psalm the typical character of Melchizedek "seems" expressly acknowledged. It may be alleged, that the prophet simply states resemblance, without affirming that such resemblance was designed or intended. But that a prophet should be commissioned to declare, that Christ's priesthood should be "after such an order," and yet that in the institution of that exalted order there should have been no designed reference to Christ, is improbable.
The prediction seems to involve the original design. And this order of priesthood, too, is far superior to that of Aaron, the typical character of which is admitted. Moreover, the last clause of verse third, in this chapter, according to our English translation as a designed connection. Melchizedek was "made like unto the Son of God." The translation is accurate. Ἀφομοιωμενος Aphomoiō menos, according to Parkhurst, is "made very like." So also Scott: "The composition is probably intended to add energy; made very like." And Bloomfield adopts, "being made by the divine decree a type of that great High Priest, who, & c,;" see the notes in Greek Testament. Lastly, on any other principle than that of "designed" typical relation, it is difficult, if not impossible, to give any just account of the remarkable omissions, the apparently studied silence, in the history of Melchizedek, in regard to those things that are commonly related in notices of lives, however brief.
He is introduced to us with an air of impenetrable mystery. He appears on the stage as Priest of the most High God, and then disappears, leaving us in complete darkness concerning his birth, parentage, and death. "In all these respects," says Mr. Scott, "the silence of the Scripture is intentional and refers to the great antitype." Melchizedek, therefore, we may remark, seems not only to have been designed as a type, but "special care" has been taken, that the record of him should be in all things suited to that design. That the apostle lighted on a happy coincidence, deserving of a passing thought, is not probable, whether this remark be meant to apply to the name, or to other particulars in this remarkable story. Indeed, divest it of its designed typical character, and the grandeur of the passage vanishes. A simple resemblance has been discovered between Christ and a certain character in the old Testament. This is all the apostle means to affirm! And for this too, he introduces Melchizedek, with such wondrous caution in Heb 5:11; "Of whom we have many things to say, and hard to be uttered, but ye are dull of hearing." What was hard to be uttered, or difficult to be comprehended about a mere "illustration," or "resemblance?"
The following remarks of Owen are pertinent and beautiful. "The true cause of all these omissions was the same with that of the institution of his (Melchizedek's) priesthood, and the introduction of his person into the story. And this was, that he might he the more express and signal representative of the Lord Christ in his priesthood. And we may herein consider the sovereign wisdom of the Holy Spirit in bringing forth truth unto light, according as the state and condition of the church doth require. And first he prophesieth only a naked story of a person that was a type of Christ. Something the people of the age wherein he lived, might learn by his ministrations, but not much. For what was principally instructive in him, for the use of the church, was not of force until all his circumstances were forgotten. Yea, the contrivance of any tradition concerning his parents, birth, and death, had been contrary to the mind of God, and what instruction he intended the church by him.
Afterward, when, it may be, all thoughts of any use or design in this story were lost, and the church was fully satisfied in a priesthood quite of another nature, the Holy Spirit in one word of prophecy instructs her, not only that the things spoken concerning Melchizedek were not so recorded for his own sake, or on his own account, but with respect to another priest, which was afterward to arise, by him represented. This gave a new consideration to the whole story; but moreover gave the church to know, that the priesthood, which it then had, was not always to continue, but that one of another nature was to be introduced, as was signified long before the institution of that priesthood which they enjoyed, Psa 110:4. Yet the church was left greatly in the dark, and, at the coming of our Saviour, had utterly lost all knowledge of the mystery of the type, and the promise renewed in the Psalm. Wherefore, our apostle entering on the unfolding of this mystery, doth not only preface it with an assertion of its difficulty, but also by a long pRev_ious discourse, variously prepareth their minds to a most diligent attention."
The excellence of this quotation will, in the reader's estimation, excuse the length of it. On the whole, he who reflects how all things in the ancient economy were ordered of God, and how great a part of that economy was meant to adumbrate the realities of the gospel, while he will be cautious in admitting typical analogies of a doubtful kind, will be slow to believe that the resemblance between Christ's priesthood, and that of the "most" exalted order pRev_iously instituted, is casual, or undesigned - slow to believe, that the apostle would make so large use of such accidental analogy, and found on it an argument so great.)
King of Salem - Such is the record in Gen 14:18. The word "Salem" - שׁלם shalē m - means "peace;" and from this fact the apostle derives his illustration in Heb 7:2. He regards it as a fact worth remarking on, that the "name" of the place over which he ruled expressed so strikingly the nature of the kingdom over which the Messiah was placed. In regard to the "place" here denoted by the name "Salem," the almost uniform opinion has been that it was that afterward known as Jerusalem. The reasons for this opinion are,
(1) that it is a part of the name Jerusalem itself - the name "Jerus," altered from "Jebus," having been afterward added, because it was the residence of the "Jebusites."
(2) the name "Salem" is itself given to Jerusalem; Psa 76:2, "In Salem also is his tabernacle, and his dwelling place in Zion."
(3) Jerusalem would be in the direction through which Abraham would naturally pass on his return from the slaughter of the kings. He had pursued them unto Dan Gen 14:14, and he was returning to Mamre, that is, Hebron; Gen 14:13, on his return, therefore, he would pass in the vicinity of Jerusalem.
Rosenmuller, however, supposes that by the name here, Jerusalem is not intended, but the whole region occupied by the Jebusites and Hittites, or the royal seat of this region, situated not far from the cities of the plain - the vale of Siddim where Sodom and Gomorrah were situated. But I see no reason for doubting that the common opinion that Jerusalem is intended, is correct. That place was favorably situated for a capital of a nation or tribe; was easily fortified; and would be likely to be early selected as a royal residence.
Priest of the most high God - This is the account which is given of him in Gen 14:18. The leading office of "priest" was to offer sacrifice. This duty was probably first performed by the father of the family (compare the notes on Job 1:5; see also Gen 8:20; Gen 22:2), and when he was dead it devolved on the oldest son. It would seem also that in the early ages, among all nations whose records have reached us, the office of priest and king were united in the same person. It was long before it was found that the interests of religion would be promoted by having the office of priest pertain to an order of men set apart for this special work. That Melchizedek, who was a king, should also be a priest, was not, therefore, remarkable. The only thing remarkable is, that be should have been a priest "of the true God." In what way he became acquainted with Him, is wholly unknown. It may have been by tradition preserved from the times of Noah, as it is possible that the arrival of Abraham in that land may have been in some way the means of acquainting him with the existence and character of Jehovah. The "fact" shows at least that the knowledge of the true God was not extinct in the world.
Who met Abraham - He came out to meet him, and brought with him bread and wine. "Why" he did this, is not mentioned. It was probably as an expression of gratitude to Abraham for having freed the country from oppressive and troublesome invaders, and in order to furnish refreshments to the party which Abraham headed who had become weary and exhausted with the pursuit. There is not the slightest evidence that the bread and wine which he brought forth was designed to typify the Sacrament of the Lord's Supper, as has been sometimes supposed; compare Bush on Gen 14:18. What did he know of this ordinance? And why should we resort to such a supposition, when the whole case may be met by a simple reference to the ancient rites of hospitality, and by the fact that the deliverance of the country by Abraham from a grievous invasion made some expression of gratitude on the part of this pious king in the highest degree proper?
Returning from the slaughter of the kings - Amraphel, king of Shinar, Arioch, king of Ellasar, Chedorlaomer, king of Elam, and "Tidal, king of nations," who had invaded the valley where Sodom and Gomorrah were, and had departed with a great amount of booty. Those kings Abraham had pursued beyond Dan, and to the neighborhood of Damascus, and had smitten them, and recovered the spoil.
And blessed him - For the important service which he had rendered in taking vengeance on these invaders; in freeing the land from the apprehension of being invaded again; and in recovering the valuable booty which they had taken away. From Heb 7:6-7, it appears that this act of "blessing" was regarded as that of one who was superior to Abraham. That is, he blessed him as a priest and a king. As such he was superior in rank to Abraham, who never claimed the title of "king," and who is not spoken of as a "priest."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: this: Heb 6:20; Gen 14:18-20
Salem: Psa 76:2
the most: Psa 57:2, Psa 78:35, Psa 78:56; Dan 4:2, Dan 5:18, Dan 5:21; Mic 6:6; Mar 5:7; Act 16:17
the slaughter: Gen 16:14-16; Isa 41:2, Isa 41:3
Geneva 1599
7:1 For this (1) Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and (a) blessed him;
(1) Declaring those words, "According to the order of Melchizedek" upon which the comparison of the priesthood of Christ with the Levitical priesthood rests: first, Melchizedek himself is considered to be the type of Christ and these are the points of that comparison. Melchizedek was a king and a priest, as is Christ alone. He was a king of peace and righteousness as is Christ alone.
(a) With a solemn and priestly blessing.
John Gill
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 the Holy Ghost; and others, that he was a divine person superior to Christ, which needs no refutation; others have supposed that he was the Son of God himself: but he is expressly said to be like unto him, and Christ is said to be of his order; which manifestly distinguish the one from the other; besides, there is nothing said of Melchizedek which proves him to be more than a man: accordingly others take him to have been a mere man; but these are divided; some say that he was Shem, the son of Noah, which is the constant opinion of the Jewish writers (z): but it is not true of him, that he was without father, and without mother, an account of his descent being given in Scripture; nor is it probable that he should be a king of a single city in Ham's country, and Abraham be a stranger there: others say, that he was a Canaanitish king, of the posterity of Ham; others affirm him to be a perfect sinless man, and that all that is said of him in Genesis, and in this context, is literally true of him; but that he should be immediately created by God, as Adam, and be without sin as he, are things entirely without any foundation: others take him to be a mere man, but an extraordinary one, eminently raised up by God to be a type of the Messiah; and think it most proper not to inquire curiously who he was, since the Scripture is silent concerning his genealogy and descent; and that as it should seem on purpose, that he might be a more full and fit type of Christ; and this sense appears best and safest. Aben Ezra says, his name signifies what he was, the king of a righteous place: Salem, of which he was king, was not Shalem, a city of Shechem, in the land of Canaan, Gen 33:18 afterwards called Salim, near to which John was baptizing, Jn 3:23 where is shown the palace of Melchizedek in its ruins, which cannot be, since that city was laid to the ground, and sowed with salt by Abimelech, Judg 9:45 but Jerusalem is the place; which is the constant opinion of the Jews (a), and is called Salem in Ps 86:2. The interpretation of this word is given in the next verse; some of the Jewish writers referred to say, that it was usual for the kings of Jerusalem to be called Melchizedek and Adonizedek, as in Josh 10:3 just as the kings of Egypt were called Pharaoh. This king was also
priest of the most high God, as he is said to be, Gen 14:18 for he was both king and priest, in which he was an eminent type of Christ; and his being a king is no objection to his being a priest, since it was usual for kings to be priests; and though the Hebrew word "Cohen" sometimes signifies a prince, it cannot be so understood here, not only because the word is rendered "priest" by the Septuagint, and by the apostle, but because he is called the priest of God; and Christ is said to be of his order: and he is styled the priest of God, because he was called and invested by him with this office, and was employed in his service; who is said to be the most high God, from his dwelling on high, and from his superior power to all others, and to distinguish him from idol gods; this is a character of great honour given to Melchizedek;
who met Abraham returning from the slaughter of the kings; the four kings, whose names are mentioned in Gen 14:1 whom Abraham slew, and over whom he got an entire victory, with only three hundred and eighteen men of his own house, after they had conquered the kings of Sodom, Gomorrha, Admah, Zeboiim, and Bela: which shows that war is lawful; that enemies may be slain in war; that kings may fall as well as other men; and that those who have conquered others, may be conquered themselves: and as he was returning with his spoils, Melchizedek met him; not alone, which is not to be supposed of so great a person; nor empty, for he brought with him bread and wine, not for sacrifice, as the Papists would have it; but as Jarchi, a Jewish interpreter on the place observes, they used to do so to such as were fatigued in war; for this is to be considered as a neighbourly action, done in point of interest and gratitude, and was a truly Christian one, and very laudable and commendable; and doubtless had something in it typical of Christ, who gives to hungry and weary saints the bread of life, and refreshes them with the wine of divine love and grace:
and blessed him; Abraham, and the most high God also: the form of blessing both is recorded in Gen 14:19. This was not a mere civil salutation, nor only a congratulation upon his success, nor only a return of thanks for victory, though these things are included; nor did he do this as a private person, but as the priest of the most high God, and blessed him in his name authoritatively, as the high priest among the Jews afterwards did, Num 6:23 and in this he was a type of Christ, who blesses his people with all spiritual blessings, with redemption, justification, pardon, peace, and all grace, and with eternal glory.
(Gill changed his mind on the location of Salam when he later wrote the Old Testament portion of the Expositor. See Gill on Gen 14:18. Ed.)
(z) Targum in Jon. & Jerus. Jarchi, Baal Hatturim, Levi ben Gersom & Abendana in Gen. xiv. 18. Bemidbar Rabba, sect. 4. fol. 182. 4. Pirke Eliezer, c. 8. Juchasin, fol. 135. 2. Tzeror Hammor, fol. 16. 2. Shalshelet Hakabala, fol. 1. 2. Peritzol. Itinera Mundi, p. 17. (a) Targ. Onk. Jon. & Jerus. Levi ben Gersom, Aben Ezra & ben Melec in Gen. xiv. 18. Tosaphot T. Bab. Taanith, fol. 16. 1.
John Wesley
7:1 The sum of this chapter is, Christ, as appears from his type, Melchisedec, who was greater than Abraham himself, from whom Levi descended, has a priesthood altogether excellent, new, firm, perpetual. Gen 14:18, &c.
Robert Jamieson, A. R. Fausset and David Brown
7:1 CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S. (Heb. 7:1-28)
this Melchisedec-- (Heb 6:20; Ps 110:4). The verb does not come till Heb 7:3, "abideth."
king . . . priest--Christ unites these offices in their highest sense, and so restores the patriarchal union of these offices.
Salem--Jerusalem, that is, seeing peace; others make Salem distinct, and to be that mentioned (Gen 33:18; Jn 3:23).
the most high God--called also "Possessor of heaven and earth" (Gen 14:19, Gen 14:22). This title of God, "the Most High," handed down by tradition from the primitive revelation, appears in the Phœnician god "Elion," that is, Most High. It is used to imply that the God whom Melchisedec served is THE TRUE GOD, and not one of the gods of the nations around. So it is used in the only other cases in which it is found in the New Testament, namely in the address of the demoniac, and the divining damsel constrained to confess that her own gods were false, and God the only true God.
who met Abraham--in company with the king of Sodom (Gen 14:17-18).
slaughter--perhaps defeat, as ALFORD translates. So Gen 14:17 (compare Gen 14:15) may be translated. Arioch, king of Ellasar, lived and reigned after the disaster [BENGEL]. However, if Chedorlaomer and Amraphel and Tidal were slain, though Arioch survived, "slaughter of the kings" would be correct.
blessed him--As priest he first blessed Abraham on God's part; next he blessed God on Abraham's part: a reciprocal blessing. Not a mere wish, but an authoritative and efficacious intercession as a priest. The Most High God's prerogative as "Possessor of heaven and earth," is made over to Abraham; and Abraham's glory, from his victory over the foe, is made over to God. A blessed exchange for Abraham (Gen 14:19-20).
7:27:2: որում եւ տասանո՛րդս յամենայնէ ետ Աբրահամ. նախ՝ թարգմանի թագաւո՛ր արդարութեան, ապա թագաւո՛ր Սաղիմայ՝ որ է թագաւո՛ր խաղաղութեան[4740]. [4740] Ոմանք. Եւ տասանորդսն ետ յամենայնէ Աբ՛՛... եւ ապա թագաւոր Շաղիմայ։
2 եւ Աբրահամը ամէն ինչից տասանորդներ տուեց նրան. «Մելքիսեդեկ» նախ թարգմանւում է՝ արդարութեան թագաւոր, ապա՝ թագաւոր Սաղեմի, այսինքն՝ թագաւոր խաղաղութեան:
2 Աբրահամ ալ անոր տասանորդ տուաւ իր ստացուածքէն. որուն անունը նախ՝ Արդարութեան թագաւոր կը թարգմանուի, ետքը՝ Սաղէմի թագաւոր՝ որ է Խաղաղութեան թագաւոր,
որում եւ տասանորդս յամենայնէ ետ Աբրահամ. նախ թարգմանի թագաւոր արդարութեան, ապա թագաւոր Սաղիմայ` որ է թագաւոր խաղաղութեան:

7:2: որում եւ տասանո՛րդս յամենայնէ ետ Աբրահամ. նախ՝ թարգմանի թագաւո՛ր արդարութեան, ապա թագաւո՛ր Սաղիմայ՝ որ է թագաւո՛ր խաղաղութեան[4740].
[4740] Ոմանք. Եւ տասանորդսն ետ յամենայնէ Աբ՛՛... եւ ապա թագաւոր Շաղիմայ։
2 եւ Աբրահամը ամէն ինչից տասանորդներ տուեց նրան. «Մելքիսեդեկ» նախ թարգմանւում է՝ արդարութեան թագաւոր, ապա՝ թագաւոր Սաղեմի, այսինքն՝ թագաւոր խաղաղութեան:
2 Աբրահամ ալ անոր տասանորդ տուաւ իր ստացուածքէն. որուն անունը նախ՝ Արդարութեան թագաւոր կը թարգմանուի, ետքը՝ Սաղէմի թագաւոր՝ որ է Խաղաղութեան թագաւոր,
zohrab-1805▾ eastern-1994▾ western am▾
7:22: которому и десятину отделил Авраам от всего, --во-первых, по знаменованию [имени] царь правды, а потом и царь Салима, то есть царь мира,
7:2  ᾧ καὶ δεκάτην ἀπὸ πάντων ἐμέρισεν ἀβραάμ, πρῶτον μὲν ἑρμηνευόμενος βασιλεὺς δικαιοσύνης ἔπειτα δὲ καὶ βασιλεὺς σαλήμ, ὅ ἐστιν βασιλεὺς εἰρήνης,
7:2. ᾧ (unto-which) καὶ (and) δεκάτην ( to-tenth ) ἀπὸ ( off ) πάντων ( of-all ) ἐμέρισεν (it-portioned-to," Ἀβραάμ , ( an-Abraham ,"πρῶτον (to-most-before) μὲν (indeed) ἑρμηνευόμενος (being-explained-of) Βασιλεὺς (a-Ruler-of) Δικαιοσύνης (of-a-Course-belongedness) ἔπειτα (upon-if-to-the-ones) δὲ (moreover) καὶ (and) βασιλεὺς ( a-ruler-of ) Σαλήμ , ( of-a-Salem ,"ὅ (which) ἐστιν (it-be) βασιλεὺς (a-ruler-of) Εἰρήνης, (of-a-Peace,"
7:2. cui decimas omnium divisit Abraham primum quidem qui interpretatur rex iustitiae deinde autem et rex Salem quod est rex pacisTo 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:
2. 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;
7:2. And Abraham divided to him a tenth part of everything. And in translation his name is first, indeed, king of justice, and next also king of Salem, that is, king of peace.
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;
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:

2: которому и десятину отделил Авраам от всего, --во-первых, по знаменованию [имени] царь правды, а потом и царь Салима, то есть царь мира,
7:2  ᾧ καὶ δεκάτην ἀπὸ πάντων ἐμέρισεν ἀβραάμ, πρῶτον μὲν ἑρμηνευόμενος βασιλεὺς δικαιοσύνης ἔπειτα δὲ καὶ βασιλεὺς σαλήμ, ὅ ἐστιν βασιλεὺς εἰρήνης,
7:2. cui decimas omnium divisit Abraham primum quidem qui interpretatur rex iustitiae deinde autem et rex Salem quod est rex pacis
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:
7:2. And Abraham divided to him a tenth part of everything. And in translation his name is first, indeed, king of justice, and next also king of Salem, that is, king of peace.
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;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: В дальнейшем апостол раскрывает прообразовательное значение Мелхиседека по отношению к Сыну Божию, находя в самом имени его - царь правды и царь мира - указание на Христа, истинного Царя правды и мира (ср. 1Кор.1:30; Иер 23:6; Мал 4:2; Дан 9:24; Ис 9:6-7; Рим 5:1; Еф 2:14).
Adam Clarke: Commentary on the Bible - 1831
7:2: 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.
Albert Barnes: Notes on the Bible - 1834
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 Gen 14:20, thus acknowledging that in dignity of office Melchizedek was greatly his superior; Heb 7:4, Heb 7:6, Heb 7:8. This does not appear to have been on the part of Abraham so much designed as a present to Melchizedek personally, as an act of pious thankfulness to God. He doubtless recognized in Melchizedek one who was a minister of God, and to him as such he devoted the tenth of all which he had taken, as a proper acknowledgment of the goodness of God and of his claims. From this it is evident that the propriety of devoting a tenth part of what was possessed to God, was regarded as a duty before the appointment of the Levitical law. "Some" expression of this kind is obviously demanded, and piety seems early to have fixed on the "tenth" part as being no more than a proper proportion to consecrate to the service of religion. For the propriety of the use which the apostle makes of this fact, see the notes on Heb 7:4, Heb 7:6, Heb 7:8.
First being - The "first" idea in the interpretation of his name and office, etc. First being mentioned as king of righteousness, and then as king of peace.
King of righteousness - The literal translation of the name Melchizedek; see the notes on ver. 1. The "argument" implied in this by the remarks of the apostle is, that he bore a name which made him a proper emblem of the Messiah. There was a propriety that one in whose "order" the Messiah was to be found, should have such a name. It would be exactly descriptive of him, and it was "worthy of observation" that he of whose "order" it was said the Messiah would be, should have had such a name. Paul does not say that this name was given to him with any such reference; or that it was "designed" to be symbolical of what the Messiah would be, but that there was a "remarkable coincidence;" that it was a fact which was worth at least "a passing thought." This is a kind of remark that might occur to anyone to make, and where the slight use which Paul makes of it would not be improper anywhere; but it cannot be denied that to one accustomed to the Jewish mode of reasoning - accustomed to dwell much on hidden meanings, and to trace out concealed analogies, it would be much more obvious and striking than it is with us.
We are to place ourselves in the situation of those to whom Paul wrote - trained up with Jewish feelings, and Jewish modes of thought, and to ask how this would strike "their" minds. And this is no more unreasonable than it would be in interpreting a Greek classic, or a work of a Hindu philosopher, that we should endeavor to place ourselves in the situation of the writer and of those for whom he wrote, and ascertain what ideas would be conveyed to them by certain expressions. It is not meant by these observations that there was really no intrinsic force in what Paul here said respecting the import of the "name." There was force; and all the use which he makes of it is proper. His meaning appears to be merely that it was a fact worthy of remark, that the "name" had a meaning which corresponded so entirely with the character of him who was to be a high priest of the same "order." "And after that." He is mentioned after that with another appellation equally significant.
King of peace - A literal translation of the appellation "king of Salem;" Heb 7:1. The idea of Paul is, that it was "worthy of remark" that the appellation which he bore was appropriate to one whose ministry it was said the priesthood of the Messiah would resemble.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: a tenth: Gen 28:22; Lev 27:32; Num 18:21; Sa1 8:15, Sa1 8:17
King of righteousness: Sa2 8:15, Sa2 23:3; Kg1 4:24, Kg1 4:25; Ch1 22:9; Psa 45:4-7, Psa 72:1-3, Psa 72:7, Psa 85:10, Psa 85:11; Isa 9:6, Isa 9:7, Isa 32:1, Isa 32:2, Isa 45:22-25; Jer 23:5, Jer 23:6, Jer 33:15, Jer 33:16; Mic 5:5; Luk 2:14; Rom 3:26, Rom 5:1, Rom 5:2; Eph 2:14-18
John Gill
7:2 To whom also Abraham gave a tenth part of all,.... Or tithes, as in Gen 14:20. Philo the Jew (b) renders the Hebrew phrase, , just as the apostle does , "a tenth part of all", or "out of all"; not of all that he brought back, as Lot's goods, or the king of Sodom's, or any others; only of the spoils of the enemy, as in Heb 7:4 which is no proof of any obligation on men to pay tithes now to any order of men; for this was a voluntary act, and not what any law obliged to; it was done but once, and not constantly, or every year; it was out of the spoils of the enemy, and not out of his own substance, or of the increase of the earth; nor was it for the maintenance of Melchizedek, as a priest, who also was a king, and was richly provided for; but to testify his gratitude to God, for the victory obtained, and his reverence of, and subjection to the priest of God.
First being by interpretation king of righteousness; or a "righteous king", as Melchizedek was; not the king of a righteous place, as Aben Ezra thought, a place wherein dwelt righteousness, or righteous persons; but it was his proper name, which so signifies, and in which he was a type of Christ; who is righteous, not only as God, and as man, and as Mediator, but particularly in the administration of his kingly office: his kingdom lies in righteousness, as well as peace; the subjects of it are righteous persons, and all his ways are just and true; his Gospel, by which he rules, is a declaration of righteousness; and he himself is the author of righteousness to all his people:
and after that also king of Salem, which is king of peace; and may respect his peaceable government; and is very applicable to Christ, the Prince of peace; whose kingdom is a kingdom of peace; his sceptre is a sceptre of peace; his royal proclamation is the Gospel of peace; and his subjects are the sons of peace; and he himself is the author of peace, not only between Jew and Gentile, but between God and his people; and he is the donor of peace, external, internal, and eternal. So Philo the Jew (c) interprets this name, "king of peace", just as the apostle does.
(b) De Congressu, p. 438. (c) Leg. Alleg. l. 2. p. 75.
John Wesley
7:2 Being first - According to the meaning of his own name. King of righteousness, then - According to the name of his city. King of peace - So in him, as in Christ, righteousness and peace were joined. And so they are in all that believe in him.
Robert Jamieson, A. R. Fausset and David Brown
7:2 gave--Greek, "apportioned"; assigned as his portion.
tenth . . . of all--namely, the booty taken. The tithes given are closely associated with the priesthood: the mediating priest received them as a pledge of the giver's whole property being God's; and as he conveyed God's gifts to man (Heb 7:1, "blessed him"), so also man's gifts to God. Melchisedec is a sample of how God preserves, amidst general apostasy, an elect remnant. The meeting of Melchisedec and Abraham is the connecting link between to two dispensations, the patriarchal, represented by Melchisedec, who seems to have been specially consecrated by God as a KING-PRIEST, the highest form of that primitive system in which each father of a household was priest in it, and the Levitical, represented by Abraham, in which the priesthood was to be limited to one family of one tribe and one nation. The Levitical was parenthetical, and severed the kingdom and priesthood; the patriarchal was the true forerunner of Christ's, which, like Melchisedec's, unites the kingship and priesthood, and is not derived from other man, or transmitted to other man; but derived from God, and is transmitted in God to a never-ending perpetuity. Melchisedec's priesthood continueth in Christ for ever. For other points of superiority, see Heb 7:16-21. Melchisedec must have had some special consecration above the other patriarchs, as Abraham, who also exercised the priesthood; else Abraham would not have paid tithe to him as to a superior. His peculiar function seems to have been, by God's special call, KING-priest whereas no other "patriarch-priest" was also a God-consecrated king.
first being--Paul begins the mystical explanation of the historical fact (allegorical explanations being familiar to JEWS), by mentioning the significancy of the name.
righteousness--not merely righteous: so Christ. Hebrew "Malchi" means king: "Tzedek," righteousness.
King of Salem--not only his own name, but that of the city which he ruled, had a typical significance, namely, peace. Christ is the true Prince of peace. The peace which He brings is the fruit of righteousness.
7:37:3: անհա՛յր, անմա՛յր, չհամարեա՛լ յազգս, որոյ ո՛չ սկիզբն աւուրց, եւ ո՛չ կատարած կենաց. նմանեալ Որդւոյն Աստուծոյ՝ կա՛յ մնայ քահանայ մշտնջենաւոր[4741]։ [4741] Ոմանք. Չհամարել յազգս... Որդւոյ Աստուծոյ։
3 Նա անհայր, անմայր էր, առանց ազգատոհմի. ո՛չ օրերի սկիզբ ունէր եւ ո՛չ կեանքի վախճան. նմանուելով Աստծու Որդուն՝ նա կայ ու մնում է մշտնջենապէս քահանայ:
3 Առանց հօր, առանց մօր, ազգահամար չունեցող, որուն ո՛չ օրերուն սկիզբը կայ, ո՛չ ալ կեանքին վախճանը եւ Աստուծոյ Որդիին նման ըլլալով, կը կենայ ու կը մնայ միշտ քահանայ։
անհայր, անմայր, չհամարեալ յազգս, որոյ ոչ սկիզբն աւուրց եւ ոչ կատարած կենաց. նմանեալ Որդւոյն Աստուծոյ` կայ մնայ քահանայ մշտնջենաւոր:

7:3: անհա՛յր, անմա՛յր, չհամարեա՛լ յազգս, որոյ ո՛չ սկիզբն աւուրց, եւ ո՛չ կատարած կենաց. նմանեալ Որդւոյն Աստուծոյ՝ կա՛յ մնայ քահանայ մշտնջենաւոր[4741]։
[4741] Ոմանք. Չհամարել յազգս... Որդւոյ Աստուծոյ։
3 Նա անհայր, անմայր էր, առանց ազգատոհմի. ո՛չ օրերի սկիզբ ունէր եւ ո՛չ կեանքի վախճան. նմանուելով Աստծու Որդուն՝ նա կայ ու մնում է մշտնջենապէս քահանայ:
3 Առանց հօր, առանց մօր, ազգահամար չունեցող, որուն ո՛չ օրերուն սկիզբը կայ, ո՛չ ալ կեանքին վախճանը եւ Աստուծոյ Որդիին նման ըլլալով, կը կենայ ու կը մնայ միշտ քահանայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:33: без отца, без матери, без родословия, не имеющий ни начала дней, ни конца жизни, уподобляясь Сыну Божию, пребывает священником навсегда.
7:3  ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν μήτε ζωῆς τέλος ἔχων, ἀφωμοιωμένος δὲ τῶ υἱῶ τοῦ θεοῦ, μένει ἱερεὺς εἰς τὸ διηνεκές.
7:3. ἀπάτωρ, (un-fathered,"ἀμήτωρ, (un-mothered,"ἀγενεαλόγητος, (un-generation-fortheed,"μήτε (lest-also) ἀρχὴν (to-a-firsting) ἡμερῶν (of-days) μήτε (lest-also) ζωῆς (of-a-lifing) τέλος (to-a-finish) ἔχων, (holding,"ἀφωμοιωμένος (having-had-come-to-be-en-along-belonged-off) δὲ (moreover) τῷ (unto-the-one) υἱῷ (unto-a-Son) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"μένει (it-stayeth) ἱερεὺς ( a-sacreder-of ) εἰς (into) τὸ (to-the-one) διηνεκές. (to-beared-through)
7:3. sine patre sine matre sine genealogia neque initium dierum neque finem vitae habens adsimilatus autem Filio Dei manet sacerdos in perpetuumWithout father, without mother, without genealogy, having neither beginning of days nor end of life, but likened unto the Son of God, continueth a priest for ever.
3. without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like unto the Son of God), abideth a priest continually.
7:3. Without father, without mother, without genealogy, having neither beginning of days, nor end of life, he is thereby likened to the Son of God, who remains a priest continuously.
7:3. Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.
Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually:

