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  • PARALLEL BIBLE - Hebrews 7:2


    CHAPTERS: Hebrews 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28

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    King James Bible - Hebrew 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;

    World English Bible

    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;

    Douay-Rheims - Hebrew 7:2

    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:

    Webster's Bible Translation

    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;

    Greek Textus Receptus


    ω
    3739 και 2532 δεκατην 1181 απο 575 παντων 3956 εμερισεν 3307 5656 αβρααμ 11 πρωτον 4412 μεν 3303 ερμηνευομενος 2059 5746 βασιλευς 935 δικαιοσυνης 1343 επειτα 1899 δε 1161 και 2532 βασιλευς 935 σαλημ 4532 ο 3739 εστιν 2076 5748 βασιλευς 935 ειρηνης 1