3: без отца, без матери, без родословия, не имеющий ни начала дней, ни конца жизни, уподобляясь Сыну Божию, пребывает священником навсегда.
7:3  ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν μήτε ζωῆς τέλος ἔχων, ἀφωμοιωμένος δὲ τῶ υἱῶ τοῦ θεοῦ, μένει ἱερεὺς εἰς τὸ διηνεκές.
7:3. sine patre sine matre sine genealogia neque initium dierum neque finem vitae habens adsimilatus autem Filio Dei manet sacerdos in perpetuum
Without father, without mother, without genealogy, having neither beginning of days nor end of life, but likened unto the Son of God, continueth a priest for ever.
7:3. Without father, without mother, without genealogy, having neither beginning of days, nor end of life, he is thereby likened to the Son of God, who remains a priest continuously.
7:3. Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: "Без отца, без матери, без родословия, не имеющий ни начала дней, ни конца жизни..." Неупоминание всего этого в Свящ. Писании апостол великолепно представляет как уподобление действительным свойствам Сына Божия, не имеющим отца - по человечеству, матери - по Божеству, родословия - по непорочному рождению, - ни начала дней, ни конца жизни - по Божественному присносуществу как бы "Пребывает священником навсегда..." благодаря не упоминанию ни начала дней, ни конца жизни, - всегда остается при том, что было о нем сказано и что умолчание об его смерти и преемниках, - в уподобление действительно вечному священству Христову (24: ст.). Цель всего этого сравнения - показать, что если левитское священство много ниже священства Мелхиседека, то само собою понятно и то, насколько оно ниже того священства, для которого священство Мелхиседека было лишь некоторым подобием.
Adam Clarke: Commentary on the Bible - 1831
7:3: Without father, without mother - The object of the apostle, in thus producing the example of Melchisedec, was to show,
1. That Jesus was the person prophesied of in the 110th Psalm; which psalm the Jews uniformly understood as predicting the Messiah.
2. To answer the objections of the Jews against the legitimacy of the priesthood of Christ, taken from the stock from which he proceeded.
The objection is this: If the Messiah is to be a true priest, he must come from a legitimate stock, as all the priests under the law have regularly done; otherwise we cannot acknowledge him to be a priest: but Jesus of Nazareth has not proceeded from such a stock; therefore we cannot acknowledge him for a priest, the antitype of Aaron.
To this objection the apostle answers, that it was not necessary for the priest to come from a particular stock, for Melchisedec was a priest of the most high God, and yet was not of the stock, either of Abraham or Aaron, but a Canaanite. It is well known that the ancient Hebrews were exceedingly scrupulous in choosing their high priest; partly by Divine command, and partly from the tradition of their ancestors, who always considered this office to be of the highest dignity.
1. God had commanded. Lev 21:10, that the high priest should be chosen from among their brethren, i. e. from the family of Aaron;
2. that he should marry a virgin;
3. he must not marry a widow;
4. nor a divorced person;
5. nor a harlot;
6. nor one of another nation.
He who was found to have acted contrary to these requisitions was, jure divino, excluded from the pontificate. On the contrary, it was necessary that he who desired this honor should be able to prove his descent from the family of Aaron; and if he could not, though even in the priesthood, he was cast out, as we find from Ezr 2:62, and Neh 7:63.
To these Divine ordinances the Jews have added,
1. That no proselyte could be a priest;
2. nor a slave;
3. nor a bastard;
4. nor the son of a Nethinim;
5. nor one whose father exercised any base trade.
And that they might be well assured of all this, they took the utmost care to preserve their genealogies, which were regularly kept in the archives of the temple. When any person aspired to the sacerdotal function, his genealogical table was carefully inspected; and, if any of the above blemishes were found in him, he was rejected.
He who could not support his pretensions by just genealogical evidences, was said by the Jews to be without father. Thus in Bereshith Rabba, sect. 18, fol. 18, on these words, For this cause shall a man leave father and mother, it is said: If a proselyte to the Jewish religion have married his own sister, whether by the same father or by the same mother, they cast her out according to Rabbi Meir. But the wise men say if she be of the same mother, they cast her out; but if of the same father, they retain her, שאין אב לגוי shein ab legoi, "for a Gentile has no father;" i.e. his father is not reckoned in the Jewish genealogies. In this way both Christ and Melchisedec were without father and without mother; i.e. were not descended from the original Jewish sacerdotal stock. Yet Melchisedec, who was a Canaanite, was a priest of the most high God. This sense Suidas confirms under the word Melchisedec, where, after having stated that, having reigned in Salem 113 years, he died a righteous man and a bachelor, Αγενεαλογητος ειρηται, παρα το μη υπαρχειν εκ του σπερματος Αβρααμ ὁλως, ειναι δε Χαναναιον το γενος, και εκ της επαρατου σπορας ὁρμωμενον, ὁθεν ουδε γενεαλογιας ηξιωτο, he adds, "He is, therefore, said to be without descent or genealogy, because he was not of the seed of Abraham, but of Canaanitish origin, and sprung from an accursed seed; therefore he is without the honor of a genealogy." And he farther adds, "That, because it would have been highly improper for him, who was the most righteous of men, to be joined in affinity to the most unrighteous of nations, he is said to be απατορα και αμητορα, without father and without mother." This sort of phraseology was not uncommon when the genealogy of a person was unknown or obscure; so Seneca, in his 108th epistle, speaking of some of the Roman kings, says: De Servii matre dubitatur; Anci pater nullus dicitur. "Of the mother of Servius Tullus there are doubts; and Ancus Marcus is said to have no father." This only signifies that the parents were either unknown or obscure. Titus Livius, speaking of Servius, says he was born of a slave, named Cornicularia, da patre nullo, of no father, i.e. his father was unknown. Horace is to be understood in the same way: -
Ante potestatem Tulli, atque ignobile regnum,
Multos saepe viros, Nullis Majoribus ortos,
Et vixisse probos, amplis et honoribus auctos.
Serm. l. 1. Sat. vi., ver. 9.
Convinced that, long before the ignoble reign
And power of Tullius, from a servile strain
Full many rose, for virtue high renown'd,
By worth ennobled, and with honors crown'd.
Francis.
The viri nullis majoribus orti, men sprung from no ancestors, means simply men who were born of obscure or undistinguished parents; i.e. persons, who had never been famous, nor of any public account.
The old Syriac has given the true meaning by translating thus: -
Dela abuhi vela emeh ethcathebu besharbotho.
Whose father and mother are not inscribed among the genealogies.
The Arabic is nearly the same: -
He had neither father nor mother; the genealogy not being reckoned.
The Ethiopic:
He had neither father nor mother upon earth, nor is his genealogy known.
As this passage has been obscure and troublesome to many, and I have thought it necessary to show the meaning of such phraseology by different examples, I shall, in order to give the reader fall information on the subject, add a few observations from Dr. Owen.
1. "It is said of Melchisedec in the first place that he was απατωρ, αμητωρ, without father and without mother, whereon part of the latter clause, namely, without beginning of days, doth depend. But bow could a mortal man come into the world without father or mother? 'Man that is born of a woman' is the description of every man; what, therefore, can be intended! The next word declares he was αγενεαλογητος· 'without descent,' say we. But γενεαλογια is a generation, a descent, a pedigree, not absolutely, but rehearsed, described, recorded. Γενεαλογητος is he whose stock and descent is entered on record. And so, on the contrary, αγενεαλογητος is not he who has no descent, no genealogy; but he whose descent and pedigree is nowhere entered, recorded, reckoned up. Thus the apostle himself plainly expresses this word, Heb 7:6 : ὁ μη γενεαλογουμενος εξ αυτων, 'whose descent is not counted;' that is, reckoned up in record. Thus was Melchisedec without father or mother, in that the Spirit of God, who so strictly and exactly recorded the genealogies of other patriarchs and types of Christ, and that for no less an end than to manifest the truth and faithfulness of God in his promises, speaks nothing to this purpose concerning him. He is introduced as it were one falling from heaven, appearing on a sudden, reigning in Salem, and officiating in the office of priesthood to the high God.
"2. On the same account is he said to be μητε αρχην ἡμερων, μητε ζωης τελος εχων, 'without beginning of days or end of life.' For as he was a mortal man he had both. He was assuredly born, and did no less certainly die than other men. But neither of these is recorded concerning him. We have no more to do with him, to learn from him, nor are concerned in him, but only as he is described in the Scripture; and there is no mention therein of the beginning of his days, or the end of his life. Whatever therefore he might have in himself, he had none to us. Consider all the other patriarchs mentioned in the writings of Moses, and you shall find their descent recorded, who was their father, and so up to the first man; and not only so, but the time of their birth, the beginning of their days, and the end of their life, are exactly recorded. For it is constantly said of them, such a one lived so long, and begat such a son, which fixed the time of birth. Then of him so begotten it is said, he lived so many years, which determines the end of his days. These things are expressly recorded. But concerning Melchisedec none of these things are spoken. No mention is made of father or mother; no genealogy is recorded of what stock or progeny he was; nor is there any account of his birth or death. So that all these things are wanting to him in his historical narration, wherein our faith and knowledge are alone concerned."
Made like unto the Son of God - Melchisedec was without father and mother, having neither beginning of days nor end of life. His genealogy is not recorded; when he was born and when he died, is unknown. His priesthood, therefore, may be considered as perpetual. In these respects he was like to Jesus Christ, who, as to his Godhead, had neither father nor mother, beginning of time nor end of days; and has an everlasting priesthood. The priesthood of Melchisedec is to abide continually on the same ground that he is said to be without father and mother; i.e. there is no record of the end of his priesthood or life, no more than there is any account of his ancestry.
Albert Barnes: Notes on the Bible - 1834
7:3: Without father - The phrase "without father" - ἀπάτωρ apatō r - means literally one who has no father; one who has lost his father; one who is an orphan. Then it denotes one who is born after the death of his father; then one whose father is unknown - "spurious. Passow." The word occurs often in these senses in the classic writers, for numerous examples of which the reader may consult Wetstein in loc. It is morally certain, however, that the apostle did not use the word here in either of the senses, for there is no evidence that Melchizedek was "fatherless" in any of these respects. It was very important in the estimation of the Jews that the line of their priesthood should be carefully kept; that their genealogies should be accurately marked and preserved; and that their direct descent from Aaron should be susceptible of easy and certain proof. But the apostle says that there was no such genealogical table in regard to Melchizedek. There was no "record" made of the name either of his father, his mother, or any of his posterity. "He stood alone."
It is simply said that such a man came out to meet Abraham - and that is the first and the last which we hear of him and of his family. Now, says the apostle, it is distinctly said Psa 110:4, that the Messiah was to be a priest "according to his order" - and in this respect there is a remarkable resemblance, "so far as the point of his being a priest" - which was the point under discussion - "was concerned." The Messiah thus, "as a priest," StooD alone. His name does not appear in the line of priests. He pertained to another tribe; Heb 7:14. No one of his ancestors is mentioned as a priest; and as a priest he has no descendants, and no followers. He has a lonely conspicuity similar to that of Melchizedek; a standing unlike that of any other priest. This should not, therefore, be construed as meaning that the genealogy of Christ could not be traced out - which is not true, for Matthew mat 1, and Luke Luke 3, have carefully preserved it; but that he had no genealogical record "as a priest." As the reasoning of the apostle pertains to this point only, it would be unfair to construe it as implying that the Messiah was to stand unconnected with any ancestor, or that his genealogy would be unknown. The meaning of the word rendered "without father" here is therefore, "one the name of whose father is not recorded in the Hebrew genealogies."
Without mother - The name of whose mother is unknown, or is not recorded in the Hebrew genealogical tables. Philo calls Sarah - ἀμήτορα amē tora - "without mother," probably because her mother is not mentioned in the sacred records. The Syriac has given the correct view of the meaning of the apostle. In that version it is, "Of whom neither the father nor mother are recorded in the genealogies." The meaning here is not that Melchizedek was of low and obscure origin - as the terms "without father and without mother" often signify in the classic writers, and in Arabic, (compare Wetstein) - for there is no reason to doubt that Melchizedek had an ancestry as honorable as other kings and priests of his time. The simple thought is, that the name of his ancestry does not appear in any record of those in the priestly office.
Without descent - Margin, "pedigree." The Greek word - ἀγενεαλόγητος agenealogē tos - means "without genealogy; whose descent is unknown." He is merely mentioned himself, and nothing is said of his family or of his posterity. "Having neither beginning of days, nor end of life." This is a much more difficult expression than any of the others respecting Melchizedek. The obvious meaning of the phrase is, that in the "records of Moses" neither the beginning nor the close of his life is mentioned. It is not said when he was born, or when he died; nor is it said that he was born or that he died. The apostle adverts to this particularly, because it was so unusual in the records of Moses, who is in general so careful to mention the birth and death of the individuals whose lives he mentions. Under the Mosaic dispensation everything respecting the duration of the sacerdotal office was determined accurately by the Law. In the time of Moses, and by his arrangement, the Levites were required to serve from the age of thirty to fifty; Num 4:3, Num 4:23, Num 4:35, Num 4:43, Num 4:47; Num 8:24-25.
After the age of fifty, they were released from the more arduous and severe duties of their office. In later periods of the Jewish history they commenced their duties at the age of twenty; Ch1 23:24, Ch1 23:27. The priests, also, and the high priest entered on their office at thirty years of age, though it is not supposed that they retired from it at any particular period of life. The idea of the apostle here is, that nothing of this kind occurs in regard to Melchizedek. No period is mentioned when he entered on his office; none when he retired from it. From anything that "appears" in the sacred record it might be perpetual - though Paul evidently did not mean to be understood as saying that it was so. It "cannot" be that he meant to say that Melchizedek had "no beginning" of days literally, that is, that he was from eternity; or that he had "no end of life" literally, that is, that he would exist foRev_er - for this would be to make him equal with God. The expression used must be interpreted according to the matter under discussion, and that was the office of Melchizedek "as a priest."
Of that no beginning is mentioned, and no end. That this is the meaning of Paul there can be no doubt; but there is a much more difficult question about the force and pertinency of this reasoning; about the use which he means to make of this fact, and the strength of the argument which he here designs to employ. This inquiry cannot be easily settled. It may be admitted undoubtedly, that it would strike a Jew with much more force than it would any other person, and to see its pertinency we ought to be able to place ourselves in their condition, and to transfer to ourselves as far as possible their state of feeling. It was mentioned in Psa 110:4, that the Messiah was to be a "priest after the order of Melchizedek." It was natural then to turn to the only record which existed of him - the very brief narrative in Gen. 14. There the account is simple and plain - that he was a pious Canaanitish king, who officiated as a priest. In what point, then, it would be asked, was the Messiah to resemble him? In his personal character; his office; his rank; or in what he did? It would be natural, then, to run out the parallel and seize upon the points in which Melchizedek "differed from the Jewish priests" which would be suggested on reading that account, for it was undoubtedly in those points that the resemblance between Christ and Melchizedek was to consist. Here the record was to be the only guide, and the points in which he differed from the Jewish priesthood "according to the record," were such as these.
(1) That there is no account of his ancestry as a priest - neither father nor mother being mentioned as was indispensable in the records of the Levitical priesthood.
(2) There was no account of any descendants in his office, and no reason to believe that he had any, and he thus stood alone.
(3) There was no account of the commencement or close of his office as a priest, but "so far as the record goes," it is just "as it would have been" if his priesthood had neither beginning nor end.
It was inevitable, therefore, that those who read the Psalm, and compared it with the account in Gen. 14, should come to the conclusion that the Messiah was to resemble Melchizedek "in some such points as these" - for these are the points in which he differed from the Levitical priesthood - and to run out these points of comparison is all that the apostle has done here. It is just what would be done by any Jew, or indeed by any other man, and the reasoning grew directly out of the two accounts in the Old Testament. It is not, then, quibble or quirk - it is sound reasoning, based on these two points,
(1) that it was said in the Old Testament that the Messiah would be a priest after the order of Melchizedek, and
(2) that the only points, "according to the record," in which there was "anything special" about the priesthood of Melchizedek, or in which he differed from the Levitical priesthood, were such as those which Paul specifies.
He reasons "from the record;" and though there is, as was natural, something of a Jewish cast about it, yet it was the "only kind of reasoning that was possible in the case."
But made like - The word used here means to be made like, to be made to resemble; and then to be like, to be compared with. Our translation seems to imply that there was a divine agency or intention by which Melchizedek was" made to resemble the Son of God," but this does not seem to be the idea of the apostle. In the Psalm it is said that the Messiah would resemble Melchizedek in his priestly office, and this is doubtless the idea here. Paul is seeking to illustrate the nature and perpetuity of the office of the Messiah by comparing it with that of Melchizedek. Hence, he pursues the idea of this resemblance, and the true sense of the word used here is, "he was like, or he resembled the Son of God." So Tyndale and Coverdale render it, "is likened unto the Son of God." The points of resemblance are those which have been already "suggested":
(1) in the name - "king of righteousness, and king of peace;"
(2) in the fact that he had no ancestors or successors in the priestly office;
(3) that he was, according to the record, a perpetual priest - there being no account of his death; and perhaps.
(4) that he united in himself the office of king and priest.
It may be added, that the expression here, "was made like unto the Son of God," proves that he was not himself the Son of God, as many have supposed. How could he be "made like" himself? How could a comparison be formally made "between Christ and himself?"
Abideth a priest continually - That is, "as far as the record in Genesis goes" - for it was according to this record that Paul was reasoning. This clause is connected with Heb 7:1; and the intermediate statements are of the nature of a parenthesis, containing important suggestions respecting the character of Melchizedek, which would be useful in preparing the readers for the argument which the apostle proposed to draw from his rank and character. The meaning is, that there is no account of his death, or of his ceasing to exercise the priestly office, and in this respect be may be compared with the Lord Jesus. All other priests cease to exercise their office by death Heb 7:23; but of the death of Melchizedek there is no mention. It must have been true that the priesthood of Melchizedek terminated at his death; and it will be also true that that of Christ will cease when his church shall have been redeemed, and when he shall have given up the mediatorial kingdom to the Father; Co1 15:25-28. The expression, "abideth a priest continually," therefore, is equivalent to saying that he had a "perpetual priesthood" in contradistinction from those whose office terminated at a definite period, or whose office passed over into the hands of others; see the notes on ver. 24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: Without father: That is, as the Syriac renders, "Whose father and mother are not inscribed among the genealogies; and therefore it was not known who he was."
descent: Gr. pedigree, Exo 6:18, Exo 6:20-27; Ch1 6:1-3
a priest: Heb 7:17, Heb 7:23-28
Geneva 1599
7:3 (2) Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.
(2) Another type: Melchizedek is set before us to be considered as one without beginning and without ending, for neither his father, mother, ancestors, or his death are written of. Such a one is indeed the Son of God, that is, an everlasting Priest: as he is God, begotten without mother, and man, conceived without father.
John Gill
7:3 Without father, without mother, without descent,.... Which is to be understood not of his person, but of his priesthood; that his father was not a priest, nor did his mother descend from any in that office; nor had he either a predecessor or a successor in it, as appears from any authentic accounts: or this is to be interpreted, not of his natural, but scriptural being; for no doubt, as he was a mere man, he had a father, and a mother, and a natural lineage and descent; but of these no mention is made in Scripture, and therefore said to be without them; and so the Syriac version renders it; "whose father and mother are not written in the genealogies"; or there is no genealogical account of them. The Arabic writers tell us who his father and his mother were; some of them say that Peleg was his father: so Elmacinus (d), his words are these; Peleg lived after he begat Rehu two hundred and nine years; afterwards he begat Melchizedek, the priest whom we have now made mention of. Patricides (e), another of their writers, expresses himself after this manner
"they who say Melchizedek had neither beginning of days, nor end of life, and argue from the words of the Apostle Paul, asserting the same, do not rightly understand the saying of the Apostle Paul; for Shem, the son of Noah, after he had taken Melchizedek, and withdrew him from his parents, did not set down in writing how old he was, when he went into the east, nor what was his age when he died; but Melchizedek was the son of Peleg, the son of Eber, the son of Salah, the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah; and yet none of those patriarchs is called his father. This only the Apostle Paul means, that none of his family served in the temple, nor were children and tribes assigned to him. Matthew and Luke the evangelists only relate the heads of tribes: hence the Apostle Paul does not write the name of his father, nor the name of his mother.''
And with these writers Sahid Aben Batric (f) agrees, who expressly affirms that Melchizedek was , "the son of Peleg": though others of them make him to be the son of Peleg's son, whose name was Heraclim. The Arabic Catena (g) on Gen 10:25, "the name of one was Peleg", has this note in the margin;
"and this (Peleg) was the father of Heraclim, the father of Melchizedek;''
and in a preceding chapter, his pedigree is more particularly set forth:
"Melchizedek was the son of Heraclim, the son of Peleg, the son of Eber; and his mother's name was Salathiel, the daughter of Gomer, the son of Japheth, the son of Noah; and Heraclim, the son of Eber, married his wife Salathiel, and she was with child, and brought forth a son, and called his name Melchizedek, called also king of Salem: after this the genealogy is set down at length. Melchizedek, son of Heraclim, which was the son of Peleg, which was the son of Eber, which was the son of Arphaxad, &c. till you come to, which was the son of Adam, on whom be peace.''
Tit is very probable Epiphanius has regard to this tradition, when he observes (h), that some say that the father of Melchizedek was called Eracla, and his mother Astaroth, the same with Asteria. Some Greek (i) writers say he was of the lineage of Sidus, the son of Aegyptus, a king of Lybia, from whence the Egyptians are called: this Sidus, they say, came out of Egypt into the country of the Canaanitish nations, now called Palestine, and subdued it, and dwelled in it, and built a city, which he called Sidon, after his own name: but all this is on purpose concealed, that he might be a more apparent of Christ, who, as man, is "without father"; for though, as God, he has a Father, and was never without one, being begotten by him, and was always with him, and in him; by whom he was sent, from whom he came, and whither he is gone; to whom he is the way, and with whom he is an advocate: yet, as man, he had no father; Joseph was his reputed father only; nor was the Holy Ghost his Father; nor is he ever said to be begotten as man, but was born of a virgin. Some of the Jewish writers themselves say, that the Redeemer, whom God will raise up, shall be without father (j). And he is without mother, though not in a spiritual sense, every believer being so to him as such; nor in a natural sense, as man, for the Virgin Mary was his mother; but in a divine sense, as God: and he is "without descent or genealogy"; not as man, for there is a genealogical account of him as such, in Mt 1:1 and his pedigree and kindred were well known to the Jews; but as God; and this distinguishes him from the gods of the Heathens, who were genealogized by them, as may be seen in Hesiod, Apollodorus, Hyginus, and other writers; and this condemns the blasphemous genealogies of the Gnostics and Valentinians. It follows,
having neither beginning of days, nor end of life; that is, there is no account which shows when he was born, or when he died; and in this he was a type of Christ, who has no beginning of days, was from the beginning, and in the beginning, and is the beginning, and was from everlasting; as appears from his nature as God, from his names, from his office as Mediator, and from his concern in the council and covenant of peace, and in the election of his people; and he has no end of life, both as God and man; he is the living God; and though as man he died once, he will die no more, but lives for ever. It is further said of Melchizedek,
but made like unto the Son of God: in the above things; from whence it appears, that he is not the Son of God; and that Christ, as the Son of God, existed before him, and therefore could not take this character from his incarnation or resurrection:
abideth a priest continually; not in person, but in his antitype Christ Jesus; for there never will be any change of Christ's priesthood; nor will it ever be transferred to another; the virtue and efficacy of it will continue for ever; and he will ever live to make intercession; and will always bear the glory of his being both priest and King upon his throne: the Syriac version renders it, "his priesthood abides for ever"; which is true both of Melchizedek and of Christ.
(d) In Hottinger. Smegma Orientale, l. 1. c. 8. p. 269, 254. (e) In ib. p. 305, 306, 254. (f) In Mr. Gregory's Preface to his Works. (g) In ib. (h) Contra Haeres. Haeres. 55. (i) Suidas in voce Melchisedec, Malala, l. 3. Glycas, Cedrenus, & alii. (j) R. Moses Hadarsan apud Galatin. l. 3. c. 17. & l. 8. c. 2.
John Wesley
7:3 Without father, without mother, without pedigree - Recorded, without any account of his descent from any ancestors of the priestly order. Having neither beginning of days, nor end of life - Mentioned by Moses. But being - In all these respects. Made like the Son of God - Who is really without father, as to his human nature; without mother, as to his divine; and in this also, without pedigree - Neither descended from any ancestors of the priestly order. Remaineth a priest continually - Nothing is recorded of the death or successor of Melchisedec. But Christ alone does really remain without death, and without successor.
Robert Jamieson, A. R. Fausset and David Brown
7:3 Without father, &c.--explained by "without genealogy" (so the Greek is for "without descent); compare Heb 7:6, that is, his genealogy is not known, whereas a Levitical priest could not dispense with the proof of his descent.
having neither beginning of days nor end of life--namely, history not having recorded his beginning nor end, as it has the beginning and end of Aaron. The Greek idiom expressed by "without father," &c., one whose parentage was humble or unknown. "Days" mean his time of discharging his function. So the eternity spoken of in Ps 110:4 is that of the priestly office chiefly.
made like--It is not said that he was asbsolutely "like." Made like, namely, in the particulars here specified. Nothing is said in Genesis of the end of his priesthood, or of his having had in his priesthood either predecessor or successor, which, in a typical point of view, represents Christ's eternal priesthood, without beginning or end. Aaron's end is recorded; Melchisedec's not: typically significant. "The Son of God" is not said to be made like unto Melchisedec, but Melchisedec to be "made like the Son of God." When ALFORD denies that Melchisedec was made like the Son of God in respect of his priesthood, on the ground that Melchisedec was prior in time to our Lord, he forgets that Christ's eternal priesthood was an archetypal reality in God's purpose from everlasting, to which Melchisedec's priesthood was "made like" in due time. The Son of God is the more ancient, and is the archetype: compare Heb 8:5, where the heavenly things are represented as the primary archetype of the Levitical ordinances. The epithets, "without father," &c. "beginning of days, "nor end," "abideth continually," belong to Melchisedec only in respect to his priesthood, and in so far as he is the type of the Son of God, and are strictly true of Him alone. Melchisedec was, in his priesthood, "made like" Christ, as far as the imperfect type could represent the lineaments of the perfect archetype. "The portrait of a living man can be seen on the canvas, yet the man is very different from his picture." There is nothing in the account, Gen 14:18-20, to mark Melchisedec as a superhuman being: he is classed with the other kings in the chapter as a living historic personage: not as ORIGEN thought, an angel; nor as the Jews thought, Shem, son of Noah; nor as CALMET, Enoch; nor as the Melchisedekites, that he was the Holy Ghost; nor as others, the Divine Word. He was probably of Shemitic, not Canaanite origin: the last independent representative of the original Shemitic population, which had been vanquished by the Canaanites, Ham's descendants. The greatness of Abraham then lay in hopes; of Melchisedec, in present possession. Melchisedec was the highest and last representative of the Noahic covenant, as Christ was the highest and ever enduring representative of the Abrahamic. Melchisedec, like Christ, unites in himself the kingly and priestly offices, which Abraham does not. ALFORD thinks the epithets are, in some sense, strictly true of Melchisedec himself; not merely in the typical sense given above; but that he had not, as mortal men have, a beginning or end of life (?). A very improbable theory, and only to be resorted to in the last extremity, which has no place here. With Melchisedec, whose priesthood probably lasted a long period, the priesthood and worship of the true God in Canaan ceased. He was first and last king-priest there, till Christ, the antitype; and therefore his priesthood is said to last for ever, because it both lasts a long time, and lasts as long as the nature of the thing itself (namely, his life, and the continuance of God's worship in Canaan) admits. If Melchisedec were high priest for ever in a literal sense, then Christ and he would now still be high priests, and we should have two instead of one (!). THOLUCK remarks, "Melchisedec remains in so far as the type remains in the antitype, in so far as his priesthood remains in Christ." The father and mother of Melchisedec, as also his children, are not descended from Levi, as the Levitical priests (Heb 7:6) were required to be, and are not even mentioned by Moses. The wife of Aaron, Elisheba, the mother from whom the Levitical priests spring, is mentioned: as also Sarah, the original mother of the Jewish nation itself. As man, Christ had no father; as God, no mother.
7:47:4: Արդ՝ տեսէ՛ք որպիսի ոք էր սա, որում եւ Աբրահամ տասանո՛րդս ետ յաւարէ անտի՝ նահապե՛տն[4742]։ [4742] Ոմանք. Եւ որ յոր՛՛։
4 Արդ, տեսէ՛ք, թէ ինչպիսի մէկն էր սա, որին Աբրահամ նահապետն էլ տասանորդներ տուեց աւարից:
4 Արդ՝ նայեցէ՛ք թէ որչա՜փ մեծ մէկն էր անիկա, որուն Աբրահամ նահապետն ալ տասանորդ տուաւ աւարէն։
Արդ տեսէք որպիսի ոք էր սա, որում եւ Աբրահամ տասանորդս ետ յաւարէ անտի, նահապետն:

7:4: Արդ՝ տեսէ՛ք որպիսի ոք էր սա, որում եւ Աբրահամ տասանո՛րդս ետ յաւարէ անտի՝ նահապե՛տն[4742]։
[4742] Ոմանք. Եւ որ յոր՛՛։
4 Արդ, տեսէ՛ք, թէ ինչպիսի մէկն էր սա, որին Աբրահամ նահապետն էլ տասանորդներ տուեց աւարից:
4 Արդ՝ նայեցէ՛ք թէ որչա՜փ մեծ մէկն էր անիկա, որուն Աբրահամ նահապետն ալ տասանորդ տուաւ աւարէն։
zohrab-1805▾ eastern-1994▾ western am▾
7:44: Видите, как велик тот, которому и Авраам патриарх дал десятину из лучших добыч своих.
7:4  θεωρεῖτε δὲ πηλίκος οὖτος ᾧ [καὶ] δεκάτην ἀβραὰμ ἔδωκεν ἐκ τῶν ἀκροθινίων ὁ πατριάρχης.
7:4. Θεωρεῖτε (Ye-should-surveil-unto) δὲ (moreover) πηλίκος (whither-stature-belonged-of) οὗτος (the-one-this) ᾧ (unto-which) δεκάτην ( to-tenth ) Ἀβραὰμ ( an-Abraam ) ἔδωκεν ( it-gave ) ἐκ (out) τῶν (of-the-ones) ἀκροθινίων (of-extremitied-extentlets,"ὁ (the-one) πατριάρχης. (a-firsting-of-fathers)
7:4. intuemini autem quantus sit hic cui et decimam dedit de praecipuis Abraham patriarchaNow consider how great this man is, to whom also Abraham the patriarch gave tithes out of the principal things.
4. Now consider how great this man was, unto whom Abraham, the patriarch, gave a tenth out of the chief spoils.
7:4. Next, consider how great this man is, since the Patriarch Abraham even gave tithes to him from the principal things.
7:4. Now consider how great this man [was], unto whom even the patriarch Abraham gave the tenth of the spoils.
Now consider how great this man [was], unto whom even the patriarch Abraham gave the tenth of the spoils:

4: Видите, как велик тот, которому и Авраам патриарх дал десятину из лучших добыч своих.
7:4  θεωρεῖτε δὲ πηλίκος οὖτος ᾧ [καὶ] δεκάτην ἀβραὰμ ἔδωκεν ἐκ τῶν ἀκροθινίων ὁ πατριάρχης.
7:4. intuemini autem quantus sit hic cui et decimam dedit de praecipuis Abraham patriarcha
Now consider how great this man is, to whom also Abraham the patriarch gave tithes out of the principal things.
7:4. Next, consider how great this man is, since the Patriarch Abraham even gave tithes to him from the principal things.
7:4. Now consider how great this man [was], unto whom even the patriarch Abraham gave the tenth of the spoils.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: "Из лучших добыч своих..." Чтобы ярче обрисовать величие Мелхиседека, апостол называет Авраама, давшего ему десятины, почтенным наименованием патриарха (2Пар. XIX:8; Деян 7:8; Лк 1:73; Ин 8:53), и самую десятину возвышает в значении, называя ее - "из лучших добыч своих". Цель этого понятна: если столь великий патриарх столь отменно почтил Мелхиседека десятиною, как священника Бога Вышнего, то сколь же велик должен быть Тот, Которого Мелхиседек был лишь слабым подобием?
Adam Clarke: Commentary on the Bible - 1831
7:4: Consider how great this man was - There is something exceedingly mysterious in the person and character of this king of Salem; and to find out the whole is impossible. He seems to have been a sort of universal priest, having none superior to him in all that region; and confessedly superior even to Abraham himself, the father of the faithful, and the source of the Jewish race. See Heb 7:7.
The patriarch Abraham - Ὁ πατριαρχης· Either from πατηρ, a father, and αρχη, a chief or head; or from πατριας αρχη, the head of a family.' But the title is here applied, by way of eminence, to him who was the head or chief of all the fathers - or patriarch of the patriarchs, and father of the faithful. The Syriac translates it Rish Abahatha, "head of the fathers." The character and conduct of Abraham place him, as a man, deservedly at the head of the human race.
Albert Barnes: Notes on the Bible - 1834
7:4: Now consider how great this man was - The object of the apostle was to exalt the rank and dignity of Melchizedek. The Jews had a profound veneration for Abraham, and if it could be shown that Melchizedek was superior to Abraham, then it would be easy to demonstrate the superiority of Christ as a priest to all who descended from Abraham. Accordingly he argues, that he to whom even the patriarch Abraham showed so much respect, must have had an exalted rank. Abraham, according to the views of the East, the illustrious ancestor of the Jewish nation, was regarded as superior to any of his posterity, and of course was to be considered as of higher rank and dignity than the Levitical priests who were descended from him.
Even the patriarch Abraham - One so great as he is acknowledged to have been. On the word "patriarch," see the notes on Act 2:29. It occurs only in Act 2:29; Act 7:8-9, and in this place.
Gave the tenth of the spoils - see the notes, Heb 7:2. The argument here is, that Abraham acknowledged the superiority of Melchizedek by thus devoting the usual part of the spoils of war, or of what was possessed, to God by his hands, as the priest of the Most High. Instead of making a direct consecration by himself, he brought them to him as a minister of religion, and recognized in him one who had a higher official standing in the matter of religion than himself. The Greek word rendered here "spoils" - ἀκροθίνιον akrothinion - means literally, "the top of the heap," from ἄκρον akron, "top," and θίν thin, "heap." The Greeks were accustomed, after a battle, to collect the spoils together, and throw them into a pile, and then, before they were distributed, to take off a portion from the top, and devote it to the gods; Xen. Cyro. 7, 5, 35; Herod. i. 86, 90; 8:121, 122; Dion. Hal. ii. In like manner it was customary to place the harvest in a heap, and as the first thing to take off a portion from the top to consecrate as a thank-offering to God. The word then came to denote the "first-fruits" which were offered to God, and then the best of the spoils of battle. It has that sense here, and denotes the spoils or plunder which Abraham had taken of the discomfited kings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: the patriarch: Act 2:29, Act 7:8, Act 7:9
Abraham: Gen 12:2, Gen 17:5, Gen 17:6; Rom 4:11-13, Rom 4:17, Rom 4:18; Gal 3:28, Gal 3:29; Jam 2:23
gave: Gen 14:20
Geneva 1599
7:4 (3) Now consider how great this man [was], unto whom even the patriarch Abraham gave the tenth of the spoils.
(3) Another figure: Melchizedek in his priesthood was above Abraham for he took tithes from him, and blessed him as a priest. Such a one indeed is Christ, on whom depends even Abraham's sanctification and all the believers, and whom all men should worship and reverence as the author of all.
John Gill
7:4 Now consider how great this man was,.... Melchizedek, of whom so many great and wonderful things are said in the preceding verses: and as follows,
unto whom the patriarch Abraham gave the tenth of the spoils; of Abraham's giving tithes to him; see Gill on Heb 7:2 and Melchizedek's greatness is aggravated, not only from this act of Abraham's, but from Abraham's being a "patriarch", who did it; he was the patriarch of patriarchs, as the sons of Jacob are called, Acts 7:8 he is the patriarch of the whole Jewish nation, and of many nations, and of all believers, the friend of God, and heir of the world; how great then must Melchizedek be, to whom he paid tithes? and how much greater must Christ, the antitype of Melchizedek, be?
John Wesley
7:4 The greatness of Melchisedec is described in all the preceding and following particulars. But the most manifest proof of it was, that Abraham gave him tithes as to a priest of God and a superior; though he was himself a patriarch, greater than a king, and a progenitor of many kings.
Robert Jamieson, A. R. Fausset and David Brown
7:4 consider--not merely see, but weigh with attentive contemplation, the fact.
even--"to whom (as his superior) Abraham even paid tithe (went so far as to pay tithe) of (consisting of, literally, 'from') the best of the spoils (literally, 'the top of the heap"; whether of corn, the first-fruits of which, taken from the top, used to be consecrated to God; or of spoils, from the top of which the general used to take some portion for consecration to God, or for his own use)." He paid "tithes of ALL," and those tithes were taken out of the topmost and best portion of the whole spoils.
the patriarch--in the Greek emphatically standing at the end of the whole sentence: And this payer of tithe being no less a personage than "the patriarch," the first forefather and head of our Jewish race and nation See on Heb 7:3, on Melchisedec's superiority as specially consecrated king-priest, above the other patriarch-priests.
7:57:5: Եւ որք յորդւոցն Ղեւեայ զքահանայութիւնն առնուն, պատուէ՛ր ունին տասանորդել զժողովուրդն՝ ըստ օրինացն. ա՛յսինքն է՝ զեղբա՛րս իւրեանց. թէպէտ եւ ելեալ իցեն յերանացն Աբրահամու[4743]։ [4743] Ոմանք. Որպիսի ոք է սա։
5 Եւ Ղեւիի զաւակներից նրանք, որ քահանայութիւն են ստանում, իրաւունք ունեն, ըստ օրէնքի, տասանորդ վերցնելու ժողովրդից, այսինքն՝ իրենց եղբայրներից, թէկուզ եւ վերջիններս Աբրահամի զաւակներ լինեն:
5 Ղեւիին որդիներէն եղողները, որոնք քահանայութիւն կ’առնեն, պատուէր ունին որ ժողովուրդէն տասանորդ առնեն օրէնքին համեմատ, այսինքն իրենց եղբայրներէն. թէպէտեւ անոնք Աբրահամին երանքէն ելեր են.
Եւ որք յորդւոցն Ղեւեայ զքահանայութիւնն առնուն` պատուէր ունին տասանորդել զժողովուրդն ըստ օրինացն, այսինքն է զեղբարս իւրեանց. թէպէտ եւ ելեալ իցեն յերանացն Աբրահամու:

7:5: Եւ որք յորդւոցն Ղեւեայ զքահանայութիւնն առնուն, պատուէ՛ր ունին տասանորդել զժողովուրդն՝ ըստ օրինացն. ա՛յսինքն է՝ զեղբա՛րս իւրեանց. թէպէտ եւ ելեալ իցեն յերանացն Աբրահամու[4743]։
[4743] Ոմանք. Որպիսի ոք է սա։
5 Եւ Ղեւիի զաւակներից նրանք, որ քահանայութիւն են ստանում, իրաւունք ունեն, ըստ օրէնքի, տասանորդ վերցնելու ժողովրդից, այսինքն՝ իրենց եղբայրներից, թէկուզ եւ վերջիններս Աբրահամի զաւակներ լինեն:
5 Ղեւիին որդիներէն եղողները, որոնք քահանայութիւն կ’առնեն, պատուէր ունին որ ժողովուրդէն տասանորդ առնեն օրէնքին համեմատ, այսինքն իրենց եղբայրներէն. թէպէտեւ անոնք Աբրահամին երանքէն ելեր են.
zohrab-1805▾ eastern-1994▾ western am▾
7:55: Получающие священство из сынов Левииных имеют заповедь--брать по закону десятину с народа, то есть со своих братьев, хотя и сии произошли от чресл Авраамовых.
7:5  καὶ οἱ μὲν ἐκ τῶν υἱῶν λευὶ τὴν ἱερατείαν λαμβάνοντες ἐντολὴν ἔχουσιν ἀποδεκατοῦν τὸν λαὸν κατὰ τὸν νόμον, τοῦτ᾽ ἔστιν τοὺς ἀδελφοὺς αὐτῶν, καίπερ ἐξεληλυθότας ἐκ τῆς ὀσφύος ἀβραάμ·
7:5. καὶ (And) οἱ (the-ones) μὲν (indeed) ἐκ (out) τῶν (of-the-ones) υἱῶν (of-sons) Λευεὶ (of-a-Leuei) τὴν (to-the-one) ἱερατίαν (to-a-sacreding-unto) λαμβάνοντες ( taking ) ἐντολὴν (to-a-finishing-in) ἔχουσιν (they-hold) ἀποδεκατοῖν (to-en-tenth-off) τὸν (to-the-one) λαὸν (to-a-people) κατὰ (down) τὸν (to-the-one) νόμον, (to-a-a-parcelee,"τοῦτ' (the-one-this) ἔστιν (it-be) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ) αὐτῶν, (of-them,"καίπερ (and-very) ἐξεληλυθότας ( to-having-had-come-to-come-out ) ἐκ (out) τῆς (of-the-one) ὀσφύος (of-a-loin) Ἀβραάμ: (of-an-Abraam)
7:5. et quidem de filiis Levi sacerdotium accipientes mandatum habent decimas sumere a populo secundum legem id est a fratribus suis quamquam et ipsi exierunt de lumbis AbrahaeAnd indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.
5. And they indeed of the sons of Levi that receive the priest’s office have commandment to take tithes of the people according to the law, that is, of their brethren, though these have come out of the loins of Abraham:
7:5. And indeed, those who are from the sons of Levi, having received the priesthood, hold a commandment to take tithes from the people in accord with the law, that is, from their brothers, even though they also went forth from the loins of Abraham.
7:5. And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:
And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

5: Получающие священство из сынов Левииных имеют заповедь--брать по закону десятину с народа, то есть со своих братьев, хотя и сии произошли от чресл Авраамовых.
7:5  καὶ οἱ μὲν ἐκ τῶν υἱῶν λευὶ τὴν ἱερατείαν λαμβάνοντες ἐντολὴν ἔχουσιν ἀποδεκατοῦν τὸν λαὸν κατὰ τὸν νόμον, τοῦτ᾽ ἔστιν τοὺς ἀδελφοὺς αὐτῶν, καίπερ ἐξεληλυθότας ἐκ τῆς ὀσφύος ἀβραάμ·
7:5. et quidem de filiis Levi sacerdotium accipientes mandatum habent decimas sumere a populo secundum legem id est a fratribus suis quamquam et ipsi exierunt de lumbis Abrahae
And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.
7:5. And indeed, those who are from the sons of Levi, having received the priesthood, hold a commandment to take tithes from the people in accord with the law, that is, from their brothers, even though they also went forth from the loins of Abraham.
7:5. And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-10: С неумолимою убедительностью и последовательностью апостол выяснением величия Мелхиседека ведет слушателей к признанию величия Сына Божия, прообразованного Мелхиседеком. Мелхиседек оказывается выше сынов Левии. Он получил десятину с Авраама, самого родоначальника Левиина, и, так сказать, от самого Левии (9-10: ст.), родоначальника ветхозаветного священства. Наконец, Мелхиседек даже благословил Авраама (и Левию), в чем проявилась, так сказать, крайнейшая степень превосходства Мелхиседека, ибо несомненно меньшее от большего благословляется. В своих сравнениях священства Мелхиседекова и Левитского апостол не оставляет мельчайших подробностей для доказательства превосходства первого над последним. Так, в 8: ст. он указывает превосходство и в том, что, между тем как в Левитском священстве десятинами почиталось, так сказать, родовое священство, постоянно освежаемое новыми и новыми носителями его взамен умирающих, в Мелхиседеке почтено как бы личное священство без отношения ко всякому преемству, в данном случае как бы несуществующему ("имеющий о себе свидетельство, что он живет..." ср. 3: ст.).
Adam Clarke: Commentary on the Bible - 1831
7:5: They that are of the sons of Levi - The priests who are of the posterity of the Levites, and receive the priesthood in virtue of their descent from Aaron, have authority from the law of God to receive tithes from the people.
According to the law - That is, the Levites received a tenth from the people. The priests received a tenth of this tenth from the Levites, who are here called their brethren, because they were of the same tribe, and employed in the same sacred work. The apostle is proceeding to show that Melchisedec was greater even than Abraham, the head of the fathers, for to him Abraham gave tithes; and as the Levites were the posterity of Abraham, they are represented here as paying tithes to Melchisedec through him. Yet Melchisedec was not of this family, and therefore must be considered as having a more honorable priesthood than even Aaron himself; for he took the tenth from Abraham, not for his maintenance, for he was a king, but in virtue of his office as universal high priest of all that region.
Albert Barnes: Notes on the Bible - 1834
7:5: And verily they that are of the sons of Levi - The meaning of this verse is, that the Levitical priests had a right to receive tithes of their brethren, but still that they were inferior to Melchizedek. The apostle admits that their superiority to the rest of the people was shown by the fact that they had a right to require of them the tenth part of the productions of the land for their maintenance, and for the support of religion. But still he says, that their inferiority to Melchizedek, and consequently to Christ as a priest, was shown by the fact that the illustrious ancestor of all the Jewish people, including the priests as well as others, had confessed his inferiority to Melchizedek by paying him tithes.
Who receive the office of the priesthood - Not all the descendants of Levi were priests. The apostle, therefore, specifies particularly those who "received this office," as being those whom he specially designed, and as those whose inferiority to Christ as a priest it was his object to show.
Have a commandment to take tithes - Have by the Law a commission, or a right to exact tithes of the people. Deu 14:22, Deu 14:27-29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: who: Heb 5:4; Exo 28:1; Num 16:10, Num 16:11, Num 17:3-10, Num 18:7, Num 18:21-26
to take: Lev 27:30-33; Num 18:26-32; Ch2 31:4-6; Neh 13:10
come: Heb 7:10; Gen 35:11, Gen 46:26; Exo 1:5; Kg1 8:19
Geneva 1599
7:5 And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they (b) come out of the loins of Abraham:
(b) Were begotten by Abraham.
John Gill
7:5 And verily they that are of the sons of Levi,.... Or Levites; who are of the tribe of Levi, whose descent is from him:
who receive the office of the priesthood; as some of them were priests, though not all; and the Levites therefore are sometimes called priests. R. Joshua ben Levi says, that in twenty four places the priests are called Levites; and this is one of them, Ezek 44:15 "and the priests and Levites", &c. (k).
these have a commandment to take tithes of the people according to the law; the ceremonial law, Num 18:20, these they took of all the people of Israel in the rest of the tribes, by the commandment of God, on account of their service in the tabernacle; and because they had no inheritance in the land; and to show that the Israelites held their land of God himself:
that is, of their brethren, though they come out of the loins of Abraham; who are their brethren and kinsmen according to the flesh, though of different tribes; and from these they receive, notwithstanding they are the sons of Abraham: but here a difficulty arises, how the Levites that were priests can be said to receive tithes from the people, when they received the tenth part of the tithes, or the tithe of tithes from the Levites, Num 18:26, but it should be observed, that it was not necessary that the Levites should give these tithes to the priests themselves; an Israelite might do it, and so give the Levites the less; on which account the priests may be said to receive from the people; besides, Ezra in his time ordered, that the first tithe should not be given to the Levites, but to the priests, because they would not go up with him to Jerusalem (l).
(k) T. Bab. Yebamot, fol. 86. 2. & Becorot, fol. 4. 1. (l) Maimon. Hilchot Maaser, c. 1. sect. 4.
John Wesley
7:5 The sons of Levi take tithes of their brethren - Sprung from Abraham as well as themselves. The Levites therefore are greater than they; but the priests are greater than the Levites, the patriarch Abraham than the priests, and Melchisedec than him.
Robert Jamieson, A. R. Fausset and David Brown
7:5 sons of Levi--namely, those alone who belonged to the family of Aaron, to whom the priesthood was restricted. Tithes originally paid to the whole tribe of Levi, became at length attached to the priesthood.
according to the law--sanctioned by Jehovah (Heb 9:19).
of their brethren--with whom, in point of natural descent, they are on a level.
though, &c.--Though thus on a level by common descent from Abraham, they yet pay tithe to the Levites, whose brethren they are. Now the Levites are subordinate to the priests; and these again to Abraham, their common progenitor; and Abraham to Melchisedec. "How great" (Heb 7:4) then, must this Melchisedec be in respect to his priesthood, as compared with the Levitical, though the latter received tithes! and now unspeakably great must "the Son of God" be, to whom, as the sacerdotal archetype (in God's purpose), Melchisedec was made like! Thus compare the "consider," Heb 7:4, in the case of Melchisedec, the type, with the "consider" (Greek, "contemplate attentively," see on Heb 3:1, a stronger word than here) in the case of Christ, the archetype.
7:67:6: Իսկ չհամարեա՛լն յազգս ՚ի նոցանէ՝ տասանորդեա՛ց զԱբրահամ. եւ զնա որ զաւետիսն ընկալեալ էր՝ օրհնեա՛ց[4744]։ [4744] Ոմանք. Իսկ չհամարելն յազ՛՛։ Այլք. Որոյ զաւետիսն ըն՛՛։
6 Իսկ նրանց ազգատոհմից չհամարուածը տասանորդ վերցրեց Աբրահամից եւ օրհնեց նրան, ով ընդունել էր խոստումը:
6 Բայց անիկա, որուն ազգահամարը անոնցմէ չէր, Աբրահամէն տասանորդ առաւ ու օրհնեց զանիկա՝ որ խոստումներ առած էր։
իսկ չհամարեալն յազգս ի նոցանէ` տասանորդեաց զԱբրահամ, եւ զնա որոյ զաւետիսն ընկալեալ էր` օրհնեաց:

7:6: Իսկ չհամարեա՛լն յազգս ՚ի նոցանէ՝ տասանորդեա՛ց զԱբրահամ. եւ զնա որ զաւետիսն ընկալեալ էր՝ օրհնեա՛ց[4744]։
[4744] Ոմանք. Իսկ չհամարելն յազ՛՛։ Այլք. Որոյ զաւետիսն ըն՛՛։
6 Իսկ նրանց ազգատոհմից չհամարուածը տասանորդ վերցրեց Աբրահամից եւ օրհնեց նրան, ով ընդունել էր խոստումը:
6 Բայց անիկա, որուն ազգահամարը անոնցմէ չէր, Աբրահամէն տասանորդ առաւ ու օրհնեց զանիկա՝ որ խոստումներ առած էր։
zohrab-1805▾ eastern-1994▾ western am▾
7:66: Но сей, не происходящий от рода их, получил десятину от Авраама и благословил имевшего обетования.
7:6  ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν δεδεκάτωκεν ἀβραάμ, καὶ τὸν ἔχοντα τὰς ἐπαγγελίας εὐλόγηκεν.
7:6. ὁ (the-one) δὲ (moreover) μὴ (lest) γενεαλογούμενος (being-generation-fortheed-unto) ἐξ (out) αὐτῶν (of-them) δεδεκάτωκεν (it-had-come-to-en-tenth) Ἀβραάμ, (of-an-Abraam,"καὶ (and) τὸν (to-the-one) ἔχοντα (to-holding) τὰς (to-the-ones) ἐπαγγελίας (to-messagings-upon-unto) εὐλόγηκεν . ( it-had-come-to-goodly-forthee-unto )
7:6. cuius autem generatio non adnumeratur in eis decimas sumpsit Abraham et hunc qui habebat repromissiones benedixitBut he, whose pedigree is not numbered among them, received tithes of Abraham and blessed him that had the promises.
6. but he whose genealogy is not counted from them hath taken tithes of Abraham, and hath blessed him that hath the promises.
7:6. But this man, whose lineage is not enumerated with them, received tithes from Abraham, and he blessed even the one who held the promises.
7:6. But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises:

6: Но сей, не происходящий от рода их, получил десятину от Авраама и благословил имевшего обетования.
7:6  ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν δεδεκάτωκεν ἀβραάμ, καὶ τὸν ἔχοντα τὰς ἐπαγγελίας εὐλόγηκεν.
7:6. cuius autem generatio non adnumeratur in eis decimas sumpsit Abraham et hunc qui habebat repromissiones benedixit
But he, whose pedigree is not numbered among them, received tithes of Abraham and blessed him that had the promises.
7:6. But this man, whose lineage is not enumerated with them, received tithes from Abraham, and he blessed even the one who held the promises.
7:6. But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:6: Blessed him that had the promises - This is a continuation of the same argument, namely, to show the superiority of Melchisedec; and, in consequence, to prove the superiority of the priesthood of Christ beyond that of Aaron. As in the seed of Abraham all the nations of the earth were to be blessed, Abraham received a sacerdotal blessing from Melchisedec, who was the representative of the Messiah, the promised seed, to show that it was through him, as the high priest of the human race, that this blessing was to be derived on all mankind.
Albert Barnes: Notes on the Bible - 1834
7:6: But he whose descent is not counted from them - Melchizedek. The word "descent" is "pedigree" in the margin. The meaning is, that he was not "in the same genealogy" - μὴ γενεαλογούμενος mē genealogoumenos - he was not of the order of Levitical priests. That Melchizedek is meant there can be no doubt; at the same time, also, the thought is presented with prominence on which Paul so much insists, that he was of a different order from the Levitical priesthood.
And blessed him - Blessed him as a priest of God; blessed him in such a manner as to imply acknowledged superiority; see Heb 7:1.
That had the promises - The promise that he should have a numerous posterity; that in him all the nations of the earth should be blessed; see Heb 6:12-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: descent: Gr. pedigree, Heb 7:3
received: Heb 7:4; Gen 14:19, Gen 14:20
had: Heb 6:13-15, Heb 11:13, Heb 11:17; Gen 12:2, Gen 12:13, Gen 13:14-17, Gen 17:4-8, Gen 22:17, Gen 22:18; Act 3:25; Rom 4:13, Rom 9:4; Gal 3:16
John Gill
7:6 But he whose descent is not counted from them, &c. That is, Melchizedek, whose genealogy or pedigree is not reckoned from the Levites, nor from any from whom they descend; his lineal descent is not the same with theirs; and so did not receive tithes by any law, as they did, but by virtue of his superiority: received tithes of Abraham; not from the people, or his brethren, but from Abraham, the father of the people of Israel, and of Levi himself:
and blessed him that had the promises; of a Son, and of the Messiah, that should spring from him, in whom all nations should be blessed, and of the land of Canaan, and of the blessings of grace and glory. This shows that Melchizedek had a descent, though it was not known; and that, since his descent was not the same with the Levites, he was a more proper type of Christ, who belonged not to that, but another tribe.
John Wesley
7:6 He who is not from them - The Levites Blessed - Another proof of his superiority. Even him that had the promises - That was so highly favoured of God. When St. Paul speaks of Christ, he says, "the promise;" promises refer to other blessings also.
Robert Jamieson, A. R. Fausset and David Brown
7:6 he whose descent is not counted from them--not from "the sons of Levi," as those "who receive the priesthood." This verse explains "without descent" (Greek, "genealogy" in both verses, Heb 7:3). He who needs not, as the Levitical priests, to be able to trace his genealogy back to Levi.
received--Greek, "hath received tithes."
blessed--Greek, "hath blessed." The perfect tense implies that the significance of the fact endures to the present time.
him that had--"the possessor of the promises," Abraham's peculiar distinction and designation. Paul exalts Abraham in order still more to exalt Melchisedec. When Christ is the subject, the singular "promise" is used. "The promises" in the plural, refer to God's promise of greatness to himself and his seed, and of the possession of Canaan, twice repeated before the blessing of Melchisedec. As the priests, though above the people (Heb 7:7) whom it was their duty to "bless," were yet subordinate to Abraham; and as Abraham was subordinate to Melchisedec, who blessed him, Melchisedec must be much above the Levitical priests.
7:77:7: Զի առանց ամենայն հակառակութեան, նուազն ՚ի լաւէ՛ անտի օրհնեսցի։
7 Արդ, ամէն հակաճառութիւնից վեր է այն, որ օրհնողն աւելի բարձր է, քան օրհնուողը:
7 Սակայն անհակառակելի բան մըն է, որ պզտիկը մեծէն կ’օրհնուի։
Զի առանց ամենայն հակառակութեան` նուազն ի լաւէ անտի օրհնեսցի:

7:7: Զի առանց ամենայն հակառակութեան, նուազն ՚ի լաւէ՛ անտի օրհնեսցի։
7 Արդ, ամէն հակաճառութիւնից վեր է այն, որ օրհնողն աւելի բարձր է, քան օրհնուողը:
7 Սակայն անհակառակելի բան մըն է, որ պզտիկը մեծէն կ’օրհնուի։
zohrab-1805▾ eastern-1994▾ western am▾
7:77: Без всякого же прекословия меньший благословляется большим.
7:7  χωρὶς δὲ πάσης ἀντιλογίας τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται.
7:7. χωρὶς (Of-spaced) δὲ (moreover) πάσης (of-all) ἀντιλογίας (of-an-ever-a-one-fortheeing-unto) τὸ (the-one) ἔλαττον (more-lackened) ὑπὸ (under) τοῦ (of-the-one) κρείττονος (of-more-superior) εὐλογεῖται. (it-be-goodly-fortheed-unto)
7:7. sine ulla autem contradictione quod minus est a meliore benediciturAnd without all contradiction, that which is less is blessed by the better.
7. But without any dispute the less is blessed of the better.
7:7. Yet this is without any contradiction, for what is less should be blessed by what is better.
7:7. And without all contradiction the less is blessed of the better.
And without all contradiction the less is blessed of the better:

7: Без всякого же прекословия меньший благословляется большим.
7:7  χωρὶς δὲ πάσης ἀντιλογίας τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται.
7:7. sine ulla autem contradictione quod minus est a meliore benedicitur
And without all contradiction, that which is less is blessed by the better.
7:7. Yet this is without any contradiction, for what is less should be blessed by what is better.
7:7. And without all contradiction the less is blessed of the better.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:7: The less is blessed of the better - That the superior blesses the inferior is a general proposition; but Abraham was blessed of Melchisedec, therefore Melchisedec was greater than Abraham. "The blessing here spoken of," says Dr. Macknight, "is not the simple wishing of good to others, which may be done by inferiors to superiors; but it is the action of a person authorized to declare God's intention to bestow good things on another. In this manner Isaac and Jacob blessed their children under a prophetic impulse; in this manner the priests under the law blessed the people; in this manner, likewise, Melchisedec, the priest of the most high God, blessed Abraham."
Albert Barnes: Notes on the Bible - 1834
7:7: And without all contradiction - It is an admitted principle; a point about which there can be no dispute.
The less is blessed of the better - The act of pronouncing a blessing is understood to imply superiority of rank, age, or station. So when a father lays his hand on his children and blesses them, it is understood to be the act of one superior in age, venerableness, and authority; when a prophet pronounced a blessing on the people, the same thing was understood, and the same is true also when a minister of religion pronounces a blessing on a congregation. It is the act of one who is understood to sustain an office above the people on whom the blessing is pronounced. This was understood of the Saviour when parents brought their children to him to lay his hands on them and bless them Mat 19:13; and the same was true of Jacob when dying he blessed the sons of Joseph; Heb 11:21; Gen. 48:5-20. The word "less" here means the one of inferior rank; who is less in office, honor, or age. It does not imply inferiority of moral or religious character, for this is not the point under consideration. The word "better" means one who is of superior office or rank, not one who has necessarily a purer or holier character. That Melchizedek was thus superior to Abraham, Paul says, is implied by the very declaration that he "blessed him." It is also seen to be true by the whole comparison. Abraham was a petty prince; an "Emir" - the head of a company of Nomades, or migratory shepherds, having, it is true, a large number of dependants, but still not having the rank here given to Melchizedek. Though called "a prophet" Gen 20:7, yet he is nowhere called either a priest or a king. In these respects, it was undoubted that he was inferior to Melchizedek.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: without: Ti1 3:16
the less: Heb 11:20, Heb 11:21; Gen. 27:20-40, Gen 28:1-4, Gen 47:7-10, Gen 48:15-20, Gen 49:28; Num 6:23-27; Deu 32:1; Sa2 6:20; Kg1 8:55; Ch2 30:27; Luk 24:50, Luk 24:51; Co2 13:14
Geneva 1599
7:7 And (c) without all contradiction the less is blessed of the better.
(c) He speaks of the public blessing which the priests used.
John Gill
7:7 And without all contradiction the less is blessed of the greater. This is a self-evident truth, and is undeniable; it admits of no controversy, and cannot be gainsaid, that he that blesseth is greater in that respect than he that is blessed by him; as the priests were greater in their office than the people who were blessed by them; and so Melchizedek, as a priest of the most high God, and as blessing Abraham, was greater than he; and so must be greater than the Levites, who sprung from him; and his priesthood be more excellent than theirs; and consequently Christ, his antitype, and who was of his order, must be greater too; which is the design of the apostle throughout the whole of his reasoning.
John Wesley
7:7 The less is blessed - Authoritatively, of the greater.
Robert Jamieson, A. R. Fausset and David Brown
7:7 The principle that the blesser is superior to him whom he blesses, holds good only in a blessing given with divine authority; not merely a prayerful wish, but one that is divinely efficient in working its purport, as that of the patriarchs on their children: so Christ's blessing, Lk 24:51; Acts 3:26.
7:87:8: Եւ աստ մա՛րդք մահկանացուք տասանո՛րդս առնուն. բայց անդ վկայեցաւ թէ կենդանի՛ է։ Եւ որպէս բանից կա՛րգ է ասել,
8 Եւ այստեղ մահկանացու մարդիկ են տասանորդներ առնում, բայց այնտեղ՝ նա, ով վկայում է, թէ կենդանի է:
8 Հոս՝ մահկանացու մարդիկ տասանորդ կ’առնեն, բայց հոն՝ անիկա կ’առնէ, որուն համար վկայուած է թէ կենդանի է։
Եւ աստ մարդք մահկանացուք տասանորդս առնուն. բայց անդ` [23]վկայեցաւ թէ կենդանի է:

7:8: Եւ աստ մա՛րդք մահկանացուք տասանո՛րդս առնուն. բայց անդ վկայեցաւ թէ կենդանի՛ է։ Եւ որպէս բանից կա՛րգ է ասել,
8 Եւ այստեղ մահկանացու մարդիկ են տասանորդներ առնում, բայց այնտեղ՝ նա, ով վկայում է, թէ կենդանի է:
8 Հոս՝ մահկանացու մարդիկ տասանորդ կ’առնեն, բայց հոն՝ անիկա կ’առնէ, որուն համար վկայուած է թէ կենդանի է։
zohrab-1805▾ eastern-1994▾ western am▾
7:88: И здесь десятины берут человеки смертные, а там--имеющий о себе свидетельство, что он живет.
7:8  καὶ ὧδε μὲν δεκάτας ἀποθνῄσκοντες ἄνθρωποι λαμβάνουσιν, ἐκεῖ δὲ μαρτυρούμενος ὅτι ζῇ.
7:8. καὶ (And) ὧδε (unto-which-moreover) μὲν (indeed) δεκάτας ( to-tenth ) ἀποθνήσκοντες ( dying-off ) ἄνθρωποι (mankinds) λαμβάνουσιν, (they-take,"ἐκεῖ (thither) δὲ (moreover) μαρτυρούμενος (being-witnessed-unto) ὅτι (to-which-a-one) ζῇ. (it-lifeth-unto)
7:8. et hic quidem decimas morientes homines accipiunt ibi autem contestatus quia vivitAnd here indeed, men that die receive tithes: but there, he hath witness that he liveth.
8. And here men that die receive tithes; but there one, of whom it is witnessed that he liveth.
7:8. And certainly, here, men who receive tithes still die; but there, he bears witness that he lives.
7:8. And here men that die receive tithes; but there he [receiveth them], of whom it is witnessed that he liveth.
And here men that die receive tithes; but there he [receiveth them], of whom it is witnessed that he liveth:

8: И здесь десятины берут человеки смертные, а там--имеющий о себе свидетельство, что он живет.
7:8  καὶ ὧδε μὲν δεκάτας ἀποθνῄσκοντες ἄνθρωποι λαμβάνουσιν, ἐκεῖ δὲ μαρτυρούμενος ὅτι ζῇ.
7:8. et hic quidem decimas morientes homines accipiunt ibi autem contestatus quia vivit
And here indeed, men that die receive tithes: but there, he hath witness that he liveth.
7:8. And certainly, here, men who receive tithes still die; but there, he bears witness that he lives.
7:8. And here men that die receive tithes; but there he [receiveth them], of whom it is witnessed that he liveth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:8: Here men that die receive tithes - The apostle is speaking of the ecclesiastical constitution of the Jews, which was standing at the time this epistle was written. Under the Jewish dispensation, though the priests were successively removed by death, yet they were as duly replaced by others appointed from the same family, and the payment of tithes was never interrupted. But as there is no account of Melchisedec ceasing to be a priest, or of his dying, he is represented as still living, the better to point him out as a type of Christ, and to show his priesthood to be more excellent than that which was according to the law, as an unchanging priesthood must be more excellent than that which was continually changing.
But there he receiveth them - The ὡδε, here, in the first clause of this verse refers to Mosaical institutions, as then existing: the εκει, there, in this clause refers to the place in Genesis (Gen 14:20) where it is related that Abraham gave tithes to Melchisedec, who is still considered as being alive or without a successor, because there is no account of his death, nor of any termination of his priesthood.
Albert Barnes: Notes on the Bible - 1834
7:8: And here men that die receive tithes - Another point showing the inferiority of the Levitical priesthood. They who thus received tithes, though by the right to do this they asserted a superiority over their brethren, were mortal. Like others, they would soon die; and in regard to the most essential things they were on a level with their brethren. They had no exemption from sickness, affliction, or bereavement, and death came to them with just as much certainty as he approached other men. The meaning of this is, that they are mortal like their brethren, and the design is to show the inferiority of their office by this fact. Its obvious and natural signification, in the apprehension of the great mass of readers, would not be, as the meaning has been supposed to be, that it refers "to the brief and mutable condition of the Levitical priesthood;" see Stuart in loco. Such an interpretation would not occur to anyone if it were not to avoid the difficulty existing in the correlative member of the verse where it is said of Melchizedek that "he liveth." But is the difficulty avoided then? Is it not as difficult to understand what is meant by his having an immutable and perpetual priesthood, as it is to know what is meant by his not dying literally? Is the one any more true than the other? Whatever difficulties, therefore, there may be, we are bound to adhere to the obvious sense of the expression here; a sense which furnishes also a just and forcible ground of comparison. It seems to me, therefore, that the simple meaning of this passage is, that, under the Levitical economy, those who received tithes were mortal, and were thus placed in strong contrast with him of whom it was said "he liveth." Thus, they were inferior to him - as a mortal is inferior to one who does not die; and thus also they must be inferior to him who was made a priest after the "order" of him who thus "lived."
But there - In contrast with "here" in the same verse. The reference here is to the account of Melchizedek, "Here," in the Levitical economy, men received tithes who are mortal; "there," in the account of Melchizedek, the case is different.
He receiveth them - Melchizedek - for so the connection evidently demands.
Of whom it is witnessed - Of whom the record is. There is not in Genesis, indeed, any direct record that he lives, but there is the absence of a record that he died, and this seems to have been regarded as in fact a record of permanency in the office; or as having an office which did not pass over to successors by the death of the then incumbent.
That he liveth - This is an exceedingly difficult expression, and one which has always greatly perplexed commentators. The fair and obvious meaning is, that all the record we have of Melchizedek is, that he was "alive;" or as Grotins says, the record is merely that he lived. We have no mention of his death. From anything that the record shows, it might appear that he continued to live on, and did not die. "Arguing from the record," therefore, there is a strong contrast between him and the Levitical priests, all of whom we know are mortal; Heb 7:23. The apostle is desirous of making out a contrast between them and the priesthood of Christ on "this point" among others, and in doing this, he appeals to the record in the Old Testament, and says that there was a case which furnished an intimation that the priestly office of the Messiah was not to pass over from him to others by death.
That case was, that he was expressly compared Psa 110:4 with Melchizedek, and that in the account of Melchizedek there was no record of his death. As to the force of this argument, it must be admitted that it would strike a Jew more impressively than it does most readers now; and it may not be improbable that the apostle was reasoning from some interpretation of the passages in Gen. 14: and Ps. cx., which was then pRev_alent, and which would then be conceded on all hands to be correct. If this was the admitted interpretation, and if there is no equivocation, or mere trick in the reasoning - as there cannot be shown to be - why should we not allow to the Jew a uniqueness of reasoning as we do to all other people? There are modes of reasoning and illustration in all nations, in all societies, and in all professions, which do not strike others as very forcible. The ancient philosophers had methods of reasoning which now seem weak to us; the lawyer often argues in a way which appears to be a mere quirk or quibble, and so the lecturer in science sometimes reasons.
The cause of all this may not be always that there is real quibble or quirk, in the mode of argumentation, but that he who reasons in this manner has in his view certain points which he regards as undisputed which do not appear so to us; or that he argues from what is admitted in the profession, or in the school where he is taught, which are not understood by those whom he addresses. To this should be added also the consideration, that Paul had a constant reference to the Messiah, and that it is possible that in his mind there was here a transition from the type to the antitype, and that the language which he uses may be stronger than if he had been speaking of the mere record of Melchizedek if he had found it standing by itself. Still his reasoning turns mainly on the fact that in the case of Melchizedek there was no one who had preceded him in that office, and that he had no successor, and, in regard to the matter in hand, it was all one as if he had been a perpetual priest, or had continued still alive.
(The reasoning in the whole passage is founded on the Scripture account of Melchizedek. He is not to be regarded absolutely, but typically. View him just as he appears in the record in Genesis, and the difficulty will be greatly lessened, if it do not altogether disappear. There, he is presented to us, in his typical character, as living. All notice of his death is studiously omitted with the express design, that, appearing only as a living priest, he might the better typify our immortal Redeemer. In this view, which indeed is so well brought out in the commentary above, "the apostle's argument unto the dignity, and pre-eminence of Melchizedek above the Levitical priests, in this instance, is of an "unquestionable evidence." For, consider Melchizedek, not in his natural being and existence, which belongs not unto this mystery, but in his Scripture being and existence, and he is immortal, always living, wherein he is more excellent than those who were always obnoxious to death in the exercise of their office" - Owen. McKnight, observing that the Greek verb ζη zē here is not in the present, but the imperfect of the indicative, translates - lived, a priest all his life, in contradistinction from those who ceased to be priests at a certain age. But whatever view may be taken of the passage, whatever solution of the difficulty may be adopted, apology for the mode of reasoning may well be spared. An inspired writer needs it not. All his reasoning has, doubtless, a solid basis in truth. It is impossible he should proceed on any peculiarities or modes of reasoning, but such as are strictly true, the accuracy of which might, any where, and at any time, be admitted, by those who had the means and patience for a right understanding of them.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: men: Heb 7:23, Heb 9:27
he liveth: Heb 3:16, Heb 5:6, Heb 6:20, Heb 9:24, Heb 9:25; Joh 11:25, Joh 11:26, Joh 14:6, Joh 14:19; Rev 1:18
John Gill
7:8 And here men that die receive tithes, The priests and Levites were not only men, and mortal men, subject to death, but they did die, and so did not continue, by reason of death, Heb 7:24
but there he receiveth them, of whom it is witnessed that he liveth; which is to be understood of Melchizedek; who is not opposed to men, as if he was not a man, nor to mortal men, but to men that die; nor is he said to be immortal, but to live: and this may respect the silence of the Scripture concerning him, which gives no account of his death; and may be interpreted of the perpetuity of his priesthood, and of his living in his antitype Christ; and the testimony concerning him is in Ps 110:4.
John Wesley
7:8 And here - In the Levitical priesthood. But there - In the case of Melchisedec. He of whom it is testified that he liveth - Who is not spoken of as one that died for another to succeed him; but is represented only as living, no mention being made either of his birth or death.
Robert Jamieson, A. R. Fausset and David Brown
7:8 Second point of superiority: Melchisedec's is an enduring, the Levitical a transitory, priesthood. As the law was a parenthesis between Abraham's dispensation of promise of grace, and its enduring fulfilment at Christ's coming (Rom 5:20, Greek, "The law entered as something adscititious and by the way"): so the Levitical priesthood was parenthetical and temporary, between Melchisedec's typically enduring priesthood, and its antitypical realization in our ever continuing High Priest, Christ.
here--in the Levitical priesthood.
there--in the priesthood after the order of Melchisedec. In order to bring out the typical parallel more strongly, Paul substitutes, "He of whom it is witnessed that he liveth," for the more untypical, "He who is made like to Him that liveth." Melchisedec "liveth" merely in his official capacity, his priesthood being continued in Christ. Christ, on the other hand, is, in His own person, "ever living after the power of an endless life" (Heb 7:16, Heb 7:25). Melchisedec's death not being recorded, is expressed by the positive term "liveth," for the sake of bringing into prominence the antitype, Christ, of whom alone it is strictly and perfectly true, "that He liveth."
7:97:9: թէ Աբրահամա՛ւ եւ Ղեւի՛ իսկ որ զտասանորդսն առնոյր, տասանորդեցա՛ւ[4745]. [4745] Ոմանք. Որ եւ զտասանորդսն։
9 Եւ ինչպէս խօսքի կարգ է ասել, Ղեւին իսկ, որ տասանորդներ էր առնում, Աբրահամի միջոցով տասանորդ տալու ենթարկուեց,
9 Կրնայ ըսուիլ թէ Ղեւին ալ, որ տասանորդ կ’առնէ, Աբրահամին ձեռքով տասանորդ տուաւ.
Եւ որպէս բանից կարգ է ասել, թէ Աբրահամաւ եւ Ղեւի իսկ որ զտասանորդսն առնոյր` տասանորդեցաւ:

7:9: թէ Աբրահամա՛ւ եւ Ղեւի՛ իսկ որ զտասանորդսն առնոյր, տասանորդեցա՛ւ[4745].
[4745] Ոմանք. Որ եւ զտասանորդսն։
9 Եւ ինչպէս խօսքի կարգ է ասել, Ղեւին իսկ, որ տասանորդներ էր առնում, Աբրահամի միջոցով տասանորդ տալու ենթարկուեց,
9 Կրնայ ըսուիլ թէ Ղեւին ալ, որ տասանորդ կ’առնէ, Աբրահամին ձեռքով տասանորդ տուաւ.
zohrab-1805▾ eastern-1994▾ western am▾
7:99: И, так сказать, сам Левий, принимающий десятины, в [лице] Авраама дал десятину:
7:9  καὶ ὡς ἔπος εἰπεῖν, δι᾽ ἀβραὰμ καὶ λευὶ ὁ δεκάτας λαμβάνων δεδεκάτωται,
7:9. καὶ (And) ὡς (as) ἔπος (to-a-word) εἰπεῖν, (to-have-had-said,"δι' (through) Ἀβραὰμ (of-an-Abraam) καὶ (and) Λευεὶς (a-Leueis) ὁ (the-one) δεκάτας ( to-tenth ) λαμβάνων (taking) δεδεκάτωται, (it-had-come-to-be-en-tenthed,"
7:9. et ut ita dictum sit per Abraham et Levi qui decimas accipit decimatus estAnd (as it may be said) even Levi who received tithes paid tithes in Abraham:
9. And, so to say, through Abraham even Levi, who receiveth tithes, hath paid tithes;
7:9. And so it may be said that even Levi, who received tithes, was himself a tithe through Abraham.
7:9. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.
And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham:

9: И, так сказать, сам Левий, принимающий десятины, в [лице] Авраама дал десятину:
7:9  καὶ ὡς ἔπος εἰπεῖν, δι᾽ ἀβραὰμ καὶ λευὶ ὁ δεκάτας λαμβάνων δεδεκάτωται,
7:9. et ut ita dictum sit per Abraham et Levi qui decimas accipit decimatus est
And (as it may be said) even Levi who received tithes paid tithes in Abraham:
7:9. And so it may be said that even Levi, who received tithes, was himself a tithe through Abraham.
7:9. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:9: And as I may so say - Και ὡς επος ειπειν· And so to speak a word. This form of speech, which is very frequent among the purest Greek writers, is generally used to soften some harsh expression, or to limit the meaning when the proposition might otherwise appear to be too general. It answers fully to our so to speak - as one would say - I had almost said - in a certain sense. Many examples of its use by Aristotle, Philo, Lucian, Josephus, Demosthenes, Aeschines, and Plutarch, may be seen in Raphelius and Kypke.
Payed tithes in Abraham - The Levites, who were descendants of Abraham, paid tithes to Melchisedec δια through, Abraham, their progenitor and representative.
Albert Barnes: Notes on the Bible - 1834
7:9: And as I may so say - So to speak - ὡς ἔπος εἰπεῖν hō s epos eipein. For numerous examples in the classic writers of this expression, see Wetstein in loc. It is used precisely as it is with us when we say "so to speak," or "if I may be allowed the expression." It is employed when what is said is not strictly and literally true, but when it amounts to the same thing, or when about the same idea is conveyed. "It is a "softening down" of an expression which a writer supposes his readers may deem too strong, or which may have the appearance of excess or severity. It amounts to an indirect apology for employing an unusual or unexpected assertion or phrase." "Prof. Stuart." Here Paul could not mean that Levi had actually paid tithes in Abraham - for he had not then an existence; or that Abraham was his representative - for there had been no appointment of Abraham to act in that capacity by Levi; or that the act of Abraham was imputed or reckoned to Levi, for that was not true, and would not have been pertinent to the case if it were so. But it means, that in the circumstances of the case, the same thing occurred in regard to the superiority of Melchizedek, and the inferiority of the Levitical priesthood, as if Levi had been present with Abraham, and had himself actually paid tithes on that occasion. This was so because Abraham was the distinguished ancestor of Levi, and when an ancestor has done an act implying inferiority of rank to another, we feel as if the whole family or all the descendants, by that act recognized the inferiority, unless something occurs to change the relative rank of the persons. Here nothing indicating any such change had occurred. Melchizedek had no descendants of which mention is made, and the act of Abraham, as the head of the Hebrew race, stood therefore as if it were the act of all who descended from him.
Levi - The ancestor of the whole Levitical priesthood, and from whom they received their name. He was the third son of Jacob and Leah, and was born in Mesopotamia. On account of the conduct of Simeon and Levi toward Shechem, for the manner in which he had treated their sister Dinah Gen 34:25, and which Jacob characterized as "cruelty" Gen 49:5-6, Jacob said that they should be "scattered in Israel." Gen 49:7. Afterward the whole tribe of Levi was chosen by God to execute the various functions of the priesthood, and were "scattered" over the land, having no inheritance of their own, but deriving their subsistence from the offerings of the people; Num 3:6 ff. Levi is here spoken of as the ancestor of the tribe, or collectively to denote the entire Jewish priesthood.
Who receiveth tithes - That is, his descendants, the priests and Levites, receive tithes.
Payed tithes in Abraham - It is the same as if he had payed tithes in or by Abraham.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: payed: Heb 7:4; Gen 14:20; Rom 5:12 *marg.
Geneva 1599
7:9 (4) And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.
(4) A twofold amplification: The first, that Melchizedek took the tithes as one immortal (that is, in respect that he is the figure of Christ, for his death is not mentioned, and David sets him forth as an everlasting Priest) but the Levitical priests, took tithes as mortal men, for they succeed one another: the second, that Levi himself, though yet in Abraham, was tithed by Melchizedek. Therefore the priesthood of Melchizedek (that is, Christ's, who is pronounced to be an everlasting Priest according to this order) is more excellent than the Levitical priesthood.
John Gill
7:9 And as l may so say,.... With truth, and with great propriety and pertinence:
Levi also who receiveth tithes; or the Levites, who receive tithes according to the law of Moses from the people of Israel:
paid tithes in Abraham; that is, to Melchizedek; and therefore Melchizedek must be greater than they, and his priesthood a more excellent one than theirs; since they who receive tithes from others gave tithes to him.
John Wesley
7:9 And even Levi, who received tithes - Not in person, but in his successors, as it were, paid tithes - In the person of Abraham.
Robert Jamieson, A. R. Fausset and David Brown
7:9 as I may so say--to preclude what he is about to say being taken in the mere literal sense; I may say that, virtually, Levi, in the person of his father Abraham, acknowledged Melchisedec's superiority, and paid tithes to him.
who receiveth tithes--(Compare Heb 7:5).
in Abraham--Greek, "by means of (by the hand of) Abraham"; through Abraham. "Paid tithes," literally, "hath been tithed," that is, been taken tithes of.
7:107:10: զի դե՛ռեւս յերա՛նս հօր իւրոյ էր՝ յորժամ ընդառա՛ջ եղեւ նմա Մելքիսեդեկ[4746]։ [4746] Ոմանք. Ընդ առաջն եղեւ նմա։
10 որովհետեւ նա դեռ իր հօր կողում էր, երբ Մելքիսեդեկը նրան ընդառաջ ելաւ:
10 Վասն զի տակաւին իր հօրը երանքն էր, երբ Մելքիսեդեկ զանիկա դիմաւորեց։
զի դեռ եւս յերանս հօր իւրոյ էր, յորժամ ընդ առաջ եղեւ նմա Մելքիսեդեկ:

7:10: զի դե՛ռեւս յերա՛նս հօր իւրոյ էր՝ յորժամ ընդառա՛ջ եղեւ նմա Մելքիսեդեկ[4746]։
[4746] Ոմանք. Ընդ առաջն եղեւ նմա։
10 որովհետեւ նա դեռ իր հօր կողում էր, երբ Մելքիսեդեկը նրան ընդառաջ ելաւ:
10 Վասն զի տակաւին իր հօրը երանքն էր, երբ Մելքիսեդեկ զանիկա դիմաւորեց։
zohrab-1805▾ eastern-1994▾ western am▾
7:1010: ибо он был еще в чреслах отца, когда Мелхиседек встретил его.
7:10  ἔτι γὰρ ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν ὅτε συνήντησεν αὐτῶ μελχισέδεκ.
7:10. ἔτι (if-to-a-one) γὰρ (therefore) ἐν (in) τῇ (unto-the-one) ὀσφύϊ (unto-a-loin) τοῦ (of-the-one) πατρὸς (of-a-father) ἦν (it-was) ὅτε (which-also) συνήντησεν ( it-together-ever-a-oned-unto ) αὐτῷ ( unto-it ," Μελχισεδέκ . ( a-Melchisedek )
7:10. adhuc enim in lumbis patris erat quando obviavit ei MelchisedechFor he was yet in the loins of his father when Melchisedech met him.
10. for he was yet in the loins of his father, when Melchizedek met him.
7:10. For he was still in the loins of his father, when Melchizedek met him.
7:10. For he was yet in the loins of his father, when Melchisedec met him.
For he was yet in the loins of his father, when Melchisedec met him:

10: ибо он был еще в чреслах отца, когда Мелхиседек встретил его.
7:10  ἔτι γὰρ ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν ὅτε συνήντησεν αὐτῶ μελχισέδεκ.
7:10. adhuc enim in lumbis patris erat quando obviavit ei Melchisedech
For he was yet in the loins of his father when Melchisedech met him.
7:10. For he was still in the loins of his father, when Melchizedek met him.
7:10. For he was yet in the loins of his father, when Melchisedec met him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:10: For he was yet in the loins of his father - That is, Levi was seminally included in Abraham, his forefather.
Albert Barnes: Notes on the Bible - 1834
7:10: For he was yet in the loins of his father - Abraham is here called the father of Levi, by a common use of the word, referring to a more remote ancestor than the literal father. The meaning of the apostle is, that he was even then, in a certain sense, in the loins of Abraham, when Melchizedek met him; or it was all the same as if he were there, and had then an existence. The relation which subsisted between him and Abraham, in the circumstances of the case, implied the same thing as if he had then been born, and had acted for himself by paying tithes. Instances of this occur constantly. A father sells a farm, to which his son would he heir, and it is the same as if the son had sold it. He has no more control over it than if he had been present and disposed of it himself. A father acknowledges fealty to a government for a certain title or property which is to descend to his heirs, and it is all one as if the heir had himself done it; and it is not improper to say that it is the same as if he had been there and acted for himself.
For some valuable remarks on the nature of the reasoning here employed, see Stuart on the Hebrews; Excursus xiv. The reasoning here is, indeed, especially such as would be suited to impress a Jewish mind, and perhaps more forcibly than it does ours. The Jews valued themselves on the dignity and honor of the Levitical priesthood, and it was important to show them on their own principles, and according to their own sacred writings, that the great ancestor of all the Levitical community had himself acknowledged his inferiority to one who was declared also in their own writings Psa 110:1-7 to be like the Messiah, or who was of the same "order." At the same time, the reasoning concedes nothing false; and conveys no wrong impression. It is not mere fancy or accommodation, nor is it framed on allegory or cabalistic principles. It is founded in truth, and such as might be used anywhere, where regard was shown to pedigree, or respect was claimed on account of the illustrious deeds of an ancestor. It would be regarded as sound reasoning in a country like England, where titles and ranks are recognized, and where various orders of nobility exist. The fact that a remote ancestor had done homage or fealty to the ancestor of another class of titled birth, would be regarded as proof of acknowledged inferiority in the family, and might be used with force and propriety in an argument. Paul has done no more than this.
(Several excellent and evangelical commentators explain the passage on the principle of representations, the admission of which relieves it from many difficulties. If we allow that Abraham was the representative of his seed, and of the sons of Levi among the number, then they unquestionably may be said to have paid tithes in him, in a most obvious and intelligible sense. That Abraham is to be here regarded, as not only the natural but covenant head of Israel, is argued from what is said in Psa 110:6, of his having "had the promises," which promises manifestly did not belong to him alone, but to him and to his seed, Gen 17:4-9. The land of Canaan never was actually given to Abraham. He obtained the promise or grant of it, as the representative of his posterity, who came to its enjoyment when four hundred years had expired. By those who adopt this view, the passage is supposed to contain an illustration of the manner in which Adam and Christ represent those who respectively belong to them.
And here let it be noticed, that the objection against Abraham's representative character, grounded by our author on the fact, "that there had been no appointment of Abraham to act in that capacity by Levi," might with equal force be urged against the representation of Adam and Christ, which the reader will find established in the supplementary notes on Rom. 5. As to the force of the argument, on this principle, there can be no doubt. If the representative, the covenant, as well as the natural head, of the sons of Levi, paid tithes and acknowledged inferiority to Melchizedek, their inferiority follows as a matter of course. They are supposed to be comprehended in their head. "This," says Mr. Scott, "incontestibly proved the inferiority of the Levitical priesthood to that of the Messiah, nay, its absolute dependence on him, and subserviency to him;" and, we may add, is sound reasoning alike in every country, in Palestine and in ours, in England or America. On the whole we cannot but think that whatever difficulties some may have in admitting the principle of representation here, far greater difficulties lie on the other side.
Even Prof. Stuart, in his celebrated 14th Excursus, (which for ingenuity deserves, perhaps, all the praise awarded by Bloomfield, Barnes, and others,) resolves the apostle's reasoning into a mere "argumentum a. d. hominem," although, in the passage, there is no evidence of any such thing. He has indeed instanced two cases of "argumentum a. d. hominem," or rather two passages, in both of which the same example occurs Mat 12:27; Luk 11:19. But if the reader consult these passages, he will find that mistake is impossible. The plainest indication is given, that the argument proceeds on the principle of all adversary. It would require no small ingenuity, however, to press this passage into the same rank with those now quoted. It clearly belongs to a different class, and the apostle proceeds with his argument, without the slightest indication that it was grounded rather on what was admitted, than on what was strictly true.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: Heb 7:5; Gen 35:11, Gen 46:26; Kg1 8:19
John Gill
7:10 For he was yet in the loins of his father,.... Abraham; namely, Levi and his whole posterity; which is to be understood seminally, just as all mankind were in the loins of Adam, when he sinned and fell, and so they sinned and fell in him; and so Levi was in Abraham's loins,
when Melchisedec met him; which, as it proves Melchizedek to be greater than Levi, and much more Jesus Christ, who is a priest of his order, which is the grand thing the apostle has in view; so it serves to illustrate several points of doctrine, in which either of the public heads, Adam and Christ, are concerned, with respect to their seed and offspring; such as personal election in Christ, an eternal donation of all blessings of grace to the elect in him, eternal justification in him, the doctrine of original sin, and the saints' crucifixion, burial, resurrection, and session in Christ, and together with him.
Robert Jamieson, A. R. Fausset and David Brown
7:10 in the loins of his father--that is, forefather Abraham. Christ did not, in this sense, pay tithes in Abraham, for He never was in the loins of an earthly father [ALFORD]. Though, in respect to His mother, He was "of the fruit of (David's, and so of) Abraham's loins," yet, being supernaturally, without human father, conceived, as He is above the natural law of birth, so is he above the law of tithes. Only those born in the natural way, and so in sin, being under the curse, needed to pay tithe to the priest, that he might make propitiation for their sin. Not so Christ, who derived only His flesh, not also the taint of the flesh, from Abraham. BENGEL remarks, The blessings which Abraham had before meeting Melchisedec were the general promises, and the special one of a natural seed, and so of Levi; but the promises under which Christ was comprehended, and the faith for which Abraham was so commended, followed after Abraham's meeting Melchisedec, and being blessed by him: to which fact. Gen 15:1, "After these things," calls our attention. This explains why Christ, the supernatural seed, is not included as paying tithes through Abraham to Melchisedec.
7:117:11: Իսկ արդ՝ եթէ կատարումնն ՚ի ձեռն Ղեւտացւո՛ց քահանայութեանն էր, քանզի ժողովուրդն յա՛յն օրէնս դրեցա՛ւ, զի՞նչ պիտոյ էր ըստ կարգին Մելքիսեդեկի այլո՛ւմ քահանայի յառնել, եւ ո՛չ ասել՝ եթէ ըստ կարգին Ահարովնի[4747]։ [4747] Ոմանք. ՚Ի ձեռն Ղեւտական քահանայութեանցն... յայն օրէնս գրեցաւ... ասել թէ ըստ։
11 Իսկ արդ, եթէ կատարելութիւնը ղեւտացիների քահանայութեան միջոցով էր լինում (քանի որ ժողովուրդը նրանով էր օրէնք ստացել), ի՞նչ կարիք կար այլեւս, որ մի այլ քահանայ երեւան գար, ըստ Մելքիսեդեկի կարգի, չասելու համար՝ ըստ Ահարոնի կարգի,
11 Արդ՝ եթէ կատարելութիւնը Ղեւտացիներու քահանայութեան ձեռքով ըլլար, (որովհետեւ ժողովուրդը անոր ատենը օրէնքին տակ դրուեցաւ,) ալ ի՞նչ պէտք էր որ Մելքիսեդեկի կարգին պէս ուրիշ քահանայ մը ելլէ ու չըսուի Ահարոնի կարգին պէս։
Իսկ արդ` եթէ կատարումնն ի ձեռն Ղեւտացւոց քահանայութեանն էր, (քանզի ժողովուրդն յայն օրէնսդրեցաւ,) զի՞նչ պիտոյ էր ըստ կարգին Մելքիսեդեկի այլում քահանայի յառնել, եւ ոչ ասել թէ ըստ կարգին Ահարոնի:

7:11: Իսկ արդ՝ եթէ կատարումնն ՚ի ձեռն Ղեւտացւո՛ց քահանայութեանն էր, քանզի ժողովուրդն յա՛յն օրէնս դրեցա՛ւ, զի՞նչ պիտոյ էր ըստ կարգին Մելքիսեդեկի այլո՛ւմ քահանայի յառնել, եւ ո՛չ ասել՝ եթէ ըստ կարգին Ահարովնի[4747]։
[4747] Ոմանք. ՚Ի ձեռն Ղեւտական քահանայութեանցն... յայն օրէնս գրեցաւ... ասել թէ ըստ։
11 Իսկ արդ, եթէ կատարելութիւնը ղեւտացիների քահանայութեան միջոցով էր լինում (քանի որ ժողովուրդը նրանով էր օրէնք ստացել), ի՞նչ կարիք կար այլեւս, որ մի այլ քահանայ երեւան գար, ըստ Մելքիսեդեկի կարգի, չասելու համար՝ ըստ Ահարոնի կարգի,
11 Արդ՝ եթէ կատարելութիւնը Ղեւտացիներու քահանայութեան ձեռքով ըլլար, (որովհետեւ ժողովուրդը անոր ատենը օրէնքին տակ դրուեցաւ,) ալ ի՞նչ պէտք էր որ Մելքիսեդեկի կարգին պէս ուրիշ քահանայ մը ելլէ ու չըսուի Ահարոնի կարգին պէս։
zohrab-1805▾ eastern-1994▾ western am▾
7:1111: Итак, если бы совершенство достигалось посредством левитского священства, --ибо с ним сопряжен закон народа, --то какая бы еще нужда была восставать иному священнику по чину Мелхиседека, а не по чину Аарона именоваться?
7:11  εἰ μὲν οὗν τελείωσις διὰ τῆς λευιτικῆς ἱερωσύνης ἦν, ὁ λαὸς γὰρ ἐπ᾽ αὐτῆς νενομοθέτηται, τίς ἔτι χρεία κατὰ τὴν τάξιν μελχισέδεκ ἕτερον ἀνίστασθαι ἱερέα καὶ οὐ κατὰ τὴν τάξιν ἀαρὼν λέγεσθαι;
7:11. Εἰ (If) μὲν (indeed) οὖν (accordingly) τελείωσις (an-en-finished-belonging) διὰ (through) τῆς (of-the-one) Λευειτικῆς (of-Leuite-belonged-of) ἱερωσύνης (of-a-sacredness) ἦν, (it-was,"ὁ (the-one) λαὸς (a-people) γὰρ (therefore) ἐπ' (upon) αὐτῆς (of-it) νενομοθέτηται, (it-had-come-to-be-parcelee-placed-unto,"τίς (what-one) ἔτι (if-to-a-one) χρεία (an-affording-of) κατὰ ( down ) τὴν ( to-the-one ) τάξιν ( to-an-arranging ) Μελχισεδὲκ ( of-a-Melchisedek ) ἕτερον (to-different) ἀνίστασθαι ( to-stand-up ) ἱερέα ( to-a-sacreder-of ) καὶ (and) οὐ (not) κατὰ ( down ) τὴν ( to-the-one ) τάξιν ( to-an-arranging ) Ἀαρὼν (to-an-Aaron) λέγεσθαι; (to-be-forthed?"
7:11. si ergo consummatio per sacerdotium leviticum erat populus enim sub ipso legem accepit quid adhuc necessarium secundum ordinem Melchisedech alium surgere sacerdotem et non secundum ordinem Aaron diciIf then perfection was by the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchisedech: and not be called according to the order of Aaron?
11. Now if there was perfection through the Levitical priesthood ( for under it hath the people received the law), what further need that another priest should arise after the order of Melchizedek, and not be reckoned after the order of Aaron?
7:11. Therefore, if consummation had occurred through the Levitical priesthood (for under it the people received the law), then what further need would there be for another Priest to rise up according to the order of Melchizedek, one who was not called according to the order of Aaron?
7:11. If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need [was there] that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
If therefore perfection were by the Levitical priesthood, ( for under it the people received the law,) what further need [was there] that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron:

11: Итак, если бы совершенство достигалось посредством левитского священства, --ибо с ним сопряжен закон народа, --то какая бы еще нужда была восставать иному священнику по чину Мелхиседека, а не по чину Аарона именоваться?
7:11  εἰ μὲν οὗν τελείωσις διὰ τῆς λευιτικῆς ἱερωσύνης ἦν, ὁ λαὸς γὰρ ἐπ᾽ αὐτῆς νενομοθέτηται, τίς ἔτι χρεία κατὰ τὴν τάξιν μελχισέδεκ ἕτερον ἀνίστασθαι ἱερέα καὶ οὐ κατὰ τὴν τάξιν ἀαρὼν λέγεσθαι;
7:11. si ergo consummatio per sacerdotium leviticum erat populus enim sub ipso legem accepit quid adhuc necessarium secundum ordinem Melchisedech alium surgere sacerdotem et non secundum ordinem Aaron dici
If then perfection was by the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchisedech: and not be called according to the order of Aaron?
7:11. Therefore, if consummation had occurred through the Levitical priesthood (for under it the people received the law), then what further need would there be for another Priest to rise up according to the order of Melchizedek, one who was not called according to the order of Aaron?
7:11. If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need [was there] that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: С 11: стиха апостол переходит к выяснению превосходства священства Христова пред Левитским, делая из вышесказанного соответствующий выводы. Необходимость явления особого священника по чину Мелхиседека доказывает недостаточность священства Левитского для достижения совершенства полнотой вечного общения с Богом (ср. XI:40; XII:23), и прямо обусловливается этой недостаточностью. А между тем, это Левитское священство в свое время имело столь важное значение. - "Ибо с ним сопряжен закон народа...", т.е. народу и закон дан под условием существования Левитского священства, составлявшего, таким образом, центральный пункт всего закона. Очевидно, если бы народ Ветхого Завета мог быть приведен к совершенству, то лишь при посредстве Левитского священства, на котором был обоснован весь закон. И тогда не было бы нужды в другом священстве. Но так как этого не совершилось, то потребовалось иное священство, а с ним и иной закон на место прежнего, падавшего вместе со своим священством (12: ст.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Melchisedec and Christ Compared.A. D. 62.
11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? 12 For the priesthood being changed, there is made of necessity a change also of the law. 13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. 14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. 15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, 16 Who is made, not after the law of a carnal commandment, but after the power of an endless life. 17 For he testifieth, Thou art a priest for ever after the order of Melchisedec. 18 For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. 19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. 20 And inasmuch as not without an oath he was made priest: 21 (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:) 22 By so much was Jesus made a surety of a better testament. 23 And they truly were many priests, because they were not suffered to continue by reason of death: 24 But this man, because he continueth ever, hath an unchangeable priesthood. 25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. 26 For such a high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; 27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. 28 For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.

Observe the necessity there was of raising up another priest, after the order of Melchisedec and not after the order of Aaron, by whom that perfection should come which could not come by the Levitical priesthood, which therefore must be changed, and the whole economy with it, v. 11, 12, &c. Here,

I. It is asserted that perfection could not come by the Levitical priesthood and the law. They could not put those who came to them into the perfect enjoyment of the good things they pointed out to them; they could only show them the way.

II. That therefore another priest must be raised up, after the order of Melchisedec, by whom, and his law of faith, perfection might come to all who obey him; and, blessed be God, that we may have perfect holiness and perfect happiness by Christ in the covenant of grace, according to the gospel, for we are complete in him.

III. It is asserted that the priesthood being changed there must of necessity be a change of the law; there being so near a relation between the priesthood and the law, the dispensation could not be the same under another priesthood; a new priesthood must be under a new regulation, managed in another way, and by rules proper to its nature and order.

IV. It is not only asserted, but proved, that the priesthood and law are changed, v. 13, 14. The priesthood and law by which perfection could not come are abolished, and a priest has arisen, and a dispensation is now set up, by which true believers may be made perfect. Now that there is such a change is obvious.

1. There is a change in the tribe of which the priesthood comes. Before, it was the tribe of Levi; but our great high priest sprang out of Judah, of which tribe Moses spoke nothing concerning the priesthood, v. 14. This change of the family shows a real change of the law of the priesthood.

2. There is a change in the form and order of making the priests. Before, in the Levitical priesthood, they were made after the law of a carnal commandment; but our great high priest was made after the power of an endless life. The former law appointed that the office should descend, upon the death of the father, to his eldest son, according to the order of carnal or natural generation; for none of the high priests under the law were without father or mother, or without descent: they had not life and immortality in themselves. They had both beginning of days and end of life; and so the carnal commandment, or law of primogeniture, directed their succession, as it did in matters of civil right and inheritance. But the law by which Christ was constituted a priest, after the order of Melchisedec, was the power of an endless life. The life and immortality which he had in himself were his right and title to the priesthood, not his descent from former priests. This makes a great difference in the priesthood, and in the economy too, and gives the preference infinitely to Christ and the gospel. The very law which constituted the Levitical priesthood supposed the priests to be weak, frail, dying, creatures, not able to preserve their own natural lives, but who must be content and glad to survive in their posterity after the flesh; much less could they, by any power or authority they had, convey spiritual life and blessedness to those who came to them. But the high priest of our profession holds his office by that innate power of endless life which he has in himself, not only to preserve himself alive, but to communicate spiritual and eternal life to all those who duly rely upon his sacrifice and intercession. Some thing the law of the carnal commandment refers to the external rites of consecration, and the carnal offerings that were made; but the power of an endless life to the spiritual living sacrifices proper to the gospel, and the spiritual and eternal privileges purchased by Christ, who was consecrated by the eternal Spirit of life that he received without measure.

3. There is a change in the efficacy of the priesthood. The former was weak and unprofitable, made nothing perfect; the latter brought in a better hope, by which we draw near to God, v. 18, 19. The Levitical priesthood brought nothing to perfection: it could not justify men's persons from guilt; it could not sanctify them from inward pollution; it could not cleanse the consciences of the worshippers from dead works; all it could do was to lead them to the antitype. But the priesthood of Christ carries in it, and brings along with it, a better hope; it shows us the true foundation of all the hope we have towards God for pardon and salvation; it more clearly discovers the great objects of our hope; and so it tends to work in us a more strong and lively hope of acceptance with God. By this hope we are encouraged to draw nigh unto God, to enter into a covenant-union with him, to live a life of converse and communion with him. We may now draw near with a true heart, and with the full assurance of faith, having our minds sprinkled from an evil conscience. The former priesthood rather kept men at a distance, and under a spirit of bondage.

4. There is a change in God's way of acting in this priesthood. He has taken an oath to Christ, which he never did to any of the order of Aaron. God never gave them any such assurance of their continuance, never engaged himself by oath or promise that theirs should be an everlasting priesthood, and therefore gave them no reason to expect the perpetuity of it, but rather to look upon it as a temporary law. But Christ was made a priest with the oath of God: The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchisedec, v. 21. Here God has upon oath declared the immutability, excellency, efficacy, and eternity, of the priesthood of Christ.

5. There is a change in that covenant of which the priesthood was a security and the priest a surety; that is, a change in the dispensation of that covenant. The gospel dispensation is more full, free, perspicuous, spiritual, and efficacious, than that of the law. Christ is in this gospel covenant a surety for us to God and for God to us, to see that the articles be performed on both parts He, as surety, has united the divine and human nature together in his own person, and therein given assurance of reconciliation; and he has, as surety, united God and man together in the bond of the everlasting covenant. He pleads with men to keep their covenant with god, and he pleads with God that he will fulfil his promises to men, which he is always ready to do in a way suitable to his majesty and glory, that is, through a Mediator.

6. There is a remarkable change in the number of the priests under these different orders. In that of Aaron there was a multitude of priests, of high priests, not at once, but successively; but in this of Christ there is but one and the same. The reason is plain, The Levitical priests were many, because they were not suffered to continue by reason of death. Their office, how high and honourable soever, could not secure them from dying; and, as one died, another must succeed, and after a while must give place to a third, till the number had become very great. But this our high priest continues for ever, and his priesthood is aparabaton--an unchangeable one, that does not pass from one to another, as the former did; it is always in the same hand. There can be no vacancy in this priesthood, no hour nor moment in which the people are without a priest to negotiate their spiritual concerns in heaven. Such a vacancy might be very dangerous and prejudicial to them; but this is their safety and happiness, that this ever-living high priest is able to save to the utmost--in all times, in all cases, in every juncture--all who come to God by him, v. 25. So that here is a manifest alteration much for the better.

7. There is a remarkable difference in the moral qualifications of the priests. Those who were of the order of Aaron were not only mortal men, but sinful men, who had their sinful as well as natural infirmities; they needed to offer up sacrifices first for their own sins and then for the people. But our high priest, who was consecrated by the word of the oath, needed only to offer up once for the people, never at all for himself; for he has not only an immutable consecration to his office, but an immutable sanctity in his person. He is such a high priest as became us, holy, harmless, and undefiled, &c., v. 26-28. Here observe, (1.) Our case, as sinners, needed a high priest to make satisfaction and intercession for us. (2.) No priest could be suitable or sufficient for our reconciliation to God but one who was perfectly righteous in his own person; he must be righteous in himself, or he could not be a propitiation for our sin, or our advocate with the Father. (3.) The Lord Jesus was exactly such a high priest as we wanted, for he has a personal holiness, absolutely perfect. Observe the description we have of the personal holiness of Christ expressed in various terms, all of which some learned divines consider as relating to his perfect purity. [1.] He is holy, perfectly free from all the habits or principles of sin, not having the least disposition to it in his nature; no sin dwells in him, though it does in the best of Christians, not the least sinful inclination [2.] He is harmless, perfectly free from all actual transgression, has done no violence, nor is there any deceit in his mouth, never did the least wrong to God or man. [3.] He is undefiled, he was never accessory to other men's sins. It is a difficult thing to keep ourselves pure, so as not to partake in the guilt of other men's sins, by contributing in some way towards them, or not doing what we ought to prevent them. Christ was undefiled; though he took upon him the guilt of our sins, yet he never involved himself in the fact and fault of them. [4.] He is separate from sinners, not only in his present state (having entered as our high priest into the holiest of all, into which nothing defiled can enter), but in his personal purity: he has no such union with sinners, either natural or federal, as can devolve upon him original sin. This comes upon us by virtue of our natural and federal union with the first Adam, we descending from him in the ordinary way. But Christ was, by his ineffable conception in the virgin, separate from sinners; though he took a true human nature, yet the miraculous way in which it was conceived set him upon a separate footing from all the rest of mankind. [5.] He is made higher than the heavens. Most expositors understand this concerning his state of exaltation in heaven, at the right hand of God, to perfect the design of his priesthood. But Dr. Goodwin thinks this may be very justly referred to the personal holiness of Christ, which is greater and more perfect than the holiness of the hosts of heaven, that is, the holy angels themselves, who, though they are free from sin, yet are not in themselves free from all possibility of sinning. And therefore we read, God putteth no trust in his holy ones, and he chargeth his angels with folly (Job iv. 18), that is, with weakness and peccability. They may be angels one hour and devils another, as many of them were; and that the holy angels shall not now fall does not proceed from an indefectibility of nature, but from the election of God; they are elect angels. It is very probable that this explanation of the words, made higher than the heavens, may be thought too much strained, and that it ought to be understood of the dignity of Christ's state, and not the perfect holiness of his person; and the rather because it is said he was made higher genomenos; but it is well known that this word is used in a neutral sense, as where it is said, genesthe ho Theos alethes--Let God be true. The other characters in the verse plainly belong to the personal perfection of Christ in holiness, as opposed to the sinful infirmities of the Levitical priests; and it seems congruous to think this must do so too, if it may be fairly taken in such a sense; and it appears yet more probable, since the validity and prevalency of Christ's priesthood in v. 27 are placed in the impartiality and disinterestedness of it. He needed not to offer up for himself: it was a disinterested mediation; he mediated for that mercy for others which he did not need for himself; had he needed it himself, he had been a party, and could not have been a Mediator--a criminal, and could not have been an advocate for sinners. Now, to render his mediation the more impartial and disinterested, it seems requisite not only that he had no present need of that favour for himself which he mediated for in behalf of others, but that he never could stand in need of it. Though he needed it not to-day, yet if he knew he might be in such circumstances as to need it to-morrow, or at any future time, he must have been thought to have had some eye upon his own interest, and therefore could not act with impartial regard and pure zeal for the honour of God on one hand, and tender pure compassion for poor sinners on the other. I pretend not here to follow the notes of our late excellent expositor, into whose labours we have entered, but have taken the liberty to vindicate this notion of the learned Dr. Goodwin from the exceptions that I know have been made to it; and I have the rather done it because, if it will hold good, it gives us further evidence how necessary it was that the Mediator should be God, since no mere creature is of himself possessed of that impeccability which will set him above all possible need of favour and mercy for himself.
Adam Clarke: Commentary on the Bible - 1831
7:11: If therefore perfection were by the Levitical priesthood - The word τελειωσις, as we have before seen, signifies the completing or finishing of any thing, so as to leave nothing imperfect, and nothing wanting. Applied here to the Levitical priesthood, it signifies the accomplishment of that for which a priesthood is established, viz.: giving the Deity an acceptable service, enlightening and instructing the people, pardoning all offenses, purging the conscience from guilt, purifying the soul and preparing it for heaven, and regulating the conduct of the people according to the precepts of the moral law. This perfection never came, and never could come, by the Levitical law; it was the shadow of good things to come, but was not the substance. It represented a perfect system, but was imperfect in itself. It showed that there was guilt, and that there was an absolute need for a sacrificial offering to atone for sin, and it typified that sacrifice; but every sacrificial act under that law most forcibly proved that it was impossible for the blood of Bulls and Goats to take away sin.
For under it the people received the law - That is, as most interpret this place, under the priesthood, ἱερωσυνῃ being understood; because, on the priesthood the whole Mosaical law and the Jewish economy depended: but it is much better to understand επ' αυτῃ on account of it, instead of under it; for it is a positive fact that the law was given before any priesthood was established, for Aaron and his sons were not called nor separated to this office till Moses came down the second time from the mount with the tables renewed, after that he had broken them, Exo 40:12-14. But it was in reference to the great sacrificial system that the law was given, and on that law the priesthood was established; for, why was a priesthood necessary, but because that law was broken and must be fulfilled?
That another priest should rise - The law was given that the offense might abound, and sin appear exceeding sinful; and to show the absolute necessity of the sacrifice and mediation of the great Messiah, but it was neither perfect in itself, nor could it confer perfection, nor did it contain the original priesthood. Melchisedec had a priesthood more than four hundred years (422) before the law was given; and David prophesied, Psa 110:4, that another priest should arise after the order of Melchisedec, nearly five hundred years (476) after the law was given. The law, therefore, did not contain the original priesthood; this existed typically in Melchisedec, and really in Jesus Christ.
Albert Barnes: Notes on the Bible - 1834
7:11: If therefore perfection were by the Levitical priesthood - As the Jews supposed. They were accustomed to regard the system as perfect. It was an appointment of God, and they were tenacious of the opinion that it was to be permanent, and that it needed no change. But Paul says that this could not be. Even from their own Scriptures it was apparent that a priest was to arise of another order, and of a more permanent character, and this he says was full proof: that there was defect of some kind in the pRev_ious order. What this defect was, he does not here specify, but the subsequent reasoning shows that it was in such points as these - that it was not permanent; that it could not make the worshippers perfect; that the blood which they offered in sacrifice could not take away sin, and could not render those who offered it holy; compare Heb 7:19, Heb 7:23-24; Heb 10:1-4.
For under it the people received the law - This assertion seems necessary in order to establish the point maintained in Heb 7:12, that if the priesthood is changed there must be also a change of the Law. In order to this, it was necessary to admit that the Law was received under that economy, and that "it was a part of it," so that the change of one involved also the change of the other. It was not strictly true that the whole Law was given after the various orders of Levitical priest were established - for the Law on Sinai, and several other laws, were given before that distinct arrangement was made; but it was true:
(1) that a considerable part of the laws of Moses were given under that arrangement; and,
(2) that the whole of the ceremonial observances was connected with that. They were parts of one system, and mutually dependent on each other. This is all that the argument demands.
What further need was there ... - "If that system would lead to perfection; if it was sufficient to make the conscience pure, and to remove sin, then there was no necessity of any other. Yet the Scriptures have declared that there "would be" another of a different order, implying that there was some defect in the former." This reasoning is founded on the fact that there was an express prediction of the coming of a priest of a different "order" Psa 110:4, and that this fact implied that there was some deficiency in the former arrangement. To this reasoning it is impossible to conceive that there can be any objection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: perfection: Τελειωσις [Strong's G5050], completion, or fulfilment of the plan and purpose of God. Heb 7:18, Heb 7:19, Heb 8:7, Heb 8:10-13, Heb 10:1-4; Gal 2:21, Gal 4:3, Gal 4:9; Col 2:10-17
what: Heb 7:26-28
another: Heb 7:15, Heb 7:17, Heb 7:21, Heb 5:6, Heb 5:10, Heb 6:20
Geneva 1599
7:11 (5) If therefore (d) perfection were by the Levitical priesthood, (for under it the people received the law,) what further need [was there] that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
(5) The third treatise of this Epistle, in which after he has proved Christ to be a King, Prophet and a Priest, he now handles distinctly the condition and excellency of all these offices, showing that all these were shadows, but in Christ they are true and perfect. He begins with the priesthood that the former treatise ended with, that by this means all the parts of the debate may better hold together. First of all he proves that the Levitical priesthood was imperfect because another priest is promised later according to an other order, that is, of another rule and fashion.
(d) If the priesthood of Levi could have made any man perfect.
John Gill
7:11 If therefore perfection were by the Levitical priesthood,.... The priesthood which was established in the tribe of Levi; so called, to distinguish it from that which was before this institution, from the times of Adam, as well as from the priesthood of Melchizedek, and from the priesthood of Christ, and from that of his people under the Gospel, who are all priests; as well as to restrain it to the subject of the apostle's discourse: the design of which is to show, that there is no perfection by it; as is clear from the priests themselves, who were but men, mortal men, sinful men, and so imperfect, and consequently their priesthood; and from their offerings, between which, and sin, there is no proportion; and at best were but typical of the sacrifice of Christ; and could neither make the priests nor the worshippers perfect, neither in their own consciences, nor in the sight of God: moral actions are preferred before them, and yet by these there is no perfection, justification, and salvation; to which may be added, that the sacrifices the priests offered did not extend to all kind of sins, only to sins of ignorance, not to presumptuous ones; and there were many under that dispensation punished with death; and at most they only delivered from temporal, not eternal punishment, and only entitled to a temporal life, not an eternal one.
For under it the people received the law: not the moral law, which was given to Adam in innocence, and as it came by Moses, it was before the Levitical priesthood took place; but the ceremonial law, and which was carnal, mutable, and made nothing perfect: the Syriac version renders it, "by which a law was imposed upon the people"; to regard the office of priesthood, and the priests in it, and bring their sacrifices to them; and the Arabic version reads, "the law of a the priest's office"; which office was after the law of a carnal commandment, and so imperfect, as is manifest from what follows: for had perfection been by it,
what further need was there that another priest should arise after the order of Melchisedec, and not be called after the order of Aaron? that there was another priest promised and expected, and that he should arise after the order of Melchizedek, and who was to make his soul an offering for sin, is certain, Ezra 2:63 and such an one is risen, even Jesus of Nazareth; and yet there would have been no need of him, and especially that he should be of a different order from Aaron's, had there been perfection by the Levitical priesthood.
John Wesley
7:11 The apostle now demonstrates that the Levitical priesthood must yield to the priesthood of Christ, because Melchisedec, after whose order he is a priest, Is opposed to Aaron, Heb 7:11-14. Hath no end of life, Heb 7:15-19, but "remaineth a priest continually." If now perfection were by the Levitical priesthood - If this perfectly answered all God's designs and man's wants For under it the people received the law - Whence some might infer, that perfection was by that priesthood. What farther need was there, that another priest - Of a new order, should be set up? From this single consideration it is plain, that both the priesthood and the law, which were inseparably connected, were now to give way to a better priesthood and more excellent dispensation.
Robert Jamieson, A. R. Fausset and David Brown
7:11 perfection--absolute: "the bringing of man to his highest state, namely, that of salvation and sanctification."
under it--The reading in the oldest manuscripts is, "Upon it (that is, on the ground of it as the basis, the priest having to administer the law, Mal 2:7 : it being presupposed) the people (Heb 9:19, 'all the people') have received the law (the Greek is perfect, not aorist tense; implying the people were still observing the law)."
what further need-- (Heb 8:7). For God does nothing needless.
another--rather as Greek, "that a different priest (one of a different order) should arise (anew, Heb 7:15).
not be called--Greek, "not be said (to be) after the order of Aaron," that is, that, when spoken of in the Ps 110:4, "He is not said to be (as we should expect, if the Aaronic priesthood was perfect) after the order of Aaron."
7:127:12: Այլ ՚ի փոփոխե՛լ քահանայութեանն, հա՛րկ էր եւ օրինացն փոփոխումն լինել[4748]։ [4748] Ոմանք. ՚Ի փոփոխել քահանայիցն։
12 որովհետեւ քահանայութիւն փոփոխուելով՝ պէտք էր, որ օրէնքի փոփոխութիւն էլ լինէր:
12 Արդ՝ քահանայութիւնը փոխուելուն պէս՝ հարկ էր որ օրէնքն ալ փոփոխութիւն կրէր։
Այլ ի փոփոխել քահանայութեանն հարկ էր եւ օրինացն փոփոխումն լինել:

7:12: Այլ ՚ի փոփոխե՛լ քահանայութեանն, հա՛րկ էր եւ օրինացն փոփոխումն լինել[4748]։
[4748] Ոմանք. ՚Ի փոփոխել քահանայիցն։
12 որովհետեւ քահանայութիւն փոփոխուելով՝ պէտք էր, որ օրէնքի փոփոխութիւն էլ լինէր:
12 Արդ՝ քահանայութիւնը փոխուելուն պէս՝ հարկ էր որ օրէնքն ալ փոփոխութիւն կրէր։
zohrab-1805▾ eastern-1994▾ western am▾
7:1212: Потому что с переменою священства необходимо быть перемене и закона.
7:12  μετατιθεμένης γὰρ τῆς ἱερωσύνης ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται.
7:12. μετατιθεμένης (Of-being-placed-with) γὰρ (therefore) τῆς (of-the-one) ἱερωσύνης (of-a-sacredness) ἐξ (out) ἀνάγκης (of-an-arming-up) καὶ (and) νόμου (of-a-parcelee) μετάθεσις (a-placing-with) γίνεται . ( it-becometh )
7:12. translato enim sacerdotio necesse est ut et legis translatio fiatFor the priesthood being translated, it is necessary that a translation also be made of the law,
12. For the priesthood being changed, there is made of necessity a change also of the law.
7:12. For since the priesthood has been transferred, it is necessary that the law also be transferred.
7:12. For the priesthood being changed, there is made of necessity a change also of the law.
For the priesthood being changed, there is made of necessity a change also of the law:

12: Потому что с переменою священства необходимо быть перемене и закона.
7:12  μετατιθεμένης γὰρ τῆς ἱερωσύνης ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται.
7:12. translato enim sacerdotio necesse est ut et legis translatio fiat
For the priesthood being translated, it is necessary that a translation also be made of the law,
7:12. For since the priesthood has been transferred, it is necessary that the law also be transferred.
7:12. For the priesthood being changed, there is made of necessity a change also of the law.
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Adam Clarke: Commentary on the Bible - 1831
7:12: The priesthood being changed - That is, The order of Aaron being now abrogated, to make way for that which had preceded it, the order of Melchisedec.
There is made of necessity a change also of the law - The very essence of the Levitical law consisting in its sacrificial offerings; and as these could not confer perfection, could not reconcile God to man, purify the unholy heart, nor open the kingdom of heaven to the souls of men, consequently it must be abolished, according to the order of God himself; for he said, Sacrifice and offering, and burnt-offering, and sacrifice for sin, he would not; see Psa 40:6, Psa 40:7, compared with Heb 10:5-10, and with Psa 110:4, where it is evident God designed to change both the law and the priesthood, and to introduce Jesus as the only Priest and Sacrifice, and to substitute the Gospel system for that of the Levitical institutions. The priesthood, therefore, being changed, Jesus coming in the place of Aaron, the law of ordinances and ceremonies, which served only to point out the Messiah, must of necessity be changed also.
Albert Barnes: Notes on the Bible - 1834
7:12: For the priesthood being changed - According to the prediction in Ps. cx., that it would be. When that occurs, the consequence specified will also follow.
There is made of necessity a change also of the law - The Law so far as it grew out of that, or was dependent on it. The connection requires us to understand it only of the Law "so far as it was connected with the Levitical priesthood." This could not apply to the ten commandments - for they were given before the institution of the priesthood; nor could it apply to any other part of the moral law, for that was not dependent on the appointment of the Levitical priests. But the meaning is, that since a large number of laws - constituting a code of considerable extent and importance - was given for the regulation of the priesthood, and in reference to the rites of religion, which they were to observe or superintend, it followed that when their office was superseded by "one of a wholly different order," the Law which had regulated them vanished also, or ceased to be binding. This was a very important point in the introduction of Christianity, and hence, it is that it is so often insisted on in the writings of Paul. The argument to show that there had been a change or transfer of the priestly office, he proceeds to establish in the sequel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: a change: Isa 66:21; Jer 31:31-34; Eze 16:61; Act 6:13, Act 6:14
Geneva 1599
7:12 (6) For the priesthood being changed, there is made of necessity a change also of the (e) law.
(6) He shows how by the institution of the new priesthood, not only the imperfection of the priesthood of Levi was declared, but also that it was changed for this: for these two cannot stand together, because the first appointment of the tribe of Levi shut out the tribe of Judah and made it inferior to Levi: and this latter passage places the priesthood in the tribe of Judah.
(e) Of the institution of Aaron.
John Gill
7:12 For the priesthood being changed,.... Not translated from one tribe, family, or order, to another, but utterly abolished; for though it is called an everlasting priesthood, yet that is to be understood with a limitation, as the word "everlasting" often is, as relating to things under that dispensation; for nothing is more certain than that it is done away: it was of right abrogated at the death of Christ, and it is now in fact; since the destruction of Jerusalem, the daily sacrifice has ceased, and the children of Israel have been many days without one, and without an ephod. And the Jews themselves own, that the high priesthood was to cease in time to come (m), and which they say Azariah the son of Oded prophesied of in 2Chron 15:3.
There is made of necessity a change also of the law; not the moral law, that was in being before the priesthood of Aaron, nor do they stand and fall together; besides, this still remains, for it is perfect, and cannot be made void by any other; nor is it set aside by Christ's priesthood: though there is a sense in which it is abolished; as it is in the hands of Moses; as it is a covenant of works; as to justification by it; and as to its curse and condemnation to them that are Christ's; yet it still remains in the hands of Christ, and as a rule of walk and conversation; and is useful, and continues so on many accounts: but either the judicial law; not that part of it which is founded on justice and equity, and was a means of guarding the moral law, for that still subsists; but that which was given to the Jews as Jews, and some parts of which depended on the priesthood, and so ceased with it; as the laws concerning the cities of refuge, raising up seed to a deceased brother, preserving inheritances in families, and judging and determining controversies: or rather the ceremonial law, which was but a shadow of good things to come, and was given but for a time; and this concerned the priesthood, and was made void by the priesthood of Christ; for that putting an end to the Levitical priesthood, the law which related to it must unavoidably cease, and become of no effect. This the Jews most strongly deny; God, they (n) say, will not change nor alter the law of Moses for ever. The nineth article of their creed, as drawn up by Maimonides, runs thus (o);
"I believe with a perfect faith that this law "shall not be changed", nor shall there be another law from the Creator, blessed be his name.''
But the reasoning of the apostle is strong and unanswerable.
(m) Vajikra Rabba, sect. 19. fol. 160. 4. (n) Seder Tephillot, Ed. Amsterd. fol. 2. 1. (o) Apud Seder Tephillot, Ed. Basil. fol. 86. 2.
John Wesley
7:12 For - One of these cannot be changed without the other.
Robert Jamieson, A. R. Fausset and David Brown
7:12 For--the reason why Paul presses the words "after the order of Melchisedec" in Ps 110:4, namely, because these presuppose a change or transference of the priesthood, and this carries with it a change also of the law (which is inseparably bound up with the priesthood, both stand and fall together, Heb 7:11). This is his answer to those who might object, What need was there of a new covenant?
7:137:13: Զի զորմէ ա՛յսպէսն ասի, յայլմէ ազգէ՛ կալաւ հաղորդութիւն, յորմէ ո՛չ ոք երբէք եղեւ հաղո՛րդ սեղանոյն[4749]։ [4749] Ոմանք. Այսպէսն ասէ։
13 Եւ նա, ում մասին այսպէս է ասւում, պատկանում էր այլ ցեղի, որից ոչ ոք երբեք սեղանի ծառայութեան մասնակից չեղաւ:
13 Եւ իրաւ եղաւ, վասն զի ան՝ որուն համար այսպէս կ’ըսուի, ուրիշ ցեղի կը պատկանէր եւ որմէ ոչ մէկը սեղանին մօտեցաւ.
Զի զորմէ այսպէսն ասի` յայլմէ ազգէ կալաւ հաղորդութիւն, յորմէ ոչ ոք երբեք եղեւ հաղորդ սեղանոյն:

7:13: Զի զորմէ ա՛յսպէսն ասի, յայլմէ ազգէ՛ կալաւ հաղորդութիւն, յորմէ ո՛չ ոք երբէք եղեւ հաղո՛րդ սեղանոյն[4749]։
[4749] Ոմանք. Այսպէսն ասէ։
13 Եւ նա, ում մասին այսպէս է ասւում, պատկանում էր այլ ցեղի, որից ոչ ոք երբեք սեղանի ծառայութեան մասնակից չեղաւ:
13 Եւ իրաւ եղաւ, վասն զի ան՝ որուն համար այսպէս կ’ըսուի, ուրիշ ցեղի կը պատկանէր եւ որմէ ոչ մէկը սեղանին մօտեցաւ.
zohrab-1805▾ eastern-1994▾ western am▾
7:1313: Ибо Тот, о Котором говорится сие, принадлежал к иному колену, из которого никто не приступал к жертвеннику.
7:13  ἐφ᾽ ὃν γὰρ λέγεται ταῦτα φυλῆς ἑτέρας μετέσχηκεν, ἀφ᾽ ἧς οὐδεὶς προσέσχηκεν τῶ θυσιαστηρίῳ·
7:13. ἐφ' (Upon) ὃν (to-which) γὰρ (therefore) λέγεται (it-be-forthed) ταῦτα (the-ones-these,"φυλῆς (of-a-tribing) ἑτέρας (of-different) μετέσχηκεν, (it-had-come-to-hold-with,"ἀφ' (off) ἧς (of-which) οὐδεὶς (not-moreover-one) προσέσχηκεν (it-had-come-to-hold-toward) τῷ (unto-the-one) θυσιαστηρίῳ: (unto-a-surgerlet)
7:13. in quo enim haec dicuntur de alia tribu est de qua nullus altario praesto fuitFor he of whom these things are spoken is of another tribe, of which no one attended on the altar.
13. For he of whom these things are said belongeth to another tribe, from which no man hath given attendance at the altar.
7:13. For he about whom these things have been spoken is from another tribe, in which no one attends before the altar.
7:13. For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.
For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar:

13: Ибо Тот, о Котором говорится сие, принадлежал к иному колену, из которого никто не приступал к жертвеннику.
7:13  ἐφ᾽ ὃν γὰρ λέγεται ταῦτα φυλῆς ἑτέρας μετέσχηκεν, ἀφ᾽ ἧς οὐδεὶς προσέσχηκεν τῶ θυσιαστηρίῳ·
7:13. in quo enim haec dicuntur de alia tribu est de qua nullus altario praesto fuit
For he of whom these things are spoken is of another tribe, of which no one attended on the altar.
7:13. For he about whom these things have been spoken is from another tribe, in which no one attends before the altar.
7:13. For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Ст. поясняет выражение 11-го об ином священнике - не из рода Аарона, а по чину Мелхиседека. Этот Иной, т.е. Христос, был настолько иной, что и происходил из совсем другого колена - Иудина, "из которого никто не приступал к жертвеннику".
Adam Clarke: Commentary on the Bible - 1831
7:13: For he of whom these things are spoken - That is, Jesus the Messiah, spoken of in Psa 110:4, who came, not from the tribe of Levi, but from the tribe of Judah, of which tribe no priest ever ministered at a Jewish altar, nor could minister according to the law.
Albert Barnes: Notes on the Bible - 1834
7:13: For he of whom these things are spoken - The Lord Jesus, the Messiah, to whom they had reference. The things here spoken of pertain to his office as priest; his being of the order of Melchizedek. The apostle here "assumes" it as a point concerning which there could be no dispute, that these things referred to the Lord Jesus. Those whom he addressed would not be disposed to call this in question, and his argument had conducted him to this conclusion.
Pertaineth to another tribe - To the tribe of Judah; Heb 7:14.
Of which no man gave attendance at the altar - The priestly office pertained only to the tribe of Levi. No one of the tribe of Judah had any part in the performance of the duties of that office. This was settled by the Jewish Law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: of which: Num 16:40, Num 17:5; Ch2 26:16-21
Geneva 1599
7:13 For he of whom these things are spoken pertaineth to another tribe, of which no man (f) gave attendance at the altar.
(f) Had anything to do with the altar.
John Gill
7:13 For he of whom these things are spoken,.... In Ps 110:4 and in the type of him Melchizedek, in the preceding verses; for not Melchizedek is here meant, but the Lord Jesus Christ, as appears by what follows; the antitype of Melchizedek, the Lord our righteousness, the Prince of peace, the priest of God, that lives for ever, without father, without mother, &c.
pertaineth to another tribe; the tribe of Judah, and not the tribe of Levi:
of which no man gave attendance at the altar; either of burnt offering or of incense; that is, no man waited there, or took upon him and exercised the priest's office that was of the tribe of Judah: no man might lawfully do it; Uzziah, indeed, thrust himself into the priest's office, who was of that tribe, and went into the temple and burnt incense upon the altar of incense; but then he had no right to do it, and was punished for it.
John Wesley
7:13 But the priesthood is manifestly changed from one order to another, and from one tribe to another. For he of whom these things are spoken - Namely, Jesus. Pertaineth to another tribe - That of Judah. Of which no man was suffered by the law to attend on, or minister at, the altar.
Robert Jamieson, A. R. Fausset and David Brown
7:13 Confirming the truth that a change is made of the law (Heb 7:12), by another fact showing the distinctness of the new priesthood from the Aaronic.
these things-- (Ps 110:4).
pertaineth--Greek, "hath partaken of" (the perfect tense implies the continuance still of His manhood).
another--"a different tribe" from that of Levi.
7:147:14: Արդ՝ յա՛յտ իսկ է, թէ յազգէ՛ Յուդայ ծագեաց Տէր մեր. յորմէ ազգէ վասն քահանայից Մովսէս ինչ ո՛չ ճառեաց[4750]։ [4750] Ոմանք. Մովսէս ոչինչ ճառեաց։
14 Արդ, յայտնի իսկ է, թէ մեր Տէրը սերում է Յուդայի ցեղից. այդ ցեղից եղած քահանաների մասին Մովսէսը ոչինչ չի ասել:
14 Քանզի յայտնի է թէ Յուդայի ցեղէն յառաջ եկաւ մեր Տէրը։ Այդ ցեղին մասին Մովսէս բան մը չըսաւ քահանայութեան համար։
Արդ յայտ իսկ է թէ յազգէ Յուդայ ծագեաց Տէր մեր, յորմէ ազգէ վասն քահանայից Մովսէս ինչ ոչ ճառեաց:

7:14: Արդ՝ յա՛յտ իսկ է, թէ յազգէ՛ Յուդայ ծագեաց Տէր մեր. յորմէ ազգէ վասն քահանայից Մովսէս ինչ ո՛չ ճառեաց[4750]։
[4750] Ոմանք. Մովսէս ոչինչ ճառեաց։
14 Արդ, յայտնի իսկ է, թէ մեր Տէրը սերում է Յուդայի ցեղից. այդ ցեղից եղած քահանաների մասին Մովսէսը ոչինչ չի ասել:
14 Քանզի յայտնի է թէ Յուդայի ցեղէն յառաջ եկաւ մեր Տէրը։ Այդ ցեղին մասին Մովսէս բան մը չըսաւ քահանայութեան համար։
zohrab-1805▾ eastern-1994▾ western am▾
7:1414: Ибо известно, что Господь наш воссиял из колена Иудина, о котором Моисей ничего не сказал относительно священства.
7:14  πρόδηλον γὰρ ὅτι ἐξ ἰούδα ἀνατέταλκεν ὁ κύριος ἡμῶν, εἰς ἣν φυλὴν περὶ ἱερέων οὐδὲν μωϊσῆς ἐλάλησεν.
7:14. πρόδηλον (distincted-before) γὰρ (therefore) ὅτι (to-which-a-one) ἐξ (out) Ἰούδα (of-an-Iouda) ἀνατέταλκεν (it-had-come-to-finish-up,"ὁ (the-one) κύριος (Authority-belonged) ἡμῶν, (of-us,"εἰς (into) ἣν (to-which) φυλὴν (to-a-tribing) περὶ (about) ἱερέων (of-sacreders-of) οὐδὲν (to-not-moreover-one) Μωυσῆς (a-Mouses) ἐλάλησεν. (it-spoke-unto)
7:14. manifestum enim quod ex Iuda ortus sit Dominus noster in qua tribu nihil de sacerdotibus Moses locutus estFor it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.
14. For it is evident that our Lord hath sprung out of Judah; as to which tribe Moses spake nothing concerning priests.
7:14. For it is evident that our Lord arose out of Judah, a tribe about which Moses said nothing concerning priests.
7:14. For [it is] evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.
For [it is] evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood:

14: Ибо известно, что Господь наш воссиял из колена Иудина, о котором Моисей ничего не сказал относительно священства.
7:14  πρόδηλον γὰρ ὅτι ἐξ ἰούδα ἀνατέταλκεν ὁ κύριος ἡμῶν, εἰς ἣν φυλὴν περὶ ἱερέων οὐδὲν μωϊσῆς ἐλάλησεν.
7:14. manifestum enim quod ex Iuda ortus sit Dominus noster in qua tribu nihil de sacerdotibus Moses locutus est
For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.
7:14. For it is evident that our Lord arose out of Judah, a tribe about which Moses said nothing concerning priests.
7:14. For [it is] evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: "Господь наш восстал из колена Иудина..." - греч. anatetalken - собственно восстал, а о светилах - и воссиял (по восходе): - здесь, таким образом, можно видеть намек и на Звезду Иакова (Чис XXIV:17; Ис LX:1; Мал III:20), и на отрасль, произрастание которой предсказывалось не раз пророками (Иер 23:5; 33:15; Зах 3:8; 6:12).
Adam Clarke: Commentary on the Bible - 1831
7:14: For it is evident - As the apostle speaks here with so much confidence, it follows that our Lord's descent from the tribe of Judah was incontrovertible. The genealogical tables, both in Matthew and Luke, establish this point; and whatever difficulties we may find in them now, there were none apprehended in those days, else the enemies of the Gospel would have urged these as a chief and unanswerable argument against Christ and his Gospel.
Albert Barnes: Notes on the Bible - 1834
7:14: For it is evident that our Lord sprang out of Judah - It is well known: it cannot be a matter of dispute. About the fact that the Lord Jesus was of the tribe of Judah, there could be no doubt; compare Mat 1:3. But probably the apostle means here to refer to more than that simple fact. It was a doctrine of the Old Testament, and was admitted by the Jews, that the Messiah was to be of that tribe; see Gen 49:10; Isa 11:1; Mic 5:2; Mat 2:6. This was an additional consideration to show that there was to be a change of some kind in the office of the priesthood, since it was declared (Ps. cx) that the Messiah was to be a priest. The fact that the Messiah is to be of the tribe of Judah is still admitted by the Jews. As their distinction of tribes now, however, is broken up, and as it is impossible for them to tell who belongs to the tribe of Judah, it is held by them that when he comes this will be made known by miracle.
Of which tribe Moses spake nothing concerning priesthood - That is, in the Mosaic laws respecting the office of priest, this tribe is not mentioned. All the arrangements pertain to the tribe of Levi.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: Our Lord: Luk 1:43; Joh 20:13, Joh 20:28; Eph 1:3; Phi 3:8
sprang: Gen 46:12, Gen 49:10; Rut 4:18-22; Isa 11:1; Jer 23:5, Jer 23:6; Mic 5:2; Mat 1:3-16; Luk 2:23-33, Luk 3:33; Rom 1:3, Rom 2:3; Rev 5:5, Rev 22:16
John Gill
7:14 For it is evident that our Lord sprang out of Judah,.... Out of the tribe of Judah; it is certain that the Messiah was to spring from that tribe, Gen 49:10 he was to be of the family of Jesse, and of the house of David; and hence he is sometimes called David himself; and so the Jews expect that he will come from the tribe of Judah, and not from any other (p); and it is evident that Jesus, who is our Lord by creation, redemption, and the conquest of his grace, sprung from this tribe: this is clear from the place of his birth, Bethlehem of Judah; and from his reputed father Joseph, and real mother Mary, being both of the house of David; and this was known to the Jews, and it is owned by them that he was near to the kingdom (q), which he could not be if he was not of that tribe; and hence he is called the lion of the tribe of Judah;
of which tribe Moses spake nothing concerning the priesthood: he said many things of it in Deut 33:8 and relates many things concerning it as spoken by Jacob, but nothing about the priesthood, as if it belonged to that, or that any that should spring from it should exercise that office, The Alexandrian copy, the Claromontane manuscript, and the Vulgate Latin version, read, "concerning the priests"; whence it follows that there is a change of the priesthood, and that the Messiah, as he was not to be, so he is not a priest of Aaron's order, not being of the same tribe.
(p) Raya Mehimna in Zohar in Exod. fol. 49. 3. Tzeror Hammor, fol. 62. 2. (q) T. Bab. Sanhedrin, fol. 43. 1.
John Wesley
7:14 For it is evident that our Lord sprang out of Judah - Whatever difficulties have arisen since, during so long a tract of time, it was then clear beyond dispute.
Robert Jamieson, A. R. Fausset and David Brown
7:14 evident--literally, "manifest before the eyes" as a thing indisputable; a proof that whatever difficulties may now appear, then Jesus Christ's genealogy labored under none.
our Lord--the only place where this now common title occurs without "Jesus," or "Christ," except 2Pet 3:15.
sprang--as a plant, and a branch.
Judah-- Gen 49:10; Lk 1:27, Lk 1:39 (Hebron of Judah, where LIGHTFOOT thinks Jesus was conceived) Lk 2:4-5; Rev_ 5:5.
of which tribe . . . priesthood--"in respect to which tribe Moses spake nothing concerning priests" (so the oldest manuscripts read, nothing to imply that priests were to be taken from it).
7:157:15: Եւ եւ՛ս առաւել յայտ է՝ թէ ըստ նմանութեա՛ն Մելքիսեդեկի՝ յառնելոց է ա՛յլ քահանայ[4751]. [4751] Ոմանք. Յառնելոց էր այլ։ Ուր Ոսկան. Յայտնելոց է այլ։
15 Եւ առաւել եւս յայտնի է, թէ Մելքիսեդեկի նմանութեամբ երեւալու է մի այլ քահանայ,
15 Ու ա՛լ աւելի յայտնի է որ փոխուեցաւ, քանի որ Մելքիսեդեկի նմանութիւնովը ուրիշ քահանայ մը ելաւ,
Եւ եւս առաւել յայտ է թէ ըստ նմանութեան Մելքիսեդեկի յառնելոց է այլ քահանայ:

7:15: Եւ եւ՛ս առաւել յայտ է՝ թէ ըստ նմանութեա՛ն Մելքիսեդեկի՝ յառնելոց է ա՛յլ քահանայ[4751].
[4751] Ոմանք. Յառնելոց էր այլ։ Ուր Ոսկան. Յայտնելոց է այլ։
15 Եւ առաւել եւս յայտնի է, թէ Մելքիսեդեկի նմանութեամբ երեւալու է մի այլ քահանայ,
15 Ու ա՛լ աւելի յայտնի է որ փոխուեցաւ, քանի որ Մելքիսեդեկի նմանութիւնովը ուրիշ քահանայ մը ելաւ,
zohrab-1805▾ eastern-1994▾ western am▾
7:1515: И это еще яснее видно [из того], что по подобию Мелхиседека восстает Священник иной,
7:15  καὶ περισσότερον ἔτι κατάδηλόν ἐστιν, εἰ κατὰ τὴν ὁμοιότητα μελχισέδεκ ἀνίσταται ἱερεὺς ἕτερος,
7:15. Καὶ (And) περισσότερον (more-abouted) ἔτι (if-to-a-one) κατάδηλόν (distincted-down) ἐστιν, (it-be,"εἰ (if) κατὰ (down) τὴν (to-the-one) ὁμοιότητα (to-an-along-belongness) Μελχισεδὲκ ( of-a-Melchisedek ) ἀνίσταται ( it-standeth-up ,"ἱερεὺς (a-sacreder-of) ἕτερος, (different,"
7:15. et amplius adhuc manifestum est si secundum similitudinem Melchisedech exsurgit alius sacerdosAnd it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
15. And is yet more abundantly evident, if after the likeness of Melchizedek there ariseth another priest,
7:15. And yet it is far more evident that, according to the likeness of Melchizedek, there rises up another priest,
7:15. And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest:

15: И это еще яснее видно [из того], что по подобию Мелхиседека восстает Священник иной,
7:15  καὶ περισσότερον ἔτι κατάδηλόν ἐστιν, εἰ κατὰ τὴν ὁμοιότητα μελχισέδεκ ἀνίσταται ἱερεὺς ἕτερος,
7:15. et amplius adhuc manifestum est si secundum similitudinem Melchisedech exsurgit alius sacerdos
And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
7:15. And yet it is far more evident that, according to the likeness of Melchizedek, there rises up another priest,
7:15. And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: "И это ещё яснее видно из того..." - греч. perissoteron eti katadhlon estin... - слав. точнее: и лишше еще яве есть, т.е. и еще более явная истина, что восставший иной священник по чину Мелхиседека истинно был Христос, достойно приявший эту честь не по закону заповеди плотской, но по силе жизни непрестающей, как Сын Божий и Сын Девы. Еще более - по сравнению прежде доказанною мыслью, что надо было восстать иному священнику и иному закону (11-12: ст.). Эта еще более явная истина является в то же время новым доказательством отмены всего, что связано было с ветхозаветным Левитским священством, потому что восстал новый иерей по чину Мелхиседека.
Adam Clarke: Commentary on the Bible - 1831
7:15: And it is yet far more evident - Και περισσοτερον ετι καταδηλον εστιν· And besides, it is more abundantly strikingly manifest. It is very difficult to translate these words, but the apostle's meaning is plain, viz., that God designed the Levitical priesthood to be changed, because of the oath in Psa 110:1-7, where, addressing the Messiah, he says: Thou art a Priest for ever after the order, or ὁμοιοτητα, similitude, of Melchisedec, who was not only a priest, but also a king. None of the Levitical priests sustained this double office; but they both, with that of prophet, appear and were exercised in the person of our Lord, who is the Priest to which the apostle alludes.
Albert Barnes: Notes on the Bible - 1834
7:15: And it is yet far more evident - Not that our Lord would spring out of Judah, but the point which he was endeavoring to establish that there must be a change of the priesthood, was rendered still more evident from another consideration. A strong proof of the necessity of such a change of the priesthood was furnished from the fact that the Messiah was to be of the tribe of Judah; but a much stronger, because "as a priest" he was to be of the order of Melchizedek - that is, he was of the same rank with one who did not even belong to that tribe.
After the similitude - Resembling; that is, he was to be of the order of Melchizedek.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: after: Heb 7:3, Heb 7:11, Heb 7:17-21; Psa 110:4
Geneva 1599
7:15 (7) And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
(7) Lest any man object, the priesthood was indeed translated from Levi to Judah. Nonetheless the same still remains, he both considers and explains those words of David "for ever, according to the order of Melchizedek" by which also a different institution of priesthood is understood.
John Gill
7:15 And it is yet far more evident,.... From a fact which cannot be denied;
for that after the similitude of Melchisedec there ariseth another priest; or another has risen, even Jesus the son of David, of the tribe of Judah; another from Aaron, one that is not of his family or tribe, but one like to Melchizedek: hence we learn that Melchizedek and Christ are not the same person; and that the order and similitude of Melchizedek are the same; and that Christ's being of his order only imports that there is a resemblance and likeness between him and Melchizedek, in many things, which are observed in the beginning of this chapter: and this "arising" does not intend Christ's setting up himself, only his appearance in this form; and being expressed in the present tense, denotes the continual being, and virtue of his priesthood.
John Wesley
7:15 And it is still far more evident, that - Both the priesthood and the law are changed, because the priest now raised up is not only of another tribe, but of a quite different order.
Robert Jamieson, A. R. Fausset and David Brown
7:15 Another proof that the law, or economy, is changed, namely, forasmuch as Christ is appointed Priest, "not according to the law of a carnal (that is, a mere outward) commandment," but "according to the power of an indissoluble (so the Greek) life." The hundred tenth Psalm appoints Him "for ever" (Heb 7:17). The Levitical law required a definite carnal descent. In contrast stands "the power"; Christ's spiritual, inward, living power of overcoming death. Not agreeably to a statute is Christ appointed, but according to an inward living power.
it--the change of the law or economy, the statement (Heb 7:12, Heb 7:18).
far more--Greek, "more abundantly."
for that--"seeing that," literally, "if"; so Rom 5:10.
after the similitude of Melchisedec--answering to "after the order of Melchisedec" (Heb 5:10). The "order" cannot mean a series of priests, for Melchisedec neither received his priesthood from, nor transmitted it to, any other mere man; it must mean "answering to the office of Melchisedec." Christ's priesthood is similar to Melchisedec's in that it is "for ever" (Heb 7:16-17).
another--rather as Greek, "a different."
7:167:16: որ ո՛չ ըստ մարմնաւո՛ր պատուիրանին եղեւ, այլ ըստ զօրութեա՛ն կենացն անվախճանից։
16 որը ըստ մարմնաւոր պատուիրանի չէ, որ եղաւ քահանայ, այլ՝ ըստ անվախճան կեանքի զօրութեան:
16 Որ ո՛չ թէ մարմնաւոր պատուէրին պէս եղաւ, հապա անվախճան կեանքին զօրութեանը պէս։
որ ոչ ըստ մարմնաւոր պատուիրանին եղեւ, այլ ըստ զօրութեան կենացն անվախճանից:

7:16: որ ո՛չ ըստ մարմնաւո՛ր պատուիրանին եղեւ, այլ ըստ զօրութեա՛ն կենացն անվախճանից։
16 որը ըստ մարմնաւոր պատուիրանի չէ, որ եղաւ քահանայ, այլ՝ ըստ անվախճան կեանքի զօրութեան:
16 Որ ո՛չ թէ մարմնաւոր պատուէրին պէս եղաւ, հապա անվախճան կեանքին զօրութեանը պէս։
zohrab-1805▾ eastern-1994▾ western am▾
7:1616: Который таков не по закону заповеди плотской, но по силе жизни непрестающей.
7:16  ὃς οὐ κατὰ νόμον ἐντολῆς σαρκίνης γέγονεν ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου,
7:16. ὃς (which) οὐ (not) κατὰ (down) νόμον (to-a-parcelee) ἐντολῆς (of-a-finishing-in) σαρκίνης (of-fleshed-belonged-to) γέγονεν (it-hath-had-come-to-become,"ἀλλὰ (other) κατὰ (down) δύναμιν (to-an-ability) ζωῆς (of-a-lifing) ἀκαταλύτου, (of-un-loosed-down,"
7:16. qui non secundum legem mandati carnalis factus est sed secundum virtutem vitae insolubilisWho is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.
16. who hath been made, not after the law of a carnal commandment, but after the power of an endless life:
7:16. who was made, not according to the law of a carnal commandment, but according to the virtue of an indissoluble life.
7:16. Who is made, not after the law of a carnal commandment, but after the power of an endless life.
Who is made, not after the law of a carnal commandment, but after the power of an endless life:

16: Который таков не по закону заповеди плотской, но по силе жизни непрестающей.
7:16  ὃς οὐ κατὰ νόμον ἐντολῆς σαρκίνης γέγονεν ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου,
7:16. qui non secundum legem mandati carnalis factus est sed secundum virtutem vitae insolubilis
Who is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.
7:16. who was made, not according to the law of a carnal commandment, but according to the virtue of an indissoluble life.
7:16. Who is made, not after the law of a carnal commandment, but after the power of an endless life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: "Не по закону заповеди плотской..." - можно понимать двояко: или в смысле - не по праву плотского происхождения от прежнего первосвященника (как известно, первосвященство передавалось обычно от отца старшему сыну или в роде), а в силу самобытной вечной жизни Христовой; или же в более широком смысле не по внешнему плотскому закону, - плотскому (sarkikhV) в противоположность духовному закону - закону духа жизни и свободы Христовой, имеющему вечно живое значение. Такое только священство и удовлетворяло вполне обещанному в известном изречении Псалмопевца (17: ст.).
Adam Clarke: Commentary on the Bible - 1831
7:16: Who is made - Appointed to this high office by God himself, not succeeding one that was disabled or dead, according to that law or ordinance directed to weak and perishing men, who could not continue by reason of death.
This is probably all that the apostle intends by the words carnal commandment, εντολης σαρκικης· for carnal does not always mean sinful or corrupt, but feeble, frail, or what may be said of or concerning man in his present dying condition.
But after the power of an endless life - Not dying, or ceasing through weakness to be a priest; but properly immortal himself, and having the power to confer life and immortality on others. He ever lives, as Priest, to make intercession for men; and they who believe on him shall never perish, but have everlasting life.
Albert Barnes: Notes on the Bible - 1834
7:16: Who is made - That is, the other priest is made, to wit, the Messiah. He was made a priest by a special law.
Not after the law of a carnal commandment - Not according to the Law of a commandment pertaining to the flesh. The word "carnal" means "fleshly;" and the idea is, that the Law under which the priests of the old dispensation were made was external, rather than spiritual; it related more to outward observances than to the keeping of the heart. That this was the nature of the Mosaic ritual in the main, it was impossible to doubt, and the apostle proceeds to argue from this undeniable truth.
But after the power of an endless life - By an authority of endless duration. That is, it was not concerned mainly with outward observances, and did not pass over from one to another by death, but was unchanging in its character, and spiritual in its nature. It was enduring and perpetual as a priesthood, and was thus far exalted above the service performed by the priests under the former dispensation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: the law: Heb 9:9, Heb 9:10, Heb 10:1; Gal 4:3, Gal 4:9; Col 2:14, Col 2:20
the power: Heb 7:3, Heb 7:17, Heb 7:21, Heb 7:24, Heb 7:25, Heb 7:28; Rev 1:18
Geneva 1599
7:16 (8) Who is made, not after the (g) law of a carnal commandment, but after the power of an endless life.
(8) He proves the diversity and excellency of the institution of Melchizedek's priesthood, by this that the priesthood of the law rested on an outward and bodily anointing: but the sacrifice of Melchizedek is set out to be everlasting and more spiritual.
(g) Not after the ordination, which commands frail ad temporary things, as was done in Aaron's consecration, and all of that whole priesthood.
John Gill
7:16 Who was made,.... Not as man, much less as God; but as a priest, constituted and appointed one:
not after the law of a carnal commandment: either the ceremonial law in general, which was a carnal one, if we consider the persons to whom it belonged, the Israelites according to the flesh; it was incumbent upon, and might be performed by such who were only carnal; and it was performed by and for men that were in the flesh, or mortal; and if we consider the matter of it, the subject on which various of its rites were exercised was the flesh or body, and which were performed by manual operation; and the sacrifices of it were the flesh of beasts; and these were for the sins of the flesh, and for the removing the ceremonial uncleanness of it; and the virtue of them reached only to the purifying of the flesh; and the whole of it is distinct from the moral law, which is spiritual, and reaches to the spirit or soul of man; whereas this only was concerned about temporal and external things: or else the law of the priesthood is particularly intended; or that commandment which respected the priesthood of Aaron; which law regarded the carnal descent of his sons; enjoined a carnal inauguration of them, and provided for their succession and continuance in a carnal way; after which, Christ the great high priest did not become one:
but after the power of an endless life; this may be understood either of the Gospel, according to which Christ is a priest; and which is called "life", in opposition to the law which is the ministration of death; and because it is the means of quickening dead sinners, and of reviving drooping saints; and points out Christ the way of life, and has brought life and immortality to light: and may be said to be "endless", in distinction from the law, which is temporary; and because it is itself permanent and everlasting; contains in it the promise of eternal life, and is the means of bringing souls unto it: and there is a "power" goes along with it; which distinguishes it from the weak and beggarly elements of the ceremonial law, which is abolished, because of the weakness of it; for it is attended with the power of the Spirit of God, and is the power of God unto salvation: or else this intends the endless life which Christ has, in and of himself; and which qualifies him for a priest; and stands opposed to the mortality of the priests, and to that law which could not secure them from it: the priests died, and the law by which they were priests could not prevent their death; Christ is the living God, the Prince of life, he had power to lay down his life as man, and power to take it up again; and his life, as man, is an endless one, which qualifies him for that part of his priestly office, his intercession and advocacy: or it may design that power, which his Father has given him as Mediator, of an endless life, both for himself and for all his people; and regards his ever living as a priest, and the perpetuity of and the continual virtue and efficacy of it.
John Wesley
7:16 Who is made - A priest. Not after the law of a carnal commandment - Not according to the Mosaic law, which consisted chiefly of commandments that were carnal, compared to the spirituality of the gospel. But after the power of an endless life - Which he has in himself, as the eternal Son of God.
Robert Jamieson, A. R. Fausset and David Brown
7:16 carnal . . . endless--mutually contrasted. As "form" and "power" are opposed, Ti2 3:5; so here "the law" and "power," compare Rom 8:3, "The law was weak through the flesh"; and Heb 7:18, "weakness." "The law" is here not the law in general, but the statute as to the priesthood. "Carnal," as being only outward and temporary, is contrasted with "endless," or, as Greek, "indissoluble." Commandments is contrasted with "life." The law can give a commandment, but it cannot give life (Heb 7:19). But our High Priest's inherent "power," now in heaven, has in Him "life for ever"; Heb 9:14, "through the eternal Spirit"; Heb 7:25, "able . . . ever liveth" (Jn 5:26). It is in the power of His resurrection life, not of His earthly life, that Christ officiates as a Priest.
7:177:17: Քանզի վկայեցաւ թէ. Դո՛ւ ես քահանայ յաւիտեա՛ն ըստ կարգին Մելքիսեդեկի[4752]։ [4752] Ոմանք. Եթէ դու ես քա՛՛։
17 Արդարեւ վկայուեց, թէ՝ «Դու յաւիտեան քահանայ ես, ըստ Մելքիսեդեկի կարգի»:
17 Վասն զի կը վկայէ. «Դուն յաւիտեան քահանայ ես Մելքիսեդեկի կարգին պէս»։
Քանզի վկայեցաւ թէ. Դու ես քահանայ յաւիտեան ըստ կարգին Մելքիսեդեկի:

7:17: Քանզի վկայեցաւ թէ. Դո՛ւ ես քահանայ յաւիտեա՛ն ըստ կարգին Մելքիսեդեկի[4752]։
[4752] Ոմանք. Եթէ դու ես քա՛՛։
17 Արդարեւ վկայուեց, թէ՝ «Դու յաւիտեան քահանայ ես, ըստ Մելքիսեդեկի կարգի»:
17 Վասն զի կը վկայէ. «Դուն յաւիտեան քահանայ ես Մելքիսեդեկի կարգին պէս»։
zohrab-1805▾ eastern-1994▾ western am▾
7:1717: Ибо засвидетельствовано: Ты священник вовек по чину Мелхиседека.
7:17  μαρτυρεῖται γὰρ ὅτι σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν μελχισέδεκ.
7:17. μαρτυρεῖται (it-be-witnessed-unto) γὰρ (therefore) ὅτι (to-which-a-one," Σὺ ( Thou ) ἱερεὺς ( a-sacreder-of ) εἰς ( into ) τὸν ( to-the-one ) αἰῶνα ( to-an-age ) κατὰ ( down ) τὴν ( to-the-one ) τάξιν ( to-an-arranging ) Μελχισεδέκ . ( of-a-Melchisedek )
7:17. contestatur enim quoniam tu es sacerdos in aeternum secundum ordinem MelchisedechFor he testifieth: Thou art a priest for ever according to the order of Melchisedech.
17. for it is witnessed , Thou art a priest for ever After the order of Melchizedek.
7:17. For he testifies: “You are a priest forever, according to the order of Melchizedek.”
7:17. For he testifieth, Thou [art] a priest for ever after the order of Melchisedec.
For he testifieth, Thou [art] a priest for ever after the order of Melchisedec:

17: Ибо засвидетельствовано: Ты священник вовек по чину Мелхиседека.
7:17  μαρτυρεῖται γὰρ ὅτι σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν μελχισέδεκ.
7:17. contestatur enim quoniam tu es sacerdos in aeternum secundum ordinem Melchisedech
For he testifieth: Thou art a priest for ever according to the order of Melchisedech.
7:17. For he testifies: “You are a priest forever, according to the order of Melchizedek.”
7:17. For he testifieth, Thou [art] a priest for ever after the order of Melchisedec.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:17: For he testifieth - That is, either the Scripture, in the place so often quoted, or God by that Scripture.
Thou art a priest for ever - This is the proof that he was not appointed according to the carnal commandment, but according to the power of an endless life, because he is a priest for ever; i.e. one that never dies, and is never disabled from performing the important functions of his office; for if he be a priest for ever, he ever lives.
Albert Barnes: Notes on the Bible - 1834
7:17: For he testifieth - "That this is the true account of it is proved by the testimony of God himself, that he was to be a priest for ever;" see the note on Heb 5:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: Heb 7:15, Heb 7:21, Heb 5:6, Heb 5:10, Heb 6:20; Psa 110:4
John Gill
7:17 For he testifieth,.... That is, either David, the penman of the psalm, or rather the Holy Ghost, the enditer of it, or God in the Scripture, in Ps 110:4 of this form of citing Scripture; see Gill on Heb 2:6.
thou art a priest for ever after the order of Melchisedec; see Heb 5:6.
Robert Jamieson, A. R. Fausset and David Brown
7:17 For--proving His life to be "endless" or indissoluble (Heb 7:16). The emphasis is on "for ever." The oldest manuscripts read, "He is testified of, that Thou art," &c.
7:187:18: Արհամարհութիւն լինէր առաջին պատուիրանին, վասն նորին տկարութեանն եւ անշահութեան[4753]. [4753] Ոմանք. Արհամարհութիւնն լինէր... տկարութեան եւ անշ՛՛։
18 Առաջին պատուիրանը արհամարհուեց իր տկարութեան եւ անօգտակարութեան պատճառով, -
18 Քանզի առաջին պատուէրը կը խափանուի իր տկարութեանը ու անշահեկանութեանը համար,
[24]Արհամարհութիւն լինէր առաջին պատուիրանին վասն նորին տկարութեանն եւ անշահութեան:

7:18: Արհամարհութիւն լինէր առաջին պատուիրանին, վասն նորին տկարութեանն եւ անշահութեան[4753].
[4753] Ոմանք. Արհամարհութիւնն լինէր... տկարութեան եւ անշ՛՛։
18 Առաջին պատուիրանը արհամարհուեց իր տկարութեան եւ անօգտակարութեան պատճառով, -
18 Քանզի առաջին պատուէրը կը խափանուի իր տկարութեանը ու անշահեկանութեանը համար,
zohrab-1805▾ eastern-1994▾ western am▾
7:1818: Отменение же прежде бывшей заповеди бывает по причине ее немощи и бесполезности,
7:18  ἀθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές,
7:18. ἀθέτησις (An-un-placing) μὲν (indeed) γὰρ (therefore) γίνεται ( it-becometh ) προαγούσης (of-leading-before) ἐντολῆς (of-a-finishing-in) διὰ (through) τὸ (to-the-one) αὐτῆς (of-it) ἀσθενὲς (to-un-vigored) καὶ (and) ἀνωφελές, (to-un-benefited,"
7:18. reprobatio quidem fit praecedentis mandati propter infirmitatem eius et inutilitatemThere is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:
18. For there is a disannulling of a foregoing commandment because of its weakness and unprofitableness
7:18. Certainly, there is a setting aside of the former commandment, because of its weakness and lack of usefulness.
7:18. For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.
For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof:

18: Отменение же прежде бывшей заповеди бывает по причине ее немощи и бесполезности,
7:18  ἀθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές,
7:18. reprobatio quidem fit praecedentis mandati propter infirmitatem eius et inutilitatem
There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:
18. For there is a disannulling of a foregoing commandment because of its weakness and unprofitableness
7:18. Certainly, there is a setting aside of the former commandment, because of its weakness and lack of usefulness.
7:18. For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Подтверждается условие, в силу которого являлась неизбежною замена священства и закона Ааронова новым по чину Мелхиседека, высказанное в 11: -12: ст. Ветхозаветные закон и священство действительно исчерпали свое условное, ограниченное, временное значение и достигли своей цели и конца - замены лучшею надеждою и лучшими средствами приближения к Богу. - Отменение прежде бывшей заповеди состоялось по причине ее немощи, которая создавалась и ее существенным содержанием (жертвоприношениями, как не вполне достаточными средствами оправдания людей), и еще более - людским несовершенством и нравственным их одичанием, для уврачевания которого все множество предписаний Ветхозаветного закона не имело внутренней оживляющей благодатной силы, свойственной закону и благодати Христовой. Эта немощь Ветхозаветного закона перешла в бесполезность, когда наступило предопределенное Богом и достигнутое развитием человечества время замены его лучшим и совершеннейшим.
Adam Clarke: Commentary on the Bible - 1831
7:18: For there is verily a disannulling - There is a total abrogation, προαγουσης εντολης, of the former law, relative to the Levitical priesthood. See Heb 7:19.
For the weakness - It had no energy; it communicated none; it had no Spirit to minister; it required perfect obedience, but furnished no assistance to those who were under it.
And unprofitableness - No man was benefited by the mere observance of its precepts: it pardoned no sin, changed no heart, reformed no life; it found men dead in trespasses and sins, and it consigned them to eternal death. It was therefore weak in itself, and unprofitable to men.
The Jews, who still cleave to it, are a proof that it is both weak and unprofitable; for there is not a more miserable, distressed, and profligate class of men on the face of the earth.
Albert Barnes: Notes on the Bible - 1834
7:18: For there is verily a disannulling - A setting aside. The Law which existed before in regard to the priesthood becomes now abrogated in consequence of the change which has been made in the priesthood; see the note at Heb 7:12.
Of the commandment - Relating to the office of priest, or to the ceremonial rites in general. This does not refer to the moral law, as if that was abrogated, for:
(1) the reasoning of the apostle does not pertain to that, and,
(2) that law cannot be abrogated. It grows out of the nature of things, and must be perpetual and universal.
Going before - Going before the Christian dispensation and introducing it.
For the weakness and unprofitableness thereof - That is, it was not adapted to save man; it had not power to accomplish what was necessary to be done in human salvation. It answered the end for which it was designed - that of introducing a more perfect plan, and then vanished as a matter of course. It did not expiate guilt; it did not give peace to the conscience; it did not produce perfection Heb 7:11, and therefore it gave place to a better system.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:18: a disannulling: Heb 7:11, Heb 7:12, Heb 8:7-13, Heb 10:1-9; Rom 3:31; Gal 3:15, Gal 3:17
the weakness: Heb 7:19, Heb 8:7, Heb 8:8, Heb 9:9, Heb 9:10, Heb 10:1-4, Heb 13:9; Act 13:39; Rom 8:3; Gal 4:9, Gal 4:21; Ti1 4:8
Geneva 1599
7:18 (9) For there is verily a disannulling of the (h) commandment going before for the weakness and unprofitableness thereof.
(9) Again, that no man object that the last priesthood was added to make a perfect one by joining them both together, he proves that the first was made void by the later as unprofitable, by the nature of them both. For how could those material and transitory things sanctify us, either by themselves, or by being joined with another?
(h) The ceremonial law.
John Gill
7:18 For there is verily a disannulling of the commandment,.... Not the moral law; though what is here said of the commandment may be applied to that; that is sometimes called the commandment, Rom 7:12 it went before the promise of the Messiah, and the Gospel of Christ, and the dispensation of it; it is in some respects weak; it cannot justify from the guilt of sin, nor free from the power of it, nor secure from death, the punishment of it, nor give eternal life; though it has a power to command, accuse, convince, and condemn: and it is also unprofitable in the business of justification and salvation; though otherwise it is profitable to convince of sin, to show what righteousness is, and to be a rule of conversation to the saints in the hand of Christ; yet not this, but the ceremonial law is meant, which is the commandment that respected the Levitical priesthood, and is called a carnal one, and is inclusive of many others, and, which distinguishes that dispensation from the Gospel one: and this may be said to be
going before; with respect to time, being before the Gospel state, or the exhibition of the new covenant of grace; and with respect to use, as a type or shadow of good things to come; and as it was a schoolmaster going before, and leading on to the knowledge of evangelical truths: and this is now disannulled, abrogated, and made void; the middle wall of partition is broken down, and the law of commandments contained in ordinances is abolished:
for the weakness and unprofitableness thereof; the ceremonial law was weak; it could not expiate or atone for sin, in the sight of God; it could not remove the guilt of sin from the conscience, but there was still a remembrance of it; nor could it cleanse from the filth of sin; all it could do was, to expiate sin typically, and sanctify externally to the purifying of the flesh; and all the virtue it had was owing to Christ, whom it prefigured; and therefore, being fulfilled in him, it ceased: and it was "unprofitable"; not before the coming of Christ, for then it was a shadow, a type, a schoolmaster, and had its usefulness; but since his coming, who is the body and substance of it, it is unprofitable to be joined to him; and is of no service in the affair of salvation; and is no other than a grievous yoke of bondage; yea, is what renders Christ unprofitable and of no effect, when submitted to as in force, and as necessary to salvation; and because of these things, it is abolished and made null and void. The Jews, though they are strenuous assertors of the unalterableness of the law of Moses, yet sometimes are obliged to acknowledge the abrogation of the ceremonial law in the times of the Messiah; the commandment, they say (r), meaning this, shall cease in the time to come; and again,
"all sacrifices shall cease in the future state, or time to come, (i.e. the times of the Messiah,) but the sacrifice of praise (s).''
(r) T. Bab. Nidda, fol. 61. 2. (s) Vajikra Rabba, scct. 9. fol. 153. 1. & sect. 27. fol. 168. 4.
John Wesley
7:18 For there is implied in this new and everlasting priesthood, and in the new dispensation connected therewith, a disannulling of the preceding commandment - An abrogation of the Mosaic law. For the weakness and unprofitableness thereof - For its insufficiency either to justify or to sanctify.
Robert Jamieson, A. R. Fausset and David Brown
7:18 there is--Greek, "there takes place," according to Ps 110:4.
disannuling--a repealing.
of the commandment--ordaining the Levitical priesthood. And, as the Levitical priesthood and the law are inseparably joined, since the former is repealed, the latter is so also (see on Heb 7:11).
going before--the legal ordinance introducing and giving place to the Christian, the antitypical and permanent end of the former.
weakness and unprofitableness--The opposite of "power" (Heb 7:16).
7:197:19: քանզի ո՛չինչ կատարումն գործեցին օրէնքն, եւ մուտ ազնուակա՛ն յուսոյն՝ որով մերձենամք առ Աստուած։
19 քանզի օրէնքը կատարեալ ոչինչ չարեց, - եւ նրա տեղ մտաւ լաւագոյն մի յոյս, որով մօտենում ենք Աստծուն:
19 Վասն զի օրէնքը բա՛ն մը կատարեալ չըրաւ, եւ անոր տեղ բերուեցաւ լաւագոյն յոյս մը՝ որով Աստուծոյ կը մօտենանք։
քանզի ոչինչ կատարումն գործեցին օրէնքն, [25]եւ մուտ ազնուական յուսոյն որով մերձենամք առ Աստուած:

7:19: քանզի ո՛չինչ կատարումն գործեցին օրէնքն, եւ մուտ ազնուակա՛ն յուսոյն՝ որով մերձենամք առ Աստուած։
19 քանզի օրէնքը կատարեալ ոչինչ չարեց, - եւ նրա տեղ մտաւ լաւագոյն մի յոյս, որով մօտենում ենք Աստծուն:
19 Վասն զի օրէնքը բա՛ն մը կատարեալ չըրաւ, եւ անոր տեղ բերուեցաւ լաւագոյն յոյս մը՝ որով Աստուծոյ կը մօտենանք։
zohrab-1805▾ eastern-1994▾ western am▾
7:1919: ибо закон ничего не довел до совершенства; но вводится лучшая надежда, посредством которой мы приближаемся к Богу.
7:19  οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος, ἐπεισαγωγὴ δὲ κρείττονος ἐλπίδος, δι᾽ ἧς ἐγγίζομεν τῶ θεῶ.
7:19. οὐδὲν (to-not-moreover-one) γὰρ (therefore) ἐτελείωσεν (it-en-finish-belonged,"ὁ (the-one) νόμος, (a-parcelee,"ἐπεισαγωγὴ (a-leading-into-upon) δὲ (moreover) κρείττονος (of-more-superior) ἐλπίδος, (of-an-expectation,"δι' (through) ἧς (of-which) ἐγγίζομεν (we-near-to) τῷ (unto-the-one) θεῷ. (unto-a-Deity)
7:19. nihil enim ad perfectum adduxit lex introductio vero melioris spei per quam proximamus ad DeumFor the law brought nothing to perfection: but a bringing in of a better hope, by which we draw nigh to God.
19. ( for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw nigh unto God.
7:19. For the law led no one to perfection, yet truly it introduced a better hope, through which we draw near to God.
7:19. For the law made nothing perfect, but the bringing in of a better hope [did]; by the which we draw nigh unto God.
For the law made nothing perfect, but the bringing in of a better hope [did]; by the which we draw nigh unto God:

19: ибо закон ничего не довел до совершенства; но вводится лучшая надежда, посредством которой мы приближаемся к Богу.
7:19  οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος, ἐπεισαγωγὴ δὲ κρείττονος ἐλπίδος, δι᾽ ἧς ἐγγίζομεν τῶ θεῶ.
7:19. nihil enim ad perfectum adduxit lex introductio vero melioris spei per quam proximamus ad Deum
For the law brought nothing to perfection: but a bringing in of a better hope, by which we draw nigh to God.
7:19. For the law led no one to perfection, yet truly it introduced a better hope, through which we draw near to God.
7:19. For the law made nothing perfect, but the bringing in of a better hope [did]; by the which we draw nigh unto God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: "Закон ничего не довел до совершенства", не в том смысле, что не оправдал Божиих намерений, с какими вводился. Нет, Господь не ошибается в Своих делах и планах Своей Божественной мудрости. В своих пределах и целях закон выполнил в совершенстве мысль Божию - быть пестуном во Христа; он исполнил то, чему ему преднамечено быть, ничего не доводя до совершенства, проложить путь к этому совершенству, к новой заповеди и закону, которыми цель Божия достигалась прямее и совершеннее. - Лучшая надежда - лучшее средство для достижения надежды на ближайшее общение с Богом. Менее совершенные средства к достижению этой надежды делали и самую эту надежду как бы другою - урезанною, меньшею, худшею. Здесь та же самая надежда называется лучшею, как бы иною, более полно достигаемою и удовлетворяющею человека. Путь к этой новой надежде и руководство и даны в новом священстве Христовом, сменившем слабость и несовершенство Ветхозаветных установлений.
Adam Clarke: Commentary on the Bible - 1831
7:19: For the law made nothing perfect - It completed nothing; it was only the outline of a great plan, the shadow of a glorious substance; see on Heb 7:11 (note). It neither pardoned sin, nor purified the heart, nor gave strength to obey the moral precepts. Ουδεν, nothing, is put here for ουδενα, no person.
But the bringing in of a better hope - The original is very emphatic, επεισαγωγη, the superintroduction, or the after introduction; and this seems to be put in opposition to the προαγουσα εντολη, the preceding commandment, or former Levitical law, of Heb 7:18. This went before to prepare the way of the Lord; to show the exceeding sinfulness of sin, and the strict justice of God. The better hope, which referred not to earthly but to spiritual good, not to temporal but eternal felicity, founded on the priesthood and atonement of Christ, was afterwards introduced for the purpose of doing what the law could not do, and giving privileges and advantages which the law would not afford. One of these privileges immediately follows: -
By the which we draw nigh unto God - This is a sacerdotal phrase: the high priest alone could approach to the Divine presence in the holy of holies; but not without the blood of the sacrifice, and that only once in the year. But through Christ, as our high priest, all believers in him have an entrance to the holiest by his blood; and through him perform acceptable service to God. The better hope means, in this place, Jesus Christ, who is the author and object of the hope of eternal life, which all his genuine followers possess. He is called our hope, Ti1 1:1; Col 1:27.
Albert Barnes: Notes on the Bible - 1834
7:19: For the law made nothing perfect - The Levitical, ceremonial law. It did not produce a perfect state; it did not do what was desirable to be done for a sinner; see the note on Heb 7:11. That Law, as such, did not reconcile man to God; it did not make an atonement: it did not put away guilt; in one word, "it did not restore things to the condition in which they were before the Law was broken and man became a sinner." If man were saved under that system - as many undoubtedly were - it was not in virtue of any intrinsic efficacy which it possessed, but in virtue of that great sacrifice which it typified.
But the bringing in of a better hope did - Margin, "But it was." The correct rendering is, probably, "but there is the bringing in of a better hope, by which we have access to God." The Law could not effect this. It left the conscience guilty, and sin unexpiated. But there is now the introduction of a better system by which we can approach a reconciled God. The "better hope" here refers to the more sure and certain expectation of heaven introduced by the gospel. There is a better foundation for hope; a more certain way of obtaining the divine favor than the Law could furnish.
By the which - By which better hope; that is, by means of the ground of hope furnished by the gospel, to wit, that God is now reconciled. and that we can approach him with the assurance that he is ready to save us.
We draw nigh unto God - We have access to him; notes, Rom 5:1-2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:19: the law: Heb 7:11, Heb 9:9; Act 13:39; Rom 3:20, Rom 3:21, Rom 8:3; Gal 2:16
made: Ουδεν [Strong's G3762], ετελειωσεν, completed nothing; it was the introduction, but not the completion.
the bringing in: or, it was the bringing in, Gal 3:24
a better: Heb 6:18, Heb 8:6, Heb 11:40; Joh 1:17; Rom 8:3; Col 1:27; Ti1 1:1
we: Heb 4:16, Heb 10:19-22; Psa 73:28; Joh 14:6; Rom 5:2; Eph 2:13-18, Eph 3:12
John Gill
7:19 For the law made nothing perfect,.... Or no man; neither any of the priests that offered sacrifices, nor any of the people for whom they were offered: it could not perfectly make atonement for sin; nor make men perfectly holy or righteous; it could neither justify nor sanctify; neither bring in a perfect righteousness, nor bring men to perfect holiness, and so to eternal life and salvation:
but the bringing in of a better hope did; not the grace of hope; that is not something newly brought in, the saints under the Old Testament had it; nor is it better now than then, though it has greater advantages and more encouragement to the exercise of it: nor heaven and eternal glory, the thing hoped for; the saints under the legal dispensation hoped for this, as well as believers under the present dispensation; nor is what the latter hope for better than that the former did: nor is God the author and object of hope intended; the phrase of bringing in will not suit with him; besides, he is distinguished from it, in the next clause: to understand it of the Gospel, the means of hope, and of encouraging it, is no ill sense; that standing in direct contradistinction to the law: but the priesthood of Christ, of which the apostle is treating in the context, is generally understood, which is the ground of hope; for all promises respecting eternal life are confirmed by it, and all blessings connected with it procured; and it is better than the Aaronic priesthood, under the law; and a better ground of hope than the sacrifices of that law were: Christ himself may be designed, who is often called hope, being the object, ground, and foundation of it; and is a better one than Moses, or his law, Aaron, or his priesthood; and it is by him men draw nigh to God; and the bringing in of him or his priesthood shows that Christ's priesthood was not upon the foot of the law, and that he existed as a priest, before brought in, and as a better hope, though not so fully revealed; and it may have respect to his coming in the flesh, being sent, or brought in by his father: now the bringing in of him and his priesthood did make something perfect; it brought to perfection all the types, promises, and prophecies of the Old Testament, the whole law, moral and ceremonial; it brought in perfect atonement, reconciliation, pardon, righteousness, and redemption; it perfected the persons of all God's elect; and perfectly provided for their holiness, peace, comfort, and eternal happiness: some read the words "but it", the law, "was the bringing in of a better hope": the law led unto, made way for, and introduced. Christ, the better hope; and so the Arabic version, "seeing it should be an entrance to a more noble hope"; the Syriac version renders it, "but in the room of it entered a hope more excellent than that"; than the law:
by the which we draw nigh unto God; the Father, as the Father of Christ, and of his people in him, and as the Father of mercies, and the God of all grace and this drawing nigh to him is to be understood not locally but spiritually; it includes the whole worship of God, but chiefly designs prayer: and ought to be done with a true heart, in opposition to hypocrisy; and in faith, in opposition to doubting; and with reverence and humility, in opposition to rashness; and with freedom, boldness, and thankfulness: and it is through Christ and his priesthood that souls have encouragement to draw nigh to God; for Christ has paid all their debts, satisfied law and justice, procured the pardon of their sins, atonement and reconciliation for them; he is the way of their access to God; he gives them audience and acceptance; he presents their prayers, and intercedes for them himself.
John Wesley
7:19 For the law - Taken by itself, separate from the gospel. Made nothing perfect - Could not perfect its votaries, either in faith or love, in happiness or holiness. But the bringing in of a better hope - Of the gospel dispensation, which gives us a better ground of confidence, does. By which we draw nigh to God - Yea, so nigh as to be one spirit with him. And this is true perfection.
Robert Jamieson, A. R. Fausset and David Brown
7:19 For, &c.--justifying his calling the law weak and unprofitable (Heb 7:18). The law could not bring men to: true justification or sanctification before God, which is the "perfection" that we all need in order to be accepted of Him, and which we have in Christ.
nothing--not merely "no one," but "nothing." The law brought nothing to its perfected end; everything in it was introductory to its antitype in the Christian economy, which realizes the perfection contemplated; compare "unprofitableness," Heb 7:18.
did--rather connect with Heb 7:18, thus, "There takes place (by virtue of Ps 110:4) a repealing of the commandment (on the one hand), but (on the other) a bringing in afterwards (the Greek expresses that there is a bringing in of something over and above the law; a superinducing, or accession of something new, namely, something better than the good things which the pre-existing law promised [WAHL]) of a better hope," not one weak and unprofitable, but, as elsewhere the Christian dispensation is called, "everlasting," "true," "the second," "more excellent," "different," "living," "new," "to come," "perfect." Compare Heb 8:6, bringing us near to God, now in spirit, hereafter both in spirit and in body.
we draw nigh unto God--the sure token of "perfection." Weakness is the opposite of this filial confidence of access. The access through the legal sacrifices was only symbolical and through the medium of a priest; that through Christ is immediate, perfect, and spiritual.
7:207:20: Եւ այնչափ, զի ո՛չ առանց երդման. զի են ոմանք՝ որ առանց երդմա՛ն են կացեալ քահանայք։
20 Այն չափով, որ Յիսուս երդումով քահանայ եղաւ (որովհետեւ կան ոմանք, որ առանց երդումի են քահանաներ կարգուել,
20 Որքան որ Յիսուս ոչ թէ առանց երդումի քահանայ եղաւ, (վասն զի անոնք առանց երդումի քահանայ եղած են.
Եւ այնչափ զի ոչ առանց երդման. (զի են ոմանք որ առանց երդման են կացեալ քահանայք:

7:20: Եւ այնչափ, զի ո՛չ առանց երդման. զի են ոմանք՝ որ առանց երդմա՛ն են կացեալ քահանայք։
20 Այն չափով, որ Յիսուս երդումով քահանայ եղաւ (որովհետեւ կան ոմանք, որ առանց երդումի են քահանաներ կարգուել,
20 Որքան որ Յիսուս ոչ թէ առանց երդումի քահանայ եղաւ, (վասն զի անոնք առանց երդումի քահանայ եղած են.
zohrab-1805▾ eastern-1994▾ western am▾
7:2020: И как [сие было] не без клятвы, --
7:20  καὶ καθ᾽ ὅσον οὐ χωρὶς ὁρκωμοσίας, οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες,
7:20. Καὶ (And) καθ' (down) ὅσον (to-which-a-which) οὐ (not) χωρὶς (of-spaced) ὁρκωμοσίας, (of-a-fencee-oathing-unto,"(οἱ "(the-ones) μὲν (indeed) γὰρ (therefore) χωρὶς (of-spaced) ὁρκωμοσίας (of-a-fencee-oathing-unto) εἰσὶν (they-be) ἱερεῖς (sacreders-of) γεγονότες , ( having-hath-had-come-to-become ,"
7:20. et quantum est non sine iureiurando alii quidem sine iureiurando sacerdotes facti suntAnd inasmuch as it is not without an oath (for the others indeed were made priests without an oath:
20. And inasmuch as not without the taking of an oath
7:20. Moreover, it is not without an oath. For certainly, the others were made priests without an oath.
7:20. And inasmuch as not without an oath [he was made priest]:
And inasmuch as not without an oath:

20: И как [сие было] не без клятвы, --
7:20  καὶ καθ᾽ ὅσον οὐ χωρὶς ὁρκωμοσίας, οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες,
7:20. et quantum est non sine iureiurando alii quidem sine iureiurando sacerdotes facti sunt
And inasmuch as it is not without an oath (for the others indeed were made priests without an oath:
7:20. Moreover, it is not without an oath. For certainly, the others were made priests without an oath.
7:20. And inasmuch as not without an oath [he was made priest]:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22: Лучшее достоинство Христова священства, его превосходство пред ветхозаветным, необходимость и неотъемлемость подтверждена Самим Господом - тем, что установление этого священства сопровождалось клятвою (ср. VI:16-18: ст.). - "Лучшего завета поручителем сделался Иисус..." В этом удостоверяет нас, кроме клятвы Божией, и сущность лучшего завета, и личность Поручителя. Сущность лучшего завета характеризуется тем, что он все доводит до совершенства и дает не только заповедь, но и "вся Божественный силы к животу и благочестию" (2Пет. 1, 3). Соответствует сему значению лучшего завета, удостоверяя его, и личность Поручителя, явившего столь возвышенную любовь к людям со стороны Бога ("тако возлюби Бог мир" Ин 3:16), и даровавшего людям столь высокую власть быть чадами Божиими (Ин 1:12), за которых Он является вечно живым Ходатаем, как взявший на Себя грехи их и положивший за них душу Свою.
Adam Clarke: Commentary on the Bible - 1831
7:20: Not without an oath - "The apostle's reasoning here is founded on this, that God never interposed his oath, except to show the certainty and immutability of the thing sworn. Thus he sware to Abraham, Gen 22:16-18, that in his seed all the nations of the earth should be blessed; and to the rebellious Israelites, Deu 1:34, Deu 1:35, that they should not enter into his rest; and to Moses, Deu 4:21, that he should not go into Canaan; and to David, Psa 89:4, that his seed should endure for ever, and his throne unto all generations. Wherefore, since Christ was made a priest, not without an oath that he should be a priest for ever, after the similitude of Melchisedec, that circumstance showed God's immutable resolution never to change or abolish his priesthood, nor to change or abolish the covenant which was established on his priesthood; whereas the Levitical priesthood and the law of Moses, being established without an oath, were thereby declared to be changeable at God's pleasure." This judicious note is from Dr. Macknight.
Albert Barnes: Notes on the Bible - 1834
7:20: And inasmuch as not without an oath - In addition to every other consideration showing the superiority of Christ as a priest, there was the solemnity of the oath by which he was set apart to the office. The appointment of one to the office of priest by an oath, such as occurred in the case of Jesus, was much more solemn and important than where the office was received merely by descent.
Geneva 1599
7:20 (10) And inasmuch as not without an oath [he was made priest]:
(10) Another argument, by which he proves that the priesthood of Christ is better than the priesthood of Levi, because his was established with an oath, but theirs was not so.
John Gill
7:20 And inasmuch as not without an oath,.... Our version supplies as follows,
he was made priest; which well agrees with what is said in the next verse; the Syriac version renders it, "and which he confirmed to us by an oath"; that is, the better hope, Christ and his priesthood, said to be brought in, and by which men draw nigh to God; this is established by the oath of God himself referring to Ps 110:4 afterwards cited in proof of it.
John Wesley
7:20 And - The greater solemnity wherewith he was made priest, farther proves the superior excellency of his priesthood.
Robert Jamieson, A. R. Fausset and David Brown
7:20 Another proof of the superiority of Christ's Melchisedec-like priesthood; the oath of God gave a solemn weight to it which was not in the law-priesthood, which was not so confirmed.
he was made priest--rather supply from Heb 7:22, which completes the sentence begun in this verse, Heb 7:21 being a parenthesis, "inasmuch as not without an oath He was made surety of the testament (for, &c.), of so much better a testament hath Jesus been made the surety."
7:217:21: Բայց սա՝ երդմա՛մբ, ՚ի ձեռն այնորիկ որ ասացն ՚ի նա. Երդուաւ Տէր՝ եւ ո՛չ եւս զղջասցի, դու ես քահանայ յաւիտեան[4754]։ [4754] Ոմանք. Որ ասացաւն ՚ի նա... թէ դու ես քա՛՛։
21 բայց սա՝ երդումով, նրա՛ ձեռքով, ով ասաց նրան. «Երդուեց Տէրը եւ էլ չի զղջայ. դու յաւիտեան քահանայ ես» ),
21 Բայց ասիկա երդումով՝ անոր ձեռքով որ իրեն ըսաւ. «Տէրը երդում ըրաւ ու պիտի չզղջայ, Դուն յաւիտեան քահանայ ես Մելքիսեդեկի կարգին պէս»,)
բայց սա երդմամբ ի ձեռն այնորիկ որ ասացն ի նա. Երդուաւ Տէր եւ ոչ եւս զղջասցի. Դու ես քահանայ յաւիտեան[26]:

7:21: Բայց սա՝ երդմա՛մբ, ՚ի ձեռն այնորիկ որ ասացն ՚ի նա. Երդուաւ Տէր՝ եւ ո՛չ եւս զղջասցի, դու ես քահանայ յաւիտեան[4754]։
[4754] Ոմանք. Որ ասացաւն ՚ի նա... թէ դու ես քա՛՛։
21 բայց սա՝ երդումով, նրա՛ ձեռքով, ով ասաց նրան. «Երդուեց Տէրը եւ էլ չի զղջայ. դու յաւիտեան քահանայ ես» ),
21 Բայց ասիկա երդումով՝ անոր ձեռքով որ իրեն ըսաւ. «Տէրը երդում ըրաւ ու պիտի չզղջայ, Դուն յաւիտեան քահանայ ես Մելքիսեդեկի կարգին պէս»,)
zohrab-1805▾ eastern-1994▾ western am▾
7:2121: ибо те были священниками без клятвы, а Сей с клятвою, потому что о Нем сказано: клялся Господь, и не раскается: Ты священник вовек по чину Мелхиседека, --
7:21  ὁ δὲ μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν, ὤμοσεν κύριος, καὶ οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα,
7:21. ὁ (the-one) δὲ (moreover) μετὰ (with) ὁρκωμοσίας (of-a-fencee-oathing-unto) διὰ (through) τοῦ (of-the-one) λέγοντος (of-forthing) πρὸς (toward) αὐτόν (to-it," Ὤμοσεν ( It-oathed ," Κύριος , ( Authority-belonged ," καὶ ( and ) οὐ ( not ) μεταμεληθήσεται , ( it-shall-be-concerned-with ," Σὺ ( Thou ) ἱερεὺς ( a-sacreder-of ) εἰς ( into ) τὸν ( to-the-one ) αἰῶνα ,) ( to-an-age ,)"
7:21. hic autem cum iureiurando per eum qui dixit ad illum iuravit Dominus et non paenitebit tu es sacerdos in aeternumBut this with an oath, by him that said unto him: The Lord hath sworn and he will not repent: Thou art a priest for ever).
21. ( for they indeed have been made priests without an oath; but he with an oath by him that saith of him, The Lord sware and will not repent himself, Thou art a priest for ever);
7:21. But this man was made a priest with an oath, by the One who said to him: “The Lord has sworn and he will not repent. You are a priest forever.”
7:21. (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou [art] a priest for ever after the order of Melchisedec:)
For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou [art] a priest for ever after the order of Melchisedec:

21: ибо те были священниками без клятвы, а Сей с клятвою, потому что о Нем сказано: клялся Господь, и не раскается: Ты священник вовек по чину Мелхиседека, --
7:21  ὁ δὲ μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν, ὤμοσεν κύριος, καὶ οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα,
7:21. hic autem cum iureiurando per eum qui dixit ad illum iuravit Dominus et non paenitebit tu es sacerdos in aeternum
But this with an oath, by him that said unto him: The Lord hath sworn and he will not repent: Thou art a priest for ever).
7:21. But this man was made a priest with an oath, by the One who said to him: “The Lord has sworn and he will not repent. You are a priest forever.”
7:21. (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou [art] a priest for ever after the order of Melchisedec:)
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Adam Clarke: Commentary on the Bible - 1831
7:21: Those priests - The Levitical, were made without an oath, to show that the whole system was changeable, and might be abolished.
But this - The everlasting priesthood of Christ, with an oath, to show that the Gospel dispensation should never change, and never be abolished.
By him - God the Father, that said unto him - the promised Messiah, Psa 110:4, The Lord sware, to show the immutability of his counsel, and will not repent - can never change his mind nor purpose, Thou art a priest for ever - as long as time shall run, and the generations of men be continued on earth. Till the necessity of the mediatorial kingdom be superseded by the fixed state of eternity, till this kingdom be delivered up unto the Father, and God shall be all in all, shall this priesthood of Christ endure.
Albert Barnes: Notes on the Bible - 1834
7:21: For those priests were made without an oath - The Levitical priests were set apart and consecrated without their office being confirmed to them by an oath on the part of God. They received it by regular descent, and when they arrived at a suitable age they entered on it of course. Jesus received his office by special appointment, and it was secured to him by an oath. The word rendered "oath" is in the margin "swearing of an oath." This is the proper meaning of the Greek word, but the sense is not materially varied.
But this with an oath - This priest, the Lord Jesus, became a priest in virtue of an oath.
The Lord sware - see the note at Heb 6:13. The reference here is to Psa 110:4. "The Lord hath sworn."
And will not repent - That is, "will not regret, or will not alter his mind through regret" - for this is the meaning of the Greek word.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:21: an oath: or, swearing of an oath
The Lord: Heb 7:17; Psa 110:4
sware: Heb 6:16-18
John Gill
7:21 For these priests were made without an oath,.... The priests of the tribe of Levi, and of the order of Aaron, were installed into their office, and invested with it, without an oath; no mention is made of any when Aaron and his sons were put into it in Moses's time; nor was any used afterwards, neither by God, nor by the priests, nor by the people; it is true indeed that after the sect of the Sadducees arose, the high priest on the day of atonement, was obliged to take an oath that he would not change any of the customs of the day (t); but then this regarded not his investiture, but the execution of his office; and was an oath of his and not of the Lord's, which is here designed:
but this with an oath; that is, Christ was made an high priest with an oath, even with an oath of God; which gives his priesthood the preference to the Levitical priesthood, which was without one: and this oath was made,
by him that said unto him: the Syriac version reads, "as he said to him by David"; that is, in Ps 110:4. David being the penman of that psalm, in which stand the following words of the Father to Christ:
the Lord sware and will not repent, thou art a priest for ever after the order of Melchisedec; which proves that Jehovah swore that Christ should be a priest, and continue so: swearing, when ascribed to God, is after the manner of men, and is always by himself, and never upon any trivial account; but either to confirm his love to his people, or his covenant with them, or the mission of his Son to be the Redeemer, or, as here, his priestly office: and this oath was made not so much on Christ's account, as on account of the heirs of promise, for their consolation; and shows the dignity, validity, importance, and singularity of Christ's priesthood, as well as the durableness of it; and of this oath God will never repent: repentance cannot properly fall upon God, on any account; for it is contrary to his holiness and righteousness, and to his happiness, to his unchangeableness, omniscience, and omnipotence; it is indeed sometimes ascribed to him improperly, and after the manner of men; and only regards a change of his outward conduct according to his immutable will; and the change that is made is in the creature, and not in God himself: but God will not repent in any sense of the priesthood of Christ, nor of his oath, that it should continue for ever according to the order of Melchizedek; for he was every way qualified for it, and has faithfully performed it, not his investiture, but the execution of his office; and was an oath of his and not of the Lord's, which is here designed:
but this with an oath; that is, Christ was made an high priest with an oath, even with an oath of God; which gives his priesthood the preference to the Levitical priesthood, which was without one: and this oath was made,
by him that said unto him: the Syriac version reads, "as he said to him by David"; that is, in Ps 110:4. David being the penman of that psalm, in which stand the following words of the Father to Christ:
the Lord sware and will not repent, thou art a priest for ever after the order of Melchisedec; which proves that Jehovah swore that Christ should be a priest, and continue so: swearing, when ascribed to God, is after the manner of men, and is always by himself, and never upon any trivial account; but either to confirm his love to his people, or his covenant with them, or the mission of his Son to be the Redeemer, or, as here, his priestly office: and this oath was made not so much on Christ's account, as on account of the heirs of promise, for their consolation; and shows the dignity, validity, importance, and singularity of Christ's priesthood, as well as the durableness of it; and of this oath God will never repent: repentance cannot properly fall upon God, on any account; for it is contrary to his holiness and righteousness, and to his happiness, to his unchangeableness, omniscience, and omnipotence; it is indeed sometimes ascribed to him improperly, and after the manner of men; and only regards a change of his outward conduct according to his immutable will; and the change that is made is in the creature, and not in God himself: but God will not repent in any sense of the priesthood of Christ, nor of his oath, that it should continue for ever according to the order of Melchizedek; for he was every way qualified for it, and has faithfully performed it.
(t) Misn. Yoma, c. 1. sect. 5.
John Wesley
7:21 The Lord sware and will not repent - Hence also it appears, that his is an unchangeable priesthood.
Robert Jamieson, A. R. Fausset and David Brown
7:21 Translate in the Greek order, "For they indeed (the existing legal priests) without the (solemn) promise on oath (so the Greek [TITTMANN]) are made priests."
by him--God.
unto him--the Lord, the Son of God (Ps 110:1).
not repent--never change His purpose.
after the order of Melchisedec--omitted in some oldest manuscripts, contained in others.
7:227:22: Եւ այնչափ լաւագո՛յն ուխտի եղեւ երաշխաւոր Յիսուս[4755]։ [4755] Ոմանք. Եւ այնչափ առաւելագոյն ուխ՛՛։
22 այդ նոյն չափով Յիսուս երաշխաւոր եղաւ լաւագոյն մի ուխտի:
22 Այնքան աւելի աղէկ ուխտի մը երաշխաւոր եղաւ Յիսուս։
եւ այնչափ լաւագոյն ուխտի եղեւ երաշխաւոր Յիսուս:

7:22: Եւ այնչափ լաւագո՛յն ուխտի եղեւ երաշխաւոր Յիսուս[4755]։
[4755] Ոմանք. Եւ այնչափ առաւելագոյն ուխ՛՛։
22 այդ նոյն չափով Յիսուս երաշխաւոր եղաւ լաւագոյն մի ուխտի:
22 Այնքան աւելի աղէկ ուխտի մը երաշխաւոր եղաւ Յիսուս։
zohrab-1805▾ eastern-1994▾ western am▾
7:2222: то лучшего завета поручителем соделался Иисус.
7:22  κατὰ τοσοῦτο [καὶ] κρείττονος διαθήκης γέγονεν ἔγγυος ἰησοῦς.
7:22. κατὰ (down) τοσοῦτο (to-the-one-which-the-one-this) καὶ (and) κρείττονος (of-more-superior) διαθήκης (of-a-placement-through) γέγονεν (it-hath-had-come-to-become) ἔγγυος (pieced-in) Ἰησοῦς. (an-Iesous)
7:22. in tantum melioris testamenti sponsor factus est IesusBy so much is Jesus made a surety of a better testament.
22. by so much also hath Jesus become the surety of a better covenant.
7:22. By so much, Jesus has been made the sponsor of a better testament.
7:22. By so much was Jesus made a surety of a better testament.
By so much was Jesus made a surety of a better testament:

22: то лучшего завета поручителем соделался Иисус.
7:22  κατὰ τοσοῦτο [καὶ] κρείττονος διαθήκης γέγονεν ἔγγυος ἰησοῦς.
7:22. in tantum melioris testamenti sponsor factus est Iesus
By so much is Jesus made a surety of a better testament.
7:22. By so much, Jesus has been made the sponsor of a better testament.
7:22. By so much was Jesus made a surety of a better testament.
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Adam Clarke: Commentary on the Bible - 1831
7:22: By so much - This solemn, unchangeable oath of God, was Jesus made a surety, εγγυος, a mediator, one who brings the two parties together, witnesses the contract, and offers the covenant sacrifice on the occasion. See at the end of the chapter.
A better testament - Κρειττονος διατηκης· A better covenant; called, in the title to the sacred books which contain the whole Christian code, Ἡ Καινη Διαθηκη, The New Covenant, thus contradistinguished from the Mosaic, which was the old covenant; and this is called the new and better covenant, because God has in it promised other blessings, to other people, on other conditions, than the old covenant did. The new covenant is better than the old in the following particulars:
1. God promised to the Jewish nation certain secular blessings, peculiar to that nation, on condition of their keeping the law of Moses; but under the new covenant he promises pardon of sin, and final salvation to all mankind, on condition of believing on Jesus Christ, and walking in his testimonies.
2. The Jewish priests, fallible, dying men, were mediators of the old covenant, by means of their sacrifices, which could not take away sin, nor render the comers thereunto perfect. But Jesus Christ, who liveth for ever, who is infinite in wisdom and power, by the sacrifice of himself has established this new covenant, and by the shedding of his blood has opened the kingdom of heaven to all believers.
Albert Barnes: Notes on the Bible - 1834
7:22: By so much - Inasmuch as an oath is more solemn than a mere appointment. The meaning is, that there is all the additional security in the suretyship of Jesus which arises from the solemnity of an oath. It is not implied that God would not be true to his mere promise, but the argument here is derived from the custom of speaking among people. An oath is regarded as much more sacred and binding than a mere promise, and the fact that God has sworn in a given case furnishes the highest security that what he has promised will be performed.
Was Jesus made a surety - The word "surety" - ἐγγυος enguos - occurs nowhere else in the New Testament nor is it found in the Septuagint. It properly means, a bondsman; one who pledges his name, property, or influence, that a certain thing shall be done. When a contract is made, debt contracted, or a note given, a friend often becomes the "security" in the case, and is himself responsible if the terms of the contract are not complied with. In the case of the new covenant between God and man, Jesus is the "security" or the bondsman. But of what, and to whom, is he the surety? It cannot be that he is a bondsman for God that he will maintain the covenant, and be true to the promise which he makes, as Crellius supposes, for we need no such "security" of the divine faithfulness and veracity. It cannot be that he becomes responsible for the divine conduct in any way - for no such responsibility is needed or possible.
But it must mean that he is the security or bondsman on the part of man. He is the pledge that we shall be saved. He becomes responsible, so to speak, to law and justice, that no injury shall be done by our salvation, though we are sinners. He is not a security that we shall be saved at any rate, without holiness, repentance, faith, or true religion - for he never could enter into a suretyship of that kind: but his suretyship extends to this point, that the law shall be honored; that all its demands shall be met; that we may be saved though we have violated it, and that its terrific penalty shall not fall upon us. The case is this. A sinner becomes a true penitent and enters heaven. It might be said that he does this over a broken law; that God treats the good and bad alike, and that no respect has been paid to the law or the penalty in his salvation. Here the Great Surety comes in, and says that it is not so.
He has become responsible for this; he the surety, the pledge, that all proper honor shall be paid to justice, and that the same good effects shall ensue as if the penalty of the law had been fully borne. He himself has died to honor the law, and to open a way by which its penalty may be fully remitted consistently with justice, and he becomes "the everlasting pledge or security" to law, to justice, to the universe, that no injury shall result from the pardon and salvation of the sinner. According to this view, no man can rely on the suretyship of Jesus but he who expects salvation on the terms of the gospel. The suretyship is not at all that he shall be saved in his sins, or that he shall enter heaven no matter what life he leads; it is only that if he believes, repents, and is saved, no injury shall be done to the universe; no dishonor to the law. For this the Lord Jesus is responsible.
Of a better testament - Rather, "of a better covenant." The former covenant was what God made with his people under the Mosaic dispensation; the new covenant is that made by means of Christ. This is "better" because:
(1) the terms are more simple and easy;
(2) the observances and rites are much less onerous and hard;
(3) it relates to all people, not being confined to the Jewish people;
(4) it is now sure. The former was administered through the instrumentality of the Levitical priesthood, this by the Son of God; that was transitory and changing, this is permanent and eternal.
(The word rendered "Surety," is εγγυος enguos. It occurs indeed here only in the New Testament, nor is it found in the Septuagint, i, e. the very word is not. Yet its derivatives occur there, and bear the sense that is ordinarily, and everywhere expressed by suretyship, Pro 17:18; Pro 22:26, and other places. The word itself, too, is found in the Apocrypha Ecclesiasticus 29:15; 2 Macc. 10:28, on which last passage a recent and distinguished writer observes, "we find the word (here) conveying the idea of a covenant engagement, and that too on the part of the Most High. When the Jews joined battle with Timotheus, they are said to have had the Great God for their εγγυος enguos, assuring them of victory. They had prostrated themselves before the altar; they had spread ashes upon their heads, and covered themselves with sackcloth; they had poured out their hearts in prayer, pleading with the Most High, and putting him in mind of his promise - the promise in which he had said that he would be an enemy to their enemies - then seizing their arms and advancing to meet Timotheus, they rushed into the fight, we are told, εγγυον εχοντες ευημεριας και νικης enguon echontes euē merias kai nikē s." Indeed, about the meaning of the word, and the accuracy of our English translation, there can be no doubt. Critics who are very far from admitting the doctrine of Christ's suretyship in the covenant of redemption, have freely admitted this. "See Peirce on the place."
What then is the sense of the word here? Applied to Christ will it bear its ordinary sense or not? Is he a surety in a sense analogous to that in which people are sureties? Hesitating to answer these questions in the affirmative, a host of commentators, following the Greeks, have observed, that εγγυος enguos is substituted for, and equivalent to, μεσιτης mesitē s, occurring at Heb 8:6; Heb 9:15; Heb 12:24. But because Christ is called, in these places, the μεσιτης mesitē s or mediator of the covenant, it does not follow that εγγυος enguos here has "precisely" the same sense. Or, if so, how shall we account for the introduction of this singular word at all? Why was not μεσιτης mesitē s employed here, as, in other places, in the Epistle? This has, indeed been accounted for by observing, that as the apostle, in the Heb 7:19, had used the word εγγιζομεν engizomen, we draw near, he employed εγγυος enguos in the Heb 7:22, for the sake of the "paronomasia," to which figure he is alleged to have been much attached. But in whatever way the apostle may have been led to the use of the word (and the above account is probable enough), he never would have used it, in a sense altogether different from what ordinarily is attached to it, out of fondness for any figure whatever. "A surety has to pay what they owe, for whom he is engaged; to do, what is to be done by them, which they cannot perform. 'And if this be not the notion of a surety in this place, the apostle makes use of a word, nowhere else used in the whole scripture, to teach us what it doth never signify among people, which is improbable and absurd.' For the sole reason why he did make use of it was, that from the nature and notion of it among people, in other cases, we may understand the signification of it, and what, under that name, he ascribes unto the Lord Jesus" - Owen.
Having thus proved that εγγυος enguos is properly translated "surety," and that Christ is so styled, in a sense not widely different from what is usually attached to the word - let us next inquire, how Christ discharges this suretyship, or what he does in his capacity of surety? Is he surety to us for God? This last question, by orthodox writers, is for the most part, answered in the negative on the ground that there can be no need of security for God, his promise and his oath being sufficient guarantee that he will fulfil his engagement; on the ground also, that a surety must be some one greater than the party for whom he engages, which, in the case of God, renders the thing impossible, since there is none greater than Heb. Thus, Dr. Owen has argued at great length, and is followed by Guyse, Boston, and many others. Yet there are not wanting writers of great reputation for learning and orthodoxy, who scruple not to say that Christ is surety "for God;" (see Mr. Scott on this place).
He undertook, on the part of the Father. that all the promises should be made good to the seed. He acts in the behalf of God toward us, and assures us of the divine favor. "If it be asked, what need was there of a Mediator to assure us of the fulfillment of the promises made by the God of truth, who cannot lie or deceive us, I answer, the same objection might be made against God's adding his oath to his promise, whereby he intended to give us the greater security of accomplishment? - Pierce. The exclusion of this idea from the suretyship of Christ, on the part of so many divines, doubtless arose from the improper use made of it by Socinians, who unwilling to admit that Christ had become bound for our debt of suffering and obedience, and, in this sense, was surety "for us," resolved the suretyship into a mere engagement "in behalf of God." They could not allow more, without allowing the atonement.
While, however, we see no necessity for discarding this idea, because it has been used for bad purposes, we maintain, that this is neither all, nor even the principal part, of the suretyship of Christ. Rev_ert to the original notion of a surety. He is one who engages, in behalf of another, to pay a debt or discharge a duty, which that other may fail to pay or discharge. Christ engaged to stand in that relation toward us, and therefore he is the "surety for us God," that our debt shall be discharged. God the Father, on his part, engages, that Christ shall see his seed, that they shall be saved; and the Son of God, on his part, becomes bound for the debt of penalty and obedience. This is the covenant of redemption, "the counsel of peace" between the Father and the Son, before all worlds; Zac 6:13; Isa 53:10, Isa 53:12. It is unnecessary further to observe, that Christ, in his capacity of surety, has nobly redeemed his pledge, endured the penalty, and honored the precept of the broken law, and thereby secured for his people the blessings of the covenant.
Before concluding this note, we may remark that some difference of opinion exists among those who hold the suretyship of Christ, in reference to another question. Namely, Whether he became surety for the faith, repentance, and evangelical obedience of his people? "I answer," says Thomas Boston. "though the elect's believing, repenting, and sincere obedience are infallibly secured in the covenant, yet I judge, that Christ did not become surety in the covenant, in way of caution to his Father, that the elect should perform these deeds, or any other. These belong rather to the promissory part of the covenant. "They are benefits promised in the covenant" by God unto Christ, the surety, as a reward of his fulfilling the condition of the covenant. And so they are, by the unchangeable truth of God, and his exact justice, ensured beyond all possibility of failure; Psa 22:27, Psa 22:30-31; Psa 110:3; Isa 53:10, with Heb 7:1; Eze 34:26-27, Eze 34:31; Heb 8:10-11." - Boston on the Covenant of Grace; see also Dr. Dick's admirable lectures on the same subject.
It will be seen from this Rev_iew of the suretyship of Christ, that the sentiments of our author on the subject are not materially different from those of evangelical divines in Scotland. He may not use the same phraseology, but "security to the law, to justice, to the universe, that no injury shall result from the pardon of the sinner," is much the same with "surety to God for us, that our debt shall be discharged, that is, that none of these interests shall suffer.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:22: a surety: Gen 43:9, Gen 44:32; Pro 6:1, Pro 20:16
of a: Heb 8:6-12, Heb 9:15-23, Heb 12:24, Heb 13:20; Dan 9:27; Mat 26:28; Mar 14:24; Luk 22:20; Co1 11:25
testament: Rather covenant, διαθηκη [Strong's G1242].
John Gill
7:22 By so much was Jesus made a surety of a better testament. Or "covenant", for the word signifies both; and what is intended may be called both a testament and a covenant; a testament, because it is founded in the good will and pleasure of God, and respects an inheritance bequeathed by God the Father to his children, which was confirmed and comes to them by the death of Christ the testator; and a covenant, it being a compact or agreement made by the Father with Christ, as the representative of all the elect; in which promises and blessings of all sorts are provided and secured for them in him; and is called in Scripture a covenant of life and peace, because these are things concerned in it; and is commonly by men called the covenant of grace, because it springs from the grace of God, the subject matter of it is grace, and the end of it is the glory of God's grace: now this is better than the covenant of works broken by man, and which exposes him to the curse and condemnation of the law; or than the covenant of the Levitical priesthood, by which was no perfection; and the form of administration of it under the Gospel dispensation is better than that under the law, for it is now revealed more clearly, and administered without types, shadows, and sacrifices; and the extent of its administration is larger, reaching to Gentiles as well as Jews; and besides, it is now actually ratified and confirmed by the blood of Christ, which is therefore called the blood of the everlasting covenant: and of this testament or covenant Christ is the "surety"; the word signifies one that draws nigh: Christ drew nigh to his Father in the council of peace, and undertook to be the Saviour and Redeemer of his people he substituted himself in their place and stead; he interposed between the creditor and the debtor, and became surety for the payment of the debts of the latter, and so stood engaged for them, and in their room: Christ is not the surety for the Father to his people, but for them to the Father; as to satisfy for their sins, to work out a righteousness for them, to preserve and keep them, and make them happy; which is an instance of matchless love.
John Wesley
7:22 Of so much better a covenant - Unchangeable, eternal. Was Jesus made a surety - Or mediator. The word covenant frequently occurs in the remaining part of this epistle. The original word means either a covenant or a last will and testament. St. Paul takes it sometimes in the former, sometimes in the latter, sense; sometimes he includes both.
Robert Jamieson, A. R. Fausset and David Brown
7:22 surety--ensuring in His own person the certainty of the covenant to us. This He did by becoming responsible for our guilt, by sealing the covenant with His blood, and by being openly acknowledged as our triumphant Saviour by the Father, who raised Him from the dead. Thus He is at once God's surety for man, and man's surety for God, and so Mediator between God and man (Heb 8:6).
better-- Heb 8:6; Heb 13:20, "everlasting."
testament--sometimes translated, "covenant." The Greek term implies that it is appointed by God, and comprises the relations and bearings partly of a covenant, partly of a testament: (1) the appointment made without the concurrence of a second party, of somewhat concerning that second party; a last will or testament, so in Heb 9:16-17; (2) a mutual agreement in which both parties consent.
7:237:23: Եւ բազում են կացեալ քահանայք, վասն մահու արգե՛լ լինելոյ ՚ի մշտնջենաւորել։
23 Եւ այսպէս, շատ քահանաներ եղան, որովհետեւ մահը արգելք էր լինում, որ նրանք տեւապէս քահանայ մնան:
23 Շատ քահանաներ եղած են, քանի որ մահը արգելք եղած է, որ անոնք շարունակ քահանայ մնան։
Եւ բազում են կացեալ քահանայք վասն մահու արգել լինելոյ ի մշտնջենաւորել:

7:23: Եւ բազում են կացեալ քահանայք, վասն մահու արգե՛լ լինելոյ ՚ի մշտնջենաւորել։
23 Եւ այսպէս, շատ քահանաներ եղան, որովհետեւ մահը արգելք էր լինում, որ նրանք տեւապէս քահանայ մնան:
23 Շատ քահանաներ եղած են, քանի որ մահը արգելք եղած է, որ անոնք շարունակ քահանայ մնան։
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7:2323: Притом тех священников было много, потому что смерть не допускала пребывать одному;
7:23  καὶ οἱ μὲν πλείονές εἰσιν γεγονότες ἱερεῖς διὰ τὸ θανάτῳ κωλύεσθαι παραμένειν·
7:23. Καὶ (And) οἱ (the-ones) μὲν (indeed) πλείονές ( more-beyond ) εἰσιν (they-be) γεγονότες ( having-hath-had-come-to-become ) ἱερεῖς (sacreders-of) διὰ (through) τὸ (to-the-one) θανάτῳ (unto-a-death) κωλύεσθαι (to-be-prevented) παραμένειν: (to-stay-beside)
7:23. et alii quidem plures facti sunt sacerdotes idcirco quod morte prohiberentur permanereAnd the others indeed were made many priests, because by reason of death they were not suffered to continue:
23. And they indeed have been made priests many in number, because that by death they are hindered from continuing:
7:23. And certainly, so many of the others became priests because, due to death, they were prohibited from continuing.
7:23. And they truly were many priests, because they were not suffered to continue by reason of death:
And they truly were many priests, because they were not suffered to continue by reason of death:

23: Притом тех священников было много, потому что смерть не допускала пребывать одному;
7:23  καὶ οἱ μὲν πλείονές εἰσιν γεγονότες ἱερεῖς διὰ τὸ θανάτῳ κωλύεσθαι παραμένειν·
7:23. et alii quidem plures facti sunt sacerdotes idcirco quod morte prohiberentur permanere
And the others indeed were made many priests, because by reason of death they were not suffered to continue:
7:23. And certainly, so many of the others became priests because, due to death, they were prohibited from continuing.
7:23. And they truly were many priests, because they were not suffered to continue by reason of death:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-25: Истинный первосвященник Христос - первосвященник единый, вечный, несменяемый, всегда живой, всегда ходатайствующей за людей. В этом существенное отличие и превосходство Его пред ветхозаветным многочленным священством, и в этом исполнение обещания Божия, что священник по чину Мелхиседека будет во век один, вечный, неумирающий, несменяемый и не престающий ходатайствовать (Рим 8:34; 1Тим. 2:5; Евр 2:17). - "Приходящих через Него к Богу" - т.е. через Него, как Посредника и Ходатая, получающих спасающую их веру, оправдание и освящение.
Adam Clarke: Commentary on the Bible - 1831
7:23: And they truly were many priests - Under the Mosaic law it was necessary there should be a succession of priests, because, being mortal, they were not suffered to continue always by reason of death.
Albert Barnes: Notes on the Bible - 1834
7:23: And they truly - Under the Jewish dispensation. The object of this verse and the following is, to state one more reason of the excellence of the priesthood of Christ. It is, that owing to the frailty of human nature, and the shortness of life, the office of priest there was continually changing. But here there was no such change. Christ, being exalted to the heavens to live foRev_er there, has now an unchangeable priesthood, and everything in regard to his office is permanent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:23: were: Heb 7:8; Ch1 6:3-14; Neh 12:10, Neh 12:11
Geneva 1599
7:23 (11) And they truly were many priests, because they were not suffered to continue by reason of death:
(11) Another argument for the same purpose. The Levitical priests (as mortal men) could not be everlasting, but Christ, as he is everlasting, so has he also an everlasting priesthood, making most effectual intercession for them who come to God by him.
John Gill
7:23 And they truly were many priests,.... There were many common priests at a time; and though there was but one high priest at a time, yet there were many of them in a line of succession from Aaron down to the apostle's time. The Jews say (u), that under the first temple eighteen high priests ministered, and under the second temple more than three hundred: this shows the imperfection of this priesthood, since it was in many hands; no one continuing and being sufficient to execute it; but Christ is the one and only high priest; there is no other, nor is there any need of any other: the reason why there were so many under the law was,
because they were not suffered to continue by reason of death; death has a power to forbid a long continuance in this world, and no man does continue long here: death puts a stop to men's works, and to the exercise of their several callings; no office, even the most sacred, exempts from it; no, not the office of high priests: these were but men, sinful men, and so died; and their discontinuance by reason of death shows the imperfection of their priesthood: there was another reason besides this which the apostle gives, why the high priests were so many, and especially about this time; and that is, the office was bought for money, and men that would give most were put into it: hence there were frequent changes; the Jews themselves say, they changed every twelve months (w).
(u) T. Bab. Yoma, fol. 9. 1. Piske Tosephot Zebachim, Art. 72. (w) T. Bab. Yoma, fol. 8. 2.
John Wesley
7:23 They were many priests - One after another.
Robert Jamieson, A. R. Fausset and David Brown
7:23 Another proof of superiority; the Levitical priests were many, as death caused the need of continually new ones being appointed in succession. Christ dies not, and so hath a priesthood which passes not from one to another.
were--Greek, "are made."
many--one after another; opposed to His "unchangeable (that does not pass from one to another) priesthood" (Heb 7:24).
not suffered to continue--Greek, "hindered from permanently continuing," namely, in the priesthood.
7:247:24: Իսկ սա՝ վասն յաւիտեա՛ն կելոյ՝ առանց անցանելոյ ունի զքահանայութիւնն[4756]. [4756] Բազումք. Վասն յաւիտեան կալոյ։
24 Իսկ սա, յաւիտենական լինելու պատճառով, ունի անանց քահանայութիւն:
24 Բայց ասիկա յաւիտենական ըլլալուն համար, իր քահանայութիւնը անանցանելի է։
Իսկ սա վասն յաւիտեան կելոյ` առանց անցանելոյ ունի զքահանայութիւնն:

7:24: Իսկ սա՝ վասն յաւիտեա՛ն կելոյ՝ առանց անցանելոյ ունի զքահանայութիւնն[4756].
[4756] Բազումք. Վասն յաւիտեան կալոյ։
24 Իսկ սա, յաւիտենական լինելու պատճառով, ունի անանց քահանայութիւն:
24 Բայց ասիկա յաւիտենական ըլլալուն համար, իր քահանայութիւնը անանցանելի է։
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7:2424: а Сей, как пребывающий вечно, имеет и священство непреходящее,
7:24  ὁ δὲ διὰ τὸ μένειν αὐτὸν εἰς τὸν αἰῶνα ἀπαράβατον ἔχει τὴν ἱερωσύνην·
7:24. ὁ (the-one) δὲ (moreover) διὰ (through) τὸ (to-the-one) μένειν (to-stay) αὐτὸν (to-it) εἰς ( into ) τὸν ( to-the-one ) αἰῶνα ( to-an-age ) ἀπαράβατον: (to-un-stepped-beside,"ἔχει (it-holdeth) τὴν (to-the-one) ἱερωσύνην: (to-a-sacredness)
7:24. hic autem eo quod maneat in aeternum sempiternum habet sacerdotiumBut this, for that he continueth for ever, hath an everlasting priesthood:
24. but he, because he abideth for ever, hath his priesthood unchangeable.
7:24. But this man, because he continues forever, has an everlasting priesthood.
7:24. But this [man], because he continueth ever, hath an unchangeable priesthood.
But this [man], because he continueth ever, hath an unchangeable priesthood:

24: а Сей, как пребывающий вечно, имеет и священство непреходящее,
7:24  ὁ δὲ διὰ τὸ μένειν αὐτὸν εἰς τὸν αἰῶνα ἀπαράβατον ἔχει τὴν ἱερωσύνην·
7:24. hic autem eo quod maneat in aeternum sempiternum habet sacerdotium
But this, for that he continueth for ever, hath an everlasting priesthood:
7:24. But this man, because he continues forever, has an everlasting priesthood.
7:24. But this [man], because he continueth ever, hath an unchangeable priesthood.
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Adam Clarke: Commentary on the Bible - 1831
7:24: But this - Ὁ δε, But he, that is, Christ, because he continueth ever - is eternal, hath an unchangeable priesthood, απαραβατον ἱερωσυνην, a priesthood that passeth not away from him; he lives for ever, and he lives a priest for ever.
Albert Barnes: Notes on the Bible - 1834
7:24: But this man - Greek "But he" - referring to Christ.
Because he continueth ever - Greek "Because he remains foRev_er." The idea is because he does not die, but ever lives, he has an unchanging priesthood. There is no necessity that he should yield it to others, as was the case with the Jewish priests because they were mortal. The reason in their case, why it passed to others, was not that they did not perform the office well, but that they were mortal, and could not continue to hold it. But this reason could not operate in the case of the Lord Jesus, and therefore his priesthood would be permanent.
Hath an unchangeable priesthood - Margin, "or, "which passeth not from one to another." The margin expresses the sense of the passage. The idea is not strictly that it was "unchangable," but that "it did not pass over into other hands." The Levitical priesthood passed from one to another as successive generations came on the stage of action. This reasoning is not designed to prove that the priesthood of Christ will be literally "eternal" - for its necessity may cease when all the redeemed are in heaven - but that it is permanent, and does not pass from hand to hand,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:24: But: Ο δε [Strong's G1161], But he, that is, Christ, because "he continueth ever," hath απαραβατον [Strong's G531], ιερωσυνην [Strong's G2420], "a priesthood that passeth not away from him."
he continueth: Heb. 7:8-25, Heb 7:28, Heb 13:8; Isa 9:6, Isa 9:7; Joh 12:34; Rom 6:9; Rev 1:18
hath: Sa1 2:35
an unchangeable priesthood: or, a priesthood which passeth not from one to another
Geneva 1599
7:24 But this [man], because he continueth ever, hath an (i) unchangeable priesthood.
(i) Which cannot pass away.
John Gill
7:24 But this man, because he continueth ever,.... Though he died, death did not forbid him to continue, as it does other men; he was not forced to die, he died voluntarily; and he continued but for a small time under the power of death; besides, his death was a branch of his priestly office: so that he not only continued in his divine nature, which still had the human nature in union with it, but he continued in his office as a priest, and quickly rose from the dead; and the virtue of his sacrifice always remains, and he himself ever lives as an intercessor: wherefore he
hath an unchangeable priesthood; which will never be antiquated, and give place to another; nor does it, or ever will it pass from him to another, for it is needless, seeing he lives, and no other is sufficient for it; and it would be injustice to pass it to another; the glory of it is due to him; and this is matter of comfort to the saints, that he sits a priest upon his throne, and that his priesthood always continues.
John Wesley
7:24 He continueth for ever - In life and in his priesthood. That passeth not away - To any successor.
Robert Jamieson, A. R. Fausset and David Brown
7:24 he--emphatic; Greek, "Himself." So in Ps 110:4, "THOU art a priest"; singular, not priests, "many."
continueth--Greek, simple verb, not the compound as in Heb 7:23. "Remaineth," namely, in life.
unchangeable--Greek, "hath His priesthood unchangeable"; not passing from one to another, intransmissible. Therefore no earthly so-called apostolic succession of priests are His vicegerents. The Jewish priests had successors in office, because "they could not continue by reason of death." But this Man, because He liveth ever, hath no successor in office, not even Peter (1Pet 5:1).
7:257:25: ուստի եւ կենդանի՛ առնել համօրէն կարօղ է՝ զմատուցեալսն նովաւ առ Աստուած. քանզի միշտ կենդանի՛ է լինել բարեխօս վասն նոցա[4757]։ ա [4757] Ոմանք. Զմատուցեալն նո՛՛։
25 Ուստի եւ կարո՛ղ է իր միջոցով Աստծուն մօտեցողներին մէկընդմիշտ փրկել. քանի որ նա միշտ կենդանի է՝ բարեխօս լինելու նրանց համար:
25 Ուստի բոլորովին կարող ալ է ապրեցնելու զանոնք, որ իրմով Աստուծոյ կու գան. որովհետեւ ինք միշտ կենդանի է անոնց բարեխօս ըլլալու համար։
ուստի եւ կենդանի առնել համօրէն կարող է զմատուցեալսն նովաւ առ Աստուած. քանզի միշտ կենդանի է լինել բարեխօս վասն նոցա:

7:25: ուստի եւ կենդանի՛ առնել համօրէն կարօղ է՝ զմատուցեալսն նովաւ առ Աստուած. քանզի միշտ կենդանի՛ է լինել բարեխօս վասն նոցա[4757]։ ա
[4757] Ոմանք. Զմատուցեալն նո՛՛։
25 Ուստի եւ կարո՛ղ է իր միջոցով Աստծուն մօտեցողներին մէկընդմիշտ փրկել. քանի որ նա միշտ կենդանի է՝ բարեխօս լինելու նրանց համար:
25 Ուստի բոլորովին կարող ալ է ապրեցնելու զանոնք, որ իրմով Աստուծոյ կու գան. որովհետեւ ինք միշտ կենդանի է անոնց բարեխօս ըլլալու համար։
zohrab-1805▾ eastern-1994▾ western am▾
7:2525: посему и может всегда спасать приходящих чрез Него к Богу, будучи всегда жив, чтобы ходатайствовать за них.
7:25  ὅθεν καὶ σῴζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους δι᾽ αὐτοῦ τῶ θεῶ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν.
7:25. ὅθεν (which-from) καὶ (and) σώζειν (to-save) εἰς (into) τὸ (to-the-one) παντελὲς (to-all-finished) δύναται ( it-ableth ) τοὺς (to-the-ones) προσερχομένους ( to-coming-toward ) δι' (through) αὐτοῦ (of-it) τῷ (unto-the-one) θεῷ, (unto-a-Deity,"πάντοτε (all-to-the-one-which-also) ζῶν (lifing-unto) εἰς (into) τὸ (to-the-one) ἐντυγχάνειν (to-actuate-in) ὑπὲρ (over) αὐτῶν. (of-them)
7:25. unde et salvare in perpetuo potest accedentes per semet ipsum ad Deum semper vivens ad interpellandum pro eisWhereby he is able also to save for ever them that come to God by him; always living to make intercession for us.
25. Wherefore also he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them.
7:25. And for this reason, he is able, continuously, to save those who approach God through him, since he is ever alive to make intercession on our behalf.
7:25. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.
Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them:

25: посему и может всегда спасать приходящих чрез Него к Богу, будучи всегда жив, чтобы ходатайствовать за них.
7:25  ὅθεν καὶ σῴζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους δι᾽ αὐτοῦ τῶ θεῶ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν.
7:25. unde et salvare in perpetuo potest accedentes per semet ipsum ad Deum semper vivens ad interpellandum pro eis
Whereby he is able also to save for ever them that come to God by him; always living to make intercession for us.
7:25. And for this reason, he is able, continuously, to save those who approach God through him, since he is ever alive to make intercession on our behalf.
7:25. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
7:25: Wherefore - Because he is an everlasting priest, and has offered the only available sacrifice, he is able to save, from the power, guilt, nature, and punishment of sin, to the uttermost, εις το παντελες, to all intents, degrees, and purposes; and always, and in and through all times, places, and circumstances; for all this is implied in the original word: but in and through all times seems to be the particular meaning here, because of what follows, he ever liveth to make intercession for them; this depends on the perpetuity of his priesthood, and the continuance of his mediatorial office. As Jesus was the Lamb of God slain from the foundation of the world, has an everlasting priesthood, and is a continual intercessor; it is in virtue of this that all who were saved from the foundation of the world were saved through him, and all that shall be saved to the end of the world will be saved through him. He ever was and ever will be the High Priest, Sacrifice, Intercessor, and Mediator of the human race. All successive generations of men are equally interested in him, and may claim the same privileges. But none can be saved by his grace that do not come unto God through him; i.e. imploring mercy through him as their sacrifice and atonement; confidently trusting that God can be just, and yet the justifier of them who thus come to him, believing on Christ Jesus.
The phrase εντυγχανειν τινι, to make intercession for a person, has a considerable latitude of meaning. It signifies,
1. To come to or meet a person on any cause whatever.
2. To intercede, pray for, or entreat in the behalf of, another.
3. To defend or vindicate a person.
4. To commend.
5. To furnish any kind of assistance or help.
6. And, with the preposition κατα, against, to accuse, or act against another in a judicial way.
"The nature of the apostle's arguments," says Dr. Macknight, "requires that, by Christ's always living, we understand his always living in the body; for it is thus that he is an affectionate and sympathizing High Priest, who, in his intercession, pleads the merit of his death to procure the salvation of all who come unto God through him. Agreeably to this account of Christ's intercession, the apostle, in Heb 7:27, mentions the sacrifice of himself, which Christ offered for the sins of the people as the foundation of his intercession. Now, as he offered that sacrifice in heaven, Heb 8:2, Heb 8:3, by presenting his crucified body there, (See Heb 8:5), and as he continually resides there in the body, some of the ancients were of opinion that his continual intercession consists in the continual presentation of his humanity before his Father, because it is a continual declaration of his earnest desire of the salvation of men, and of his having, in obedience to his Father's will, made himself flesh, and suffered death to accomplish it. See Rom 8:34 (note), note 3. This opinion is confirmed by the manner in which the Jewish high priest made intercession for the people on the day of atonement, and which was a type of Christ's intercession in heaven. He made it, not by offering of prayers for them in the most holy place, but by sprinkling the blood of the sacrifices on the mercy-seat, in token of their death. And as, by that action, he opened the earthly holy places to the prayers and worship of the Israelites during the ensuing year; so Jesus, by presenting his humanity continually before the presence of his Father, opens heaven to the prayers of his people in the present life, and to their persons after the resurrection."
Albert Barnes: Notes on the Bible - 1834
7:25: Wherefore he is able also - As he ever lives, and ever intercedes, he has power to save. He does not begin the work of salvation, and then relinquish it by reason of death, but he lives on as long as it is necessary that anything should be done for the salvation of his people. We need a Saviour who has power, and Christ has shown that he has all the power which is needful to rescue man from eternal death.
To the uttermost - This does not mean simply "foRev_er" - but that he has power to save them so that their salvation shall be "complete" - εἰς τὸ παντελὲς eis to panteles. He does not abandon the work midway; he does not begin a work which he is unable to finish. He can aid us as long as we need anything done for our salvation; he can save all who will entrust their salvation to his hands.
That come unto God by him - In his name; or depending on him. To come to God, is to approach him for pardon and salvation.
Seeing he ever liveth - He does not die as the Jewish priests did.
To make intercession for them - see the note at Rom 8:34. He constantly presents the merits of his death as a reason why we should be saved. The precise mode, however, in which he makes intercession in heaven for his people is not Rev_ealed. The general meaning is, that he undertakes their cause, and assists them in overcoming their foes and in their endeavors to live a holy life; compare Jo1 2:1. He does in heaven whatever is necessary to obtain for us grace and strength; secures the aid which we need against our foes; and is the pledge or security for us that the law shall be honored, and the justice and truth of God maintained, though we are saved. It is reasonable to presume that this is somehow by the presentation of the merits of his great sacrifice, and that that is the ground on which all this grace is obtained. As that is infinite, we need not fear that it will ever be exhausted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:25: he is: Heb 2:18, Heb 5:7; Isa 45:22, Isa 63:1; Dan 3:15, Dan 3:17, Dan 3:29, Dan 6:20; Joh 5:37-40, Joh 10:29; Joh 10:30; Eph 3:20; Phi 3:21; Ti2 1:12; Jde 1:24
to the uttermost: or, evermore
come: Heb 7:19, Heb 11:6; Job 22:17, Job 23:3; Psa 68:31, Psa 68:32; Isa 45:24; Jer 3:22
by him: Heb 13:15; Joh 14:6; Rom 5:2; Eph 2:18, Eph 3:12; Jo1 2:1, Jo1 2:2
ever: Heb 7:8, Heb 7:16, Heb 7:24
to make: Heb 9:24; Isa 53:12, Isa 59:16; Dan 9:16; Joh 14:13, Joh 14:16, Joh 16:23, Joh 16:24, Joh 17:9-26; Rom 8:34; Ti1 2:5; Jo1 2:1, Jo1 2:2; Rev 8:3, Rev 8:4
Geneva 1599
7:25 Wherefore he is (k) able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.
(k) He is fit and sufficient.
John Gill
7:25 Wherefore he is able also to save them to the uttermost,.... Because he continues ever, and has an unchangeable priesthood. This is to be understood not of temporal salvation, nor of providential favours, but of spiritual and eternal salvation; and includes a deliverance from all evil, here and hereafter, and an enjoyment of all good in this world, and in that to come: Christ was called to this work by his Father; he was promised by him to do it, and was sent by him to effect it, and has accomplished it; and this is the reason of his name Jesus, and was the end of his coming into this world, and which the Gospel always represents as such: this work required ability; here was a law to be fulfilled; justice to be satisfied; sin to be bore, removed, and atoned for; many enemies to engage with, and a cursed death to undergo: it was a work no creature, angels, or men, were able to undertake and perform; the priests under the law could not; men cannot save themselves, nor can any creature work out salvation for them: but Christ is able; as appears from the help his Father laid on him, who knew him to be mighty; from his own undertaking it, being mighty to save; and from his having completely effected it; and he must needs be able to do it, since he is the mighty God: and he is able to save to the uttermost; "to the utmost perfection", as the Arabic version renders it; so as nothing can be wanting in the salvation he is the author of, nor anything added to it; or "for ever", as the Vulgate Latin, Syriac, and Ethiopic versions render it; to the utmost of time, even to eternity, as well as to the utmost of men's wants: the persons he is able to save, are such
that come to God by him; Christ is able to save all the world, were it his will; but not his absolute power is designed by his ability, but that power which by his will is put into act; and reaches not to all men, for all are not saved; and those that are, are described by special characters, as here; they are such who come to God, not essentially considered, but personally, or in the person of the Father; and not as an absolute God, but as in Christ; not as on a throne of justice, but as on a throne of grace and mercy; not only as Christ's Father, but as theirs; and not only as the God of nature and providence, but as the God of grace: and this act of coming to him is a fruit of his everlasting love; an effect of Christ's death; is peculiar to regenerate persons; takes in the whole service of God, especially prayer; is not local but spiritual, it is by faith; and supposes spiritual life, and implies a sense of need, and of God's ability and willingness to help: the medium, or mean, by which such come to God, is Christ. Man had access to God in his state of innocence, but sinning, was not admitted; there is no approaching now unto him without a middle person; Christ is the Mediator, who having made peace, atoned for sin, satisfied justice, and brought in an everlasting righteousness, introduces his people into God's presence; in whom their persons and services are accepted, and through whom all blessings are communicated to them:
seeing he ever liveth to make intercession for them; Christ ever lives as God, he is the living God; and though he died as man, he is risen from the dead, and will not die again, but live for evermore; and he lives as Mediator and Redeemer, and particularly as a priest; one branch of whose office it is to intercede for his people: this he does now in heaven; not by vocal prayer and supplication, at least not as in the days of his flesh; or as if he was supplicating an angry Judge; nor as controverting, or litigating, a point the court of heaven; but by the appearance of his person for them; by the presentation of his sacrifice, blood, and righteousness; by declaring his will, that such and such blessings be bestowed on such and such persons; and by recommending the prayers of his people, and removing the charges and accusations of Satan: the things he intercedes for are, the conversion of his that are in a state of nature; the consolation of distressed ones; fresh discoveries of pardoning grace to fallen believers; renewed strength to oppose sin, exercise grace, discharge duty, and bear up under temptations, and deliverance out of them; perseverance in faith and holiness, and eternal glorification; and he intercedes for these things; not for all the world, but for all the elect, even though transgressors; and he is very fit for this work, as the following verse shows; he is the one and only Mediator; and he is a very prevalent intercessor, he always succeeds; and he does this work readily, willingly, cheerfully, and freely; and all this proves him to be able to save; for though the impetration of salvation is by his death, the application of it is owing to his interceding life; had he died and not lived again, he could not have saved to the uttermost; his life is the security of his people's, and he lives for them, and as their representative; the blessed, effects of which they constantly enjoy.
John Wesley
7:25 Wherefore he is able to save to the uttermost - From all the guilt, power, root, and consequence of sin. Them who come - By faith. To God through him - As their priest. Seeing he ever liveth to make intercession - That is, he ever lives and intercedes. He died once; he intercedes perpetually.
Robert Jamieson, A. R. Fausset and David Brown
7:25 Wherefore--Greek, "Whence"; inasmuch as "He remaineth for ever."
also--as a natural consequence flowing from the last, at the same time a new and higher thing [ALFORD].
save--His very name JESUS (Heb 7:22) meaning Saviour.
to the uttermost--altogether, perfectly, so that nothing should be wanting afterwards for ever [TITTMANN]. It means "in any wise," "utterly," in Lk 13:11.
come unto God--by faith.
by him--through Him as their mediating Priest, instead of through the Levitical priests.
seeing he ever liveth--resuming "He continueth ever," Heb 7:24; therefore "He is able to the uttermost"; He is not, like the Levitical priest, prevented by death, for "He ever liveth" (Heb 7:23).
to make intercession--There was but the one offering on earth once for all. But the intercession for us in the heavens (Heb 7:26) is ever continuing, whence the result follows, that we can never be separated from the love of God in Christ. He intercedes only for those who come unto God through Him, not for the unbelieving world (Jn 17:9). As samples of His intercession, compare the prophetical descriptions in the Old Testament. "By an humble omnipotency (for it was by His humiliation that He obtained all power), or omnipotent humility, appearing in the presence, and presenting His postulations at the throne of God" [BISHOP PEARSON]. He was not only the offering, but the priest who offered it. Therefore, He has become not only a sacrifice, but an intercessor; His intercession being founded on His voluntary offering of Himself without spot to God. We are not only then in virtue of His sacrifice forgiven, but in virtue of the intercession admitted to favor and grace [ARCHBISHOP MAGEE].
7:267:26: Զի այսպիսի՛ իսկ եւ վայել է՛ր մեզ քահանայապետ, սուրբ, անմե՛ղ, անարա՛տ, զատեա՛լ ՚ի մեղաւորաց, եւ բարձրացեա՛լ քան զերկինս[4758]. [4758] Ոմանք. Վասն զի այնպէս վայել էր։ Ուր Ոսկան. Զի այնպիսի իսկ։
26 Արդարեւ, մեզ պէտք էր ճիշտ այսպիսի մի քահանայապետ՝ սուրբ, անմեղ, անարատ, զատուած մեղաւորներից եւ բարձրացած աւելի վեր, քան երկինքները,
26 Վասն զի մեզի ճիշդ այսպիսի քահանայապետ մը կը վայլէր, սուրբ, անմեղ, անարատ, մեղաւորներէն զատուած ու երկնքէն վեր բարձրացած,
Զի այսպիսի իսկ եւ վայել էր մեզ քահանայապետ, սուրբ, անմեղ, անարատ, զատեալ ի մեղաւորաց եւ բարձրացեալ քան զերկինս:

7:26: Զի այսպիսի՛ իսկ եւ վայել է՛ր մեզ քահանայապետ, սուրբ, անմե՛ղ, անարա՛տ, զատեա՛լ ՚ի մեղաւորաց, եւ բարձրացեա՛լ քան զերկինս[4758].
[4758] Ոմանք. Վասն զի այնպէս վայել էր։ Ուր Ոսկան. Զի այնպիսի իսկ։
26 Արդարեւ, մեզ պէտք էր ճիշտ այսպիսի մի քահանայապետ՝ սուրբ, անմեղ, անարատ, զատուած մեղաւորներից եւ բարձրացած աւելի վեր, քան երկինքները,
26 Վասն զի մեզի ճիշդ այսպիսի քահանայապետ մը կը վայլէր, սուրբ, անմեղ, անարատ, մեղաւորներէն զատուած ու երկնքէն վեր բարձրացած,
zohrab-1805▾ eastern-1994▾ western am▾
7:2626: Таков и должен быть у нас Первосвященник: святой, непричастный злу, непорочный, отделенный от грешников и превознесенный выше небес,
7:26  τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος·
7:26. Τοιοῦτος (The-one-unto-the-one-this) γὰρ (therefore) ἡμῖν (unto-us) [καὶ] "[and]"ἔπρεπεν (it-was-befitting) ἀρχιερεύς, (a-first-sacreder-of,"ὅσιος, (pure,"ἄκακος, (un-disrupted,"ἀμίαντος, (un-stainable,"κεχωρισμένος (having-had-come-to-be-spaced-to) ἀπὸ (off) τῶν (of-the-ones) ἁμαρτωλῶν , ( of-un-adjusted-along ,"καὶ (and) ὑψηλότερος (more-overed-of) τῶν (of-the-ones) οὐρανῶν (of-skies) γενόμενος : ( having-had-became )
7:26. talis enim decebat ut nobis esset pontifex sanctus innocens inpollutus segregatus a peccatoribus et excelsior caelis factusFor it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens:
26. For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens;
7:26. For it was fitting that we should have such a High Priest: holy, innocent, undefiled, set apart from sinners, and exalted higher than the heavens.
7:26. For such an high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
For such an high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens:

26: Таков и должен быть у нас Первосвященник: святой, непричастный злу, непорочный, отделенный от грешников и превознесенный выше небес,
7:26  τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος·
7:26. talis enim decebat ut nobis esset pontifex sanctus innocens inpollutus segregatus a peccatoribus et excelsior caelis factus
For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens:
7:26. For it was fitting that we should have such a High Priest: holy, innocent, undefiled, set apart from sinners, and exalted higher than the heavens.
7:26. For such an high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-28: Начертав полный образ Первосвященника по чину Мелхиседека, апостол еще раз примеривает к Нему, так сказать, достоинства Иисуса Христа и устанавливает решительно и ясно полное и идеальное совершенство Его как истинного Первосвященника Нового Завета. - "Превознесенный выше небес..." - ср. Еф 4:10: = одесную престола величествия на небесах (I:3), и именно как ближайший и сильнейший Ходатай за нас пред Богом. Как Сын Божий, Иисус, и в качестве жертвы и в качестве Первосвященника, есть полное совершенство навеки, так как по отношению к Отцу нельзя ничего представить большего и равного, как Сын. Этим последним, непререкаемо сильным и величественным доводом апостол доводит до недосягаемого предела свои доказательства и рассуждения о достоинстве и значении истинного и вечного Первосвященника по чину Мелхиседека.
Adam Clarke: Commentary on the Bible - 1831
7:26: Such a high priest became us - Such a high priest was in every respect suitable to us, every way qualified to accomplish the end for which he came into the world. There is probably here an allusion to the qualifications of the Jewish high priest: -
1. He was required to be holy, ὁσιος, answering to the Hebrew חסיד chasid, merciful. Holiness was his calling; and, as he was the representative of his brethren, he was required to be merciful and compassionate.
2. He was to be harmless, ακακος, without evil - holy without, and holy within; injuring none, but rather living for the benefit of others.
3. He was undefiled, αμιαντος answering to the Hebrew באל מום baal mum, without blemish - having no bodily imperfection. Nothing low, mean, base, or unbecoming in his conduct.
4. He was separate from sinners, κεχωρισμενος απο των ἁμαρτωλων. By his office he was separated from all men and worldly occupations, and entirely devoted to the service of God. And as to sinners, or heathens, he was never to be found in their society.
5. Higher than the heavens. There may be some reference here to the exceeding dignity of the high priesthood; it was the highest office that could be sustained by man, the high priest himself being the immediate representative of God.
But these things suit our Lord in a sense in which they cannot be applied to the high priest of the Jews.
1. He was holy, infinitely so; and merciful, witness his shedding his blood for the sins of mankind.
2. Harmless - perfectly without sin in his humanity, as well as his divinity.
3. Undefiled - contracted no sinful infirmity in consequence of his dwelling among men.
4. Separate from sinners - absolutely unblamable in the whole of his conduct, so that he could challenge the most inveterate of his enemies with, Which of you convicteth me of sin? Who of you can show in my conduct the slightest deviation from truth and righteousness!
5. Higher than the heavens - more exalted than all the angels of God, than all created beings, whether thrones, dominions, principalities, or powers, because all these were created by him and for him, and derive their continued subsistence from his infinite energy.
But how was a person of such infinite dignity suitable to us! His greatness is put in opposition to our meanness. He was holy; We, unholy. He was harmless; We, harmful, injuring both ourselves and others. He was undefiled; We, defiled, most sinfully spotted and impure. He was separate from sinners; We were joined to sinners, companions of the vile, the worthless, the profane, and the wicked. He was higher than the heavens; We, baser and lower than the earth, totally unworthy to be called the creatures of God. And had we not had such a Savior, and had we not been redeemed at an infinite price, we should, to use the nervous language of Milton on another occasion, "after a shameful life and end in this world, have been thrown down eternally into the darkest and deepest gulf of hell, where, under the despiteful control, the trample and spurn, of all the other damned, and in the anguish of their torture should have no other ease than to exercise a raving and bestial tyranny over us as their slaves, we must have remained in that plight for ever, the basest, the lower-most, the most dejected, most under-foot and down-trodden vassals of perdition." Milton on Reformation, in fine.
Albert Barnes: Notes on the Bible - 1834
7:26: For such an High Priest became us - Was suited to our condition. That is, there was that in our character and circumstances which demanded that a high priest for us should be personally holy. It was not requisite merely that he should have great power; or that he should be of a rank superior to that of the Jewish priesthood; but there was a special propriety that he should surpass all others in "moral" purity. Other priests were mere mortal men, and it was necessary that their office should pass to other hands; they were "sinful" men also, and it was necessary that sacrifices should be made for themselves as well as others. We need, however, a different priest. We need not only one who ever lives, but one who is perfectly holy, and who has no need to bring an offering for himself, and all the merit of whose sacrifice, therefore, may be ours. Such an high priest we have in the person of the Lord Jesus; and there is no truth more interesting, and no proposition more susceptible of proof, than that he is exactly Fitted to man. In his moral character, and in the great work which he has accomplishcd, he is just such a Saviour as is adapted to the wants of ignorant, fallen, wretched, sinful man. He is benevolent, and pities our woes; wise, and is able to enlighten our ignorance; compassionate, and ready to forgive our faults. He has made such a sacrifice as was necessary to put away our guilt, and offers such intercession as we need to have offered for us in order that we may be preserved from falling.
Who is holy - Not merely "outwardly righteous," but pure in heart.
Harmless - Not injuring anyone. To no one did he do wrong. Neither to their name, person, or property, did he ever do injury; nor will he ever. He is the only one who has lived on earth of whom it could be said that he never, in any way, did wrong to another.
Undefiled - By sin; by any improper desire or passion. He was unstained by crime; "unspotted from the world." Sin always defiles the soul; but from every such pollution the Lord Jesus was free.
Separate from sinners - That is, he did not associate with them as such. He did not partake of their feelings, plans, pleasures. Though he mingled with them, yet it was merely to do them good, and in all his life there was an entire separation from the feelings, principles, and views of a sinful world.
And made higher than the heavens - Exalted above the visible heavens; that is, at the right hand of God; see the Eph 1:21 note; Phi 2:9 note. We needed a high priest who is thus exalted that he may manage our cause before the throne of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:26: such: Heb 7:11, Heb 8:1, Heb 9:23-26, Heb 10:11-22
became: Heb 2:10; Luk 24:26, Luk 24:46
holy: Heb 4:15, Heb 9:14; Exo 28:36; Isa 53:9; Luk 1:35, Luk 23:22, Luk 23:41, Luk 23:47; Joh 8:29, Joh 14:30; Act 3:14, Act 4:27; Co2 5:21; Pe1 1:19, Pe1 2:22; Jo1 2:2, Jo1 3:5; Rev 3:7
made: Heb 1:3, Heb 4:14, Heb 8:1, Heb 12:2; Psa 68:18; Mat 27:18; Mar 16:19; Eph 1:20-22; Eph 4:8-10; Phi 2:9-11; Pe1 3:22; Rev 1:17, Rev 1:18
Geneva 1599
7:26 (12) For such an high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
(12) Another argument: There are required in an high priest innocency and perfect pureness, which may separate him from sinners, for whom he offers. The Levitical high priests are not found to be such, for they offer first for their own sins: but only Christ is such a one, and therefore the only true High Priest.
John Gill
7:26 For such an high priest became us,.... Is suitable to us, answers to our cases and necessities, is every way such an one as is wanted:
who is holy; by nature, originally and underivatively, perfectly and completely, internally as well as externally; he was typified by the high priest, who had holiness to the Lord written on his forehead, and far exceeds any of the priests in holiness; and such an one becomes us, for had he not been holy he could not have entered into the holy place for us, or have appeared there on our account, or have been our sanctification; so Philo the Jew speaks of the true priest as being not man, but the divine Word, and as free from all sin voluntary and involuntary (x).
harmless; without any vitiosity in his nature, without guile in his mouth, or malice in his heart; doing no injury to any man's person or property: the character chiefly regards the innocence and holiness of his life and conversation; and in which he exceeded the priests under the law; and is a suitable one for us, for hereby he was fit to be made sin, and to take it away:
undefiled; with the sin of Adam, with which all mankind are defiled; with the blood of slain beasts, with which the priests under the law were sprinkled; with the filthy conversation of the wicked, which affects good men: hence he was more excellent than the priests under the law; and one that becomes us, since his blood is the blood of a lamb, without spot and blemish: the high priests under the law, according to the Jews (y), were to excel their brethren in knowledge, beauty, and riches; but the distinguishing character of our high priest is purity and holiness:
separate from sinners; not but that he took the nature of sinners, though not a sinful nature; and he was often in the company of sinners, when on earth, and was reckoned among them, and as one of them; but he was separated from them in Adam; he was not among the individuals of human nature that sinned in him; and he was brought into the world in a different manner from them, not descending from Adam by ordinary generation; and he had no communion with them in sin; nor did he encourage them to it in the days of his flesh; and now he is removed far from them; and herein he exceeds the priests under the law, and is suitable to us: the Syriac and Ethiopic versions read, "separate from sins"; the allusion seems to be, to the separating of the high priest from his own house to one of the courts of the temple seven days before the day of atonement (z), and so before the burning of the heifers (a):
and made higher than the heavens; than the visible heavens, the airy and starry heavens, and than the angels in heaven; and so preferable to the high priests, and exceedingly agreeable to us, Heb 4:14 the allusion may be to the carrying of the high priest on the day of atonement to an upper chamber in the temple, called the chamber of Abtines (b): this may be understood either of Christ's exaltation in heaven, where angels are subject to him, and his priesthood is completed; or of his excelling the angels in the holiness of his nature, which agrees with the other characters in the text, and stands opposed to the infirmities of the priests.
(x) De Profugis, p. 466, 467. & de Victimis, p. 843. (y) Maimon, & Bartenora in Misn, Yoma, c, 1. sect. 3. (z) Misn. Yoma, c. 1. sect. 1. (a) Misn. Parah, c. 3. sect. 1. (b) Misn. Yoma, c. 1. sect. 5.
John Wesley
7:26 For such an high priest suited us - Unholy, mischievous, defiled sinners: a blessed paradox! Holy - With respect to God. Harmless - With respect to men. Undefiled - With any sin in himself. Separated from sinners - As well as free from sin. And so he was when he left the world. And made - Even in his human nature. Higher than the heavens - And all their inhabitants.
Robert Jamieson, A. R. Fausset and David Brown
7:26 such--as is above described. The oldest manuscripts read, "also." "For to US (as sinners; emphatical) there was also becoming (besides the other excellencies of our High Priest) such an High Priest."
holy--"pious" (a distinct Greek word from that for holy, which latter implies consecration) towards God; perfectly answering God's will in reverent piety (Ps 16:10).
harmless--literally, "free from evil" and guile, in relation to Himself.
undefiled--not defiled by stain contracted from others, in relation to men. Temptation, to which He was exposed, left no trace of evil in Him.
separate--rather, "separated from sinners," namely, in His heavenly state as our High Priest above, after He had been parted from the earth, as the Levitical high priest was separated from the people in the sanctuary (whence he was not to go out), Lev 21:12. Though justifying through faith the ungodly, He hath no contact with them as such. He is lifted above our sinful community, being "made higher than the heavens," at the same time that He makes believers as such (not as sinners), "to sit together (with Him) in heavenly places" (Eph 2:6). Just as Moses on the mount was separated from and above the people, and alone with God. This proves Jesus is GOD. "Though innumerable lies have been forged against the venerable Jesus, none dared to charge Him with any intemperance" [ORIGEN].
made--Jesus was higher before (Jn 17:5), and as the God-MAN was made so by the Father after His humiliation (compare Heb 1:4).
higher than the heavens--for "He passed through [so the Greek] the heavens" (Heb 4:14).
7:277:27: որում ո՛չ հանապազ հա՛րկ է որպէս այլոց քահանայապետիցն, նախ՝ վասն իւրեա՛նց մեղացն պատարա՛գս մատուցանել, եւ ապա՛ վասն ժողովրդեանն։ Իսկ սա՝ զայն միանգամա՛յն կատարեաց, զի զա՛նձն իւր մատոյց պատարագ[4759]։ [4759] Ոսկան. Զայն միանգամ կատարեաց։
27 որը, ինչպէս այլ քահանայապետներ, պէտք չունի նախ իր մեղքերի համար զոհեր մատուցելու եւ ապա՝ ժողովրդի մեղքերի համար. իսկ Քրիստոս մէկ անգամ առ միշտ կատարեց այդ բանը, քանի որ ինքը իրե՛ն պատարագ մատուցեց:
27 Որուն ամէն օր հարկաւոր չէ՝ ինչպէս միւս քահանայապետներուն՝ նախ իր մեղքերուն համար պատարագ մատուցանել ու ետքը ժողովուրդին մեղքերուն համար. վասն զի ինք մէկ անգամ ըրաւ ասիկա՝ իր անձը պատարագ մատուցանելով։
որում ոչ հանապազ հարկ է, որպէս այլոց քահանայապետիցն, նախ վասն իւրեանց մեղացն պատարագս մատուցանել եւ ապա վասն ժողովրդեանն. իսկ սա զայն միանգամայն կատարեաց, զի զանձն իւր մատոյց պատարագ:

7:27: որում ո՛չ հանապազ հա՛րկ է որպէս այլոց քահանայապետիցն, նախ՝ վասն իւրեա՛նց մեղացն պատարա՛գս մատուցանել, եւ ապա՛ վասն ժողովրդեանն։ Իսկ սա՝ զայն միանգամա՛յն կատարեաց, զի զա՛նձն իւր մատոյց պատարագ[4759]։
[4759] Ոսկան. Զայն միանգամ կատարեաց։
27 որը, ինչպէս այլ քահանայապետներ, պէտք չունի նախ իր մեղքերի համար զոհեր մատուցելու եւ ապա՝ ժողովրդի մեղքերի համար. իսկ Քրիստոս մէկ անգամ առ միշտ կատարեց այդ բանը, քանի որ ինքը իրե՛ն պատարագ մատուցեց:
27 Որուն ամէն օր հարկաւոր չէ՝ ինչպէս միւս քահանայապետներուն՝ նախ իր մեղքերուն համար պատարագ մատուցանել ու ետքը ժողովուրդին մեղքերուն համար. վասն զի ինք մէկ անգամ ըրաւ ասիկա՝ իր անձը պատարագ մատուցանելով։
zohrab-1805▾ eastern-1994▾ western am▾
7:2727: Который не имеет нужды ежедневно, как те первосвященники, приносить жертвы сперва за свои грехи, потом за грехи народа, ибо Он совершил это однажды, принеся [в жертву] Себя Самого.
7:27  ὃς οὐκ ἔχει καθ᾽ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ· τοῦτο γὰρ ἐποίησεν ἐφάπαξ ἑαυτὸν ἀνενέγκας.
7:27. ὃς (which) οὐκ (not) ἔχει (it-holdeth) καθ' (down) ἡμέραν (to-a-day) ἀνάγκην, (to-an-arming-up,"ὥσπερ (as-very) οἱ (the-ones) ἀρχιερεῖς, (first-sacreders-of,"πρότερον (to-more-before) ὑπὲρ (over) τῶν (of-the-ones) ἰδίων ( of-private-belonged ) ἁμαρτιῶν (of-un-adjustings-along-unto) θυσίας (to-surgings-unto) ἀναφέρειν, (to-bear-up,"ἔπειτα (upon-if-to-the-ones) τῶν (of-the-ones) τοῦ (of-the-one) λαοῦ: (of-a-people) (τοῦτο "(to-the-one-this) γὰρ (therefore) ἐποίησεν (it-did-unto) ἐφάπαξ (upon-once) ἑαυτὸν (to-self) ἀνενέγκας:) (having-beared-up;)"
7:27. qui non habet cotidie necessitatem quemadmodum sacerdotes prius pro suis delictis hostias offerre deinde pro populi hoc enim fecit semel se offerendoWho needeth not daily (as the other priests) to offer sacrifices, first for his own sins, and then for the people's: for this he did once, in offering himself.
27. who needeth not daily, like those high priests, to offer up sacrifices, first for his own sins, and then for the of the people: for this he did once for all, when he offered up himself.
7:27. And he has no need, daily, in the manner of other priests, to offer sacrifices, first for his own sins, and then for those of the people. For he has done this once, by offering himself.
7:27. Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.
Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people' s: for this he did once, when he offered up himself:

27: Который не имеет нужды ежедневно, как те первосвященники, приносить жертвы сперва за свои грехи, потом за грехи народа, ибо Он совершил это однажды, принеся [в жертву] Себя Самого.
7:27  ὃς οὐκ ἔχει καθ᾽ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ· τοῦτο γὰρ ἐποίησεν ἐφάπαξ ἑαυτὸν ἀνενέγκας.
7:27. qui non habet cotidie necessitatem quemadmodum sacerdotes prius pro suis delictis hostias offerre deinde pro populi hoc enim fecit semel se offerendo
Who needeth not daily (as the other priests) to offer sacrifices, first for his own sins, and then for the people's: for this he did once, in offering himself.
7:27. And he has no need, daily, in the manner of other priests, to offer sacrifices, first for his own sins, and then for those of the people. For he has done this once, by offering himself.
7:27. Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.
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Adam Clarke: Commentary on the Bible - 1831
7:27: Who needeth not daily - Though the high priest offered the great atonement only once in the year, yet in the Jewish services there was a daily acknowledgment of sin, and a daily sacrifice offered by the priests, at whose head was the high priest, for their own sins and the sins of the people. The Jews held that a priest who neglected his own expiatory sacrifice would be smitten with death. (Sanhedr., fol. 83.) When they offered this victim, they prayed the following prayer: "O Lord, I have sinned, and done wickedly, and gone astray before thy face, I, and my house, and the sons of Aaron, the, people of thy holiness. I beseech thee, for thy name's sake, blot out the sins, iniquities, and transgressions by which I have sinned, done wickedly, and gone astray before thy face, I, and my house, and the sons of Aaron, the people of thy holiness; as it is written in the law of Moses thy servant, (Lev 16:30): On that day shall he make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord!" To which the Levites answered: "Blessed be the name of the glory of thy kingdom, for ever and ever!"
This prayer states that the priest offered a sacrifice, first for his own sins, and then for the sins of the people, as the apostle asserts.
For this he did once - For himself he offered no sacrifice; and the apostle gives the reason - he needed none, because he was holy, harmless, undefiled, and separate from sinners: and for the people he offered himself once for all, when he expired upon the cross, It has been very properly remarked, that the sacrifice offered by Christ differed in four essential respects from those, offered by the Jewish priests:
1. He offered no sacrifice for himself, but only for the people.
2. He did not offer that sacrifice annually, but once for all.
3. The sacrifice which he offered was not of calves and goats, but of himself.
4. This sacrifice he offered, not for one people, but for the whole human race; for he tasted death for every man.
Albert Barnes: Notes on the Bible - 1834
7:27: Who needeth not daily, as those high priests - As the Jewish priests. This is an additional circumstance introduced to show the superior excellency of the High Priest of the Christian profession, and to show also how he was suited to our wants. The Jewish high priest was a sinful man. He had the same fallen and corrupt nature as others. He needed an expiatory sacrifice for his own sins as really as they did for theirs. When he approached God to offer sacrifice, it was needful to make an atonement for himself, and when all was done it was still a sacrifice offered by a sinful man. But it was not so in the case of Jesus. He was so holy that he needed no sacrifice for himself, and all that he did was in behalf of others. Besides, it was necessary that the sacrifices in the Jewish service should be constantly repeated. They were imperfect. They were mere types and shadows. They who offered them were frail, sinful men. It became necessary, therefore, to repeat them every day to keep up the proper sense of their transgressions, and to furnish a suitable acknowledgment of the tendency to sin alike among the people and the priests. Neither in the nature of the offering, nor in the character of those who made it, was there any sufficient reason why it should cease to be offered, and it was therefore repeated day by day. But it was not so with the Lord Jesus. The offering which he made, though presented but once, was so ample and perfect that it had sufficient merit for all the sins of the world, and needed never to be repeated. It is not probable that the Jewish high priest himself personally officiated at the offering of sacrifice every day; but the meaning here is, that it was done daily, and that there was need of a daily sacrifice in his behalf. As one of the Jewish people, the sacrifice was offered on his account as well as on the account of others - for he partook of the common infirmities and sinfulness of the nation.
For this he did once - That is, once for all - ἐφάπαξ ephapax. He made such an atonement that it was not needful that it should be repeated. Thus, he put an end to sacrifice, for when he made the great atonement it was complete, and there was no need that any more blood should be shed for human guilt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:27: daily: Heb 10:11; Exo 29:36-42; Num 28:2-10
first: Heb 5:3, Heb 9:7; Lev. 4:3-35, 9:7-24, Lev 16:6, Lev 16:11
and then: Lev 4:13-16, Lev 9:15, Lev 16:15
this: Heb 9:12, Heb 9:14, Heb 9:25, Heb 9:28, Heb 10:6-12; Isa 53:10-12; Rom 6:10; Eph 2:22; Tit 2:14
Geneva 1599
7:27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: (13) for (l) this he did (m) once, when he offered up himself.
(13) Another argument, which nonetheless he handles afterward: The Levitical priests offered sacrifice after sacrifice, first for themselves, and then for the people. Christ offered not for himself, but for others, not sacrifices, but himself, not repeatedly, but once. This should not seem strange, he says, for they are weak, but this man is consecrated as an everlasting Priest, and that by an oath.
(l) That sacrifice which he offered.
(m) It was done so that it need not be repeated or offered again any more.
John Gill
7:27 Who needeth not daily, as those high priests,.... They being sinners, and he not:
to offer up sacrifice first for his own sins and then for the people's; as they did on the day of atonement; see Lev 16:6 upon which place the Jews (c) make the same remark the apostle does here;
"he (the high priest, they say) offers sacrifices for the sins of the people, for his own "first", "and afterwards for the sins of the people":''
which was one reason of the imperfection and insufficiency of their sacrifices; but Christ needed not to offer for his own, nor could he, for he had none of his own; what he had was by imputation; wherefore he only needed to offer, and he only did offer, for the sins of the people; not of the Jews only, but of the Gentiles also, even of all God's covenant people; nor did he need to do this daily, as they did; they offered sacrifice daily, the common priests every day, morning and evening, and the high priest on a stated day once a year, on the day of atonement:
for this he did once, when he offered up himself; and in this also he differed from them; they offered not themselves, but what was inferior to themselves, and what could not take away sin, and, therefore, was repeated; but Christ offered himself, his whole human nature, soul and body, and both as in union with his divine nature; and this being offered to God freely and voluntarily, in the room and stead of his people, was acceptable to God: hereby justice was satisfied; the law fulfilled; sin taken away, and complete salvation obtained; so that there never was since any need of his offering again, nor never will be; which shows the perfection and fulness of his priesthood, and the preference of it to the Levitical one.
(c) Zohar in Lev. fol. 26. 4.
John Wesley
7:27 Who needeth not to offer up sacrifices daily - That is, on every yearly day of expiation; for he offered once for all: not for his own sins, for he then offered up himself "without spot to God."
Robert Jamieson, A. R. Fausset and David Brown
7:27 daily--"day by day." The priests daily offered sacrifices (Heb 9:6; Heb 10:11; Ex 29:38-42). The high priests took part in these daily-offered sacrifices only on festival days; but as they represented the whole priesthood, the daily offerings are here attributed to them; their exclusive function was to offer the atonement "once every year" (Heb 9:7), and "year by year continually" (Heb 10:1). The "daily" strictly belongs to Christ, not to the high priests, "who needeth not daily, as those high priests (year by year, and their subordinate priests daily), to offer," &c.
offer up--The Greek term is peculiarly used of sacrifices for sin. The high priest's double offering on the day of atonement, the bullock for himself, and the goat for the people's sins, had its counterpart in the TWO lambs offered daily by the ordinary priests.
this he did--not "died first for His own sins and then the people's," but for the people's only. The negation is twofold: He needeth not to offer (1) daily; nor (2) to offer for His own sins also; for He offered Himself a spotless sacrifice (Heb 7:26; Heb 4:15). The sinless alone could offer for the sinful.
once--rather as Greek, "once for all." The sufficiency of the one sacrifice to atone for all sins for ever, resulted from its absolute spotlessness.
7:287:28: Օրէնքն զմարդի՛կ կացուցանեն քահանայապետս զգածեա՛լս տկարութեամբ. իսկ բա՛նն երդման յետ օրինացն՝ զՈրդի որ յաւիտեան կատարեա՛լ է[4760]։[4760] Ոմանք. Քահանայապետ զգացեալ տկարութեամբ... կատարեալն է յաւիտեան։
28 Օրէնքը քահանայապետներ է կարգում տկարութիւններով պատած մարդկանց, իսկ երդման խօսքը, որ օրէնքից յետոյ է գալիս, կարգում է Որդուն, որ յաւիտեան կատարեալ է:
28 Վասն զի օրէնքը տկարութիւնով պաշարուած մարդիկը քահանայապետ կը կարգէ, բայց երդումին խօսքը՝ որ օրէնքէն յետոյ էր, Որդին՝ որ յաւիտեան կատարեալ է։
Օրէնքն զմարդիկ կացուցանեն քահանայապետս, զգածեալս տկարութեամբ, իսկ բանն երդման յետ օրինացն` զՈրդի, որ յաւիտեան կատարեալ է:

7:28: Օրէնքն զմարդի՛կ կացուցանեն քահանայապետս զգածեա՛լս տկարութեամբ. իսկ բա՛նն երդման յետ օրինացն՝ զՈրդի որ յաւիտեան կատարեա՛լ է[4760]։
[4760] Ոմանք. Քահանայապետ զգացեալ տկարութեամբ... կատարեալն է յաւիտեան։
28 Օրէնքը քահանայապետներ է կարգում տկարութիւններով պատած մարդկանց, իսկ երդման խօսքը, որ օրէնքից յետոյ է գալիս, կարգում է Որդուն, որ յաւիտեան կատարեալ է:
28 Վասն զի օրէնքը տկարութիւնով պաշարուած մարդիկը քահանայապետ կը կարգէ, բայց երդումին խօսքը՝ որ օրէնքէն յետոյ էր, Որդին՝ որ յաւիտեան կատարեալ է։
zohrab-1805▾ eastern-1994▾ western am▾
7:2828: Ибо закон поставляет первосвященниками человеков, имеющих немощи; а слово клятвенное, после закона, [поставило] Сына, на веки совершенного.
7:28  ὁ νόμος γὰρ ἀνθρώπους καθίστησιν ἀρχιερεῖς ἔχοντας ἀσθένειαν, ὁ λόγος δὲ τῆς ὁρκωμοσίας τῆς μετὰ τὸν νόμον υἱὸν εἰς τὸν αἰῶνα τετελειωμένον.
7:28. ὁ (the-one) νόμος (a-parcelee) γὰρ (therefore) ἀνθρώπους (to-mankinds) καθίστησιν (it-standeth-down) ἀρχιερεῖς (to-first-sacreders-of) ἔχοντας ( to-holding ) ἀσθένειαν, (to-an-un-vigoring-of,"ὁ (the-one) λόγος (a-forthee) δὲ (moreover) τῆς (of-the-one) ὁρκωμοσίας (of-a-fencee-oathing-unto) τῆς (of-the-one) μετὰ (with) τὸν (to-the-one) νόμον (to-a-parcelee) υἱόν , ( to-a-Son ," εἰς ( into ) τὸν ( to-the-one ) αἰῶνα ( to-an-age ) τετελειωμένον. (to-having-had-come-to-be-en-finish-belonged)
7:28. lex enim homines constituit sacerdotes infirmitatem habentes sermo autem iurisiurandi qui post legem est Filium in aeternum perfectumFor the law maketh men priests, who have infirmity: but the word of the oath (which was since the law) the Son who is perfected for evermore.
28. For the law appointeth men high priests, having infirmity; but the word of the oath, which was after the law, a Son, perfected for evermore.
7:28. For the law appoints men as priests, though they have infirmities. But, by the word of the oath that is after the law, the Son has been perfected for eternity.
7:28. For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, [maketh] the Son, who is consecrated for evermore.
For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, [maketh] the Son, who is consecrated for evermore:

28: Ибо закон поставляет первосвященниками человеков, имеющих немощи; а слово клятвенное, после закона, [поставило] Сына, на веки совершенного.
7:28  ὁ νόμος γὰρ ἀνθρώπους καθίστησιν ἀρχιερεῖς ἔχοντας ἀσθένειαν, ὁ λόγος δὲ τῆς ὁρκωμοσίας τῆς μετὰ τὸν νόμον υἱὸν εἰς τὸν αἰῶνα τετελειωμένον.
7:28. lex enim homines constituit sacerdotes infirmitatem habentes sermo autem iurisiurandi qui post legem est Filium in aeternum perfectum
For the law maketh men priests, who have infirmity: but the word of the oath (which was since the law) the Son who is perfected for evermore.
7:28. For the law appoints men as priests, though they have infirmities. But, by the word of the oath that is after the law, the Son has been perfected for eternity.
7:28. For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, [maketh] the Son, who is consecrated for evermore.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:28: For the law maketh men high priests - The Jewish priests have need of these repeated offerings and sacrifices, because they are fallible, sinful men: but the word of the oath (still referring to Psa 110:4) which was since the law; for David, who mentions this, lived nearly 500 years after the giving of the law, and consequently that oath, constituting another priesthood, abrogates the law; and by this the Son is consecrated, τετελειωμενον, is perfected, for evermore. Being a high priest without blemish, immaculately holy, every way perfect, immortal, and eternal, He is a priest εις τον αιωνα, to Eternity.
I. There are several respects in which the apostle shows the priesthood of Christ to be more excellent than that of the Jews, which priesthood was typified by that of Melchisedec.
1. Being after the order of Melchisedec, there was no need of a rigorous examination of his genealogy to show his right.
2. He has an eternal priesthood; whereas theirs was but temporal.
3. The other priests, as a token of the dignity of their office, and their state of dependence on God, received tithes from the people. Melchisedec, a priest and king, after whose order Christ comes, tithed Abraham, δεδεκατωκε τον Αβρααμ, the father of the patriarchs; Jesus, infinitely greater than all, having an absolute and independent life, needs none. He is no man's debtor, but all receive out of his fullness.
4. He alone can bless the people, not by praying for their good merely, but by communicating the good which is necessary.
5. As another priesthood, different from that of Aaron, was promised, it necessarily implies that the Levitical priesthood was insufficient; the priesthood of Christ, being that promised, must be greater than that of Aaron.
6. That which God has appointed and consecrated with an oath, as to endure for ever, must be greater than that which he has appointed simply for a time: but the priesthood of Christ is thus appointed; therefore, etc.
7. All the Levitical priests were fallible and sinful men; but Christ was holy and undefiled.
8. The Levitical priests were only by their office distinguished from the rest of their brethren, being equally frail, mortal, and corruptible; but Jesus, our high priest, is higher than the heavens. The statements from which these differences are drawn are all laid down in this chapter.
II. As the word surety, εγγυος, in Heb 7:22, has been often abused, or used in an unscriptural and dangerous sense, it may not be amiss to inquire a little farther into its meaning. The Greek word εγγυος, from εγγυη, a pledge, is supposed to be so called from being lodged εν γυιοις, in the hands of the creditor. It is nearly of the same meaning with bail, and signifies an engagement made by C. with A. that B. shall fulfill certain conditions then and there specified, for which C. makes himself answerable; if, therefore, B. fails, C. becomes wholly responsible to A. In such suretiship it is never designed that C. shall pay any debt or fulfill any engagement that belongs to B.; but, if B. fail, then C. becomes responsible, because he had pledged himself for B. In this scheme A. is the person legally empowered to take the bail or pledge, B. the debtor, and C. the surety. The idea therefore of B. paying his own debt, is necessarily implied in taking the surety. Were it once to be supposed that the surety undertakes absolutely to pay the debt, his suretiship is at an end, and he becomes the debtor; and the real debtor is no longer bound. Thus the nature of the transaction becomes entirely changed, and we find nothing but debtor and creditor in the case. In this sense, therefore, the word εγγυος, which we translate surety, cannot be applied in the above case, for Christ never became surety that, if men did not fulfill the conditions of this better covenant, i.e. repent of sin, turn from it, believe on the Son of God, and having received grace walk as children of the light, and be faithful unto death, he would do all these things for them himself! This would be both absurd and impossible: and hence the gloss of some here is both absurd and dangerous, viz., "That Christ was the surety of the first covenant to pay the debt; of the second, to perform the duty." That it cannot have this meaning in the passage in question is sufficiently proved by Dr. Macknight; and instead of extending my own reasoning on the subject, I shall transcribe his note.
"The Greek commentators explain this word εγγυος very properly by μεσιτης, a mediator, which is its etymological meaning; for it comes from εγγυς, near, and signifies one who draws near, or who causes another to draw near. Now, as in this passage a comparison is stated between Jesus as a high priest, and the Levitical high priests; and as these were justly considered by the apostle as the mediators of the Sinaitic covenant, because through their mediation the Israelites worshipped God with sacrifices, and received from him, as their king, a political pardon, in consequence of the sacrifices offered by the high priest on the day of atonement; it is evident that the apostle in this passage calls Jesus the High Priest, or Mediator of the better covenant, because through his mediation, that is, through the sacrifice of himself which he offered to God, believers receive all the blessings of the better covenant. And as the apostle has said, Heb 7:19, that by the introduction of a better hope, εγγιζομεν, we draw near to God; he in this verse very properly calls Jesus εγγυος, rather than μεσιτης, to denote the effect of his mediation. See Heb 7:25. Our translators indeed, following the Vulgate and Beza, have rendered εγγυος by the word surety, a sense which it has, Ecclus. 29:16, and which naturally enough follows from its etymological meaning; for the person who becomes surety for the good behavior of another, or for his performing something stipulated, brings that other near to the party to whom he gives the security; he reconciles the two. But in this sense the word εγγυος is not applicable to the Jewish high priests; for to be a proper surety, one must either have power to compel the party to perform that for which he has become his surety; or, in case of his not performing it, he must be able to perform it himself. This being the ease, will any one say that the Jewish high priests were sureties to God for the Israelites performing their part of the covenant of the law! Or to the people for God's performing his part of the covenant! As little is the appellation, surety of the new covenant, applicable to Jesus. For since the new covenant does not require perfect obedience, but only the obedience of faith; if the obedience of faith be not given by men themselves, it cannot be given by another in their room; unless we suppose that men can be saved without personal faith. I must therefore infer, that those who speak of Jesus as the surety of the new covenant, must hold that it requires perfect obedience; which, not being in the power of believers to give, Jesus has performed for them. But is not this to make the covenant of grace a covenant of works, contrary to the whole tenor of Scripture! For these reasons I think the Greek commentators have given the true meaning of the word εγγυος , in this passage, when they explain it by μεσιτης, mediator."
The chief difference lies here. The old covenant required perfect obedience from the very commencement of life; this is impossible, because man comes into the world depraved. The new covenant declares God's righteousness for the remission of sins that are past; and furnishes grace to enable all true believers to live up to all the requisitions of the moral law, as found in the gospels. But in this sense Christ cannot be called the surety, for the reasons given above; for he does not perform the obedience or faith in behalf of any man. It is the highest privilege of believers to love God with all their hearts, and to serve him with all their strength; and to remove their obligation to keep this moral law would be to deprive them of the highest happiness they can possibly have on this side heaven.
Albert Barnes: Notes on the Bible - 1834
7:28: For the law - The ceremonial law.
Which have infirmity - Who are weak, frail, sinful, dying. Such were all who were appointed to the office of priest under the Jewish Law.
But the word of the oath - By which one was appointed after the order of Melchizedek; note, Heb 7:21.
Maketh the Son - The Son of God. That appointment has resulted in his being set apart to this work.
Who is consecrated foRev_ermore - Margin, "Perfected;" see the note at Heb 2:10. The idea is, that the appointment is "complete" and "permanent." It does not pass from one to the other. It is perfect in all the arrangements, and will remain so foRev_er.
Remarks
The subject of this chapter is the exalted high priesthood of the Redeemer. This is a subject which pertains to all Christians, and to all men. All religions imply the priestly office; all suppose sacrifice of some kind. In regard to the priestly office of Christ as illustrated in this chapter, we may observe:
(1) He stands alone. In that office he had no predecessor, and has no one to succeed him. In this respect he was without father, mother, or descent - and he stands in lonely majesty as the only one who sustains the office; Heb 7:3.
(2) he is superior to Abraham. Abraham never laid claim to the ofrice of priest, but he recognized his inferiority to one whom the Messiah was to resemble; Heb 7:2, Heb 7:4.
(3) he is superior to all the Jewish priesthood - sustaining a rank and performing an office above them all. The great ancestor of all the Levitical priests recognized his inferiority to one of the rank or "order" of which the Messiah was to be, and received from him a blessing. In our contemplation of Christ, therefore, as priest, we have the privilege of regarding him as superior to the Jewish high priest - exalted as was his office, and important as were the functions of his office; as more grand, more pure, more worthy of confidence and love.
(4) the great High Priest of the Christian profession is the only perfect priest; Heb 7:11, Heb 7:19. The Jewish priests were all imperfect and sinful men. The sacrifices which they offered were imperfect, and could not give peace to the conscience. There was need of some better system, and they all looked forward to it. But in the Lord Jesus, and in his work, there is absolute perfection. What he did was complete, and his office needs no change.
(5) the office now is permanent. It does not change from hand to hand; Heb 7:23-24. He who sustains this office does not die, and we may ever apply to him and cast our cares on him. Men die; one generation succeeds another; but our High Priest is the same. We may trust in him in whom our fathers found peace and salvation, and then we may teach our children to confide in the same High Priest - and so send the invaluable lesson down to latest generations.
(6) his work is firm and sure; Heb 7:20-22. His office is founded on an oath, and he has become the security for all who will commit their cause to him. Can great interests like those of the soul be entrusted to better hands? Are they not safer in his keeping than in our own?
(7) he is able to save to the uttermost; Heb 7:25. That power he showed when he was on earth; that power he is constantly evincing. No one has asked aid of him and found him unable to render it; no one has been suffered to sink down to hell because his arm was weak. What he has done for a few he can do for "all;" and they who will entrust themselves to him will find him a sure Saviour. So why will people not be persuaded to commit themselves to him? Can they save themselves? Where is there one who has shown that he was able to do it? Do they not need a Saviour? Let the history of the world answer. Can man conduct his own cause before God? How weak, ignorant, and blind is he; how little qualified for such an office! Has anyone suffered wrong by committing himself to the Redeemer? If there is such an one, where is he? Who has ever made this complaint that has tried it? Who ever will make it? In countless millions of instances, the trial has been made whether Christ was "able to save." Men have gone with a troubled spirit; with a guilty conscience; and with awful apprehensions of the wrath to come, and have asked him to save them. Not one of those who have done this has found reason to doubt his ability; not one has regretted that he has committed the deathless interest of the soul into his hands.
(8) Christ saves to the uttermost; Heb 7:25. He makes the salvation complete. So the Bible assures us; and so we see it in fact as far as we can trace the soul. When a Christian friend dies, we stand at his bed-side and accompany him as far as we can into the valley of the shadow of death. We ask him whether he feels that Christ is able to save? He replies, "yes." When he has lost the power of speaking above a whisper, we ask him the same question, and receive the same reply. When he gives us the parting hand, and we, still anxious to know whether all is well, ask the same question, a sign, a smile, a lighting up of the dying eye, declares that all is well. As far as we can trace the departing soul when it goes into the dark valley, we receive the same assurance; and why should we doubt that the same grace is bestowed further onward, and that he saves "to the uttermost?" But what else thus saves? Friends give the parting hand at the gloomy entrance to that valley, and the frivolous and the worldly coolly turn away. The delusions of infidelity there forsake the soul, and minister no comfort then. Flatterers turn away from the dying scene - for who flatters the dying with the praise of beauty or accomplishments? Taste, skill, learning, talent, do not help then, for how can they save a dying soul? None but Jesus saves to the "uttermost;" no other friend but he goes with us entirely through the valley of death. Is it not better to have such a friend than to go alone through that dark, gloomy path? Any other gloomy and dangerous way may be more safely trod without a friend, than the vale of death.
(9) the Christian religion is suited to our condition; Heb 7:26-27. It has just such a High Priest as we need - holy, harmless, undefiled. Just such an atonement has been made as is necessary - ample, rich, full, and not needing to be made again. It Rev_eals just such truth as we want - that respecting the immortality of the soul, and the glorious state of the redeemed beyond the grave. It imparts just such consolation as is suited to our condition - pure, rich, unfailing, elevating. It reconciles us to God just as it should be done - in such a way that God can be honored, and the purity and dignity of his Law maintained. It is the religion adapted to dying, ignorant, sinful, wretched man. No other system so much consults the true dignity of our nature, and the honor of God; no one diffuses such consolations through the life that is, or fills with such hopes in regard to the life to come.
(10) since, then, we have now such a Great High Priest; since the promises of the gospel are settled on so firm a foundation; and since the gospel in its provisions of mercy is all that we can desire it to be, let us yield our hearts entirely to the Saviour, and make this salvation wholly ours. We have the privilege, if we will, of drawing near to God with boldness. We may come near his throne. Though we are poor, and sinful, and deserve neither notice nor mercy, yet we may come and ask for all that we need. We may go to God, and supplicate his favor, with the assurance that he is ready to hear. We may go feeling that the great atonement has been made for our sins, and that no other offering is now needed; that the last bloody offering which God required has been presented, and that all that he now asks is the sacrifice of a contrite and a grateful heart. All that was needful to be done on the part of God to provide a way of salvation has been done; all that remains is for man to forsake his sins and to come back to a God who waits to be gracious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:28: the law maketh: Heb 5:1, Heb 5:2; Exo 32:21, Exo 32:22; Lev 4:3
the word: Heb 7:21; Psa 110:4
maketh the: Heb 7:3, Heb 1:2, Heb 3:6, Heb 4:14, Heb 5:5, Heb 5:8
who: Heb 7:21, Heb 7:24
consecrated: Gr. perfected, Heb 2:10, Heb 5:9; Luk 13:32; Joh 19:30 *Gr.
Geneva 1599
7:28 For the law maketh men high priests which have infirmity; but the (n) word of the oath, (14) which (o) was since the law, [maketh] the Son, who is consecrated for evermore.
(n) The commandment of God which was bound with an oath.
(14) Another argument taken by the time: Former things are taken away by the later.
(o) Exhibited.
John Gill
7:28 For the law maketh men high priests which have infirmity,.... Every word has an emphasis on it, and shows the difference between Christ and these priests: they were many; they were made priests by the law, the law of a carnal commandment, which made nothing perfect, and was disannulled; they were men that were made priests by it, and could not really draw nigh to God, and mediate with him for themselves, or others, nor atone either for their own or others' sins; and they were men that had infirmity, not natural and corporeal, for they were to have no bodily blemishes and deficiencies in them, but sinful ones; and especially such were they who bore this office under the second temple, and particularly in the times of Christ and his apostles (d):
but the word of the oath, which was since the law; that word which had an oath annexed to it, which declared Christ an high priest after the order of Melchizedek, was since the law of the priesthood of Aaron; for though Christ was made a priest from eternity, yet the promise which declared it, and had an oath joined to it, was afterwards in David's time, Ps 110:4 and this word of the oath maketh the son; not a son, but a priest; publishes and declares him to be so: Christ, though a man, yet he is not mere man; he is the Son of God, and as such opposed to men; and therefore is not the Son of God as man; and this shows that he was a son before he was a priest, and therefore is not so called on account of his office; and it is his being the Son of God which gives lustre and glory to his priestly office, and virtue and efficacy to his sacrifice and intercession, and gives him the preference to all other priests:
who is consecrated for evermore; or "perfected", or "perfect"; he is perfect in his obedience and sufferings, in his sacrifice, and as he is now in heaven, in complete glory; the law made men priests that did not continue, but Christ is a priest for evermore, and absolutely, perfect.
(d) Vid. T. Bab. Yoma, fol. 8. 2. & 9. 1.
John Wesley
7:28 The law maketh men high priests that have infirmity - That are both weak, mortal, and sinful. But the oath which was since the law - Namely, in the time of David. Maketh the son, who is consecrated for ever - Who being now free, both from sin and death, from natural and moral infirmity, remaineth a priest for ever.
Robert Jamieson, A. R. Fausset and David Brown
7:28 For--reason for the difference stated in Heb 7:27, between His one sacrifice and their oft repeated sacrifices, namely, because of His entire freedom from the sinful infirmity to which they are subject. He needed not, as they, to offer FOR HIS OWN SIN; and being now exempt from death and "perfected for evermore," He needs not to REPEAT His sacrifice.
the word--"the word" confirmed by "the oath."
which--which oath was after the law, namely, in Ps 110:4, abrogating the preceding law-priesthood.
the Son--contrasted with "men."
consecrated--Greek, "made perfect" once for all, as in Heb 2:10; Heb 5:9; see on Heb 2:10; Heb 5:9. Opposed to "having infirmity." Consecrated as a perfected priest by His perfected sacrifice, and consequent anointing and exaltation to the right hand of the Father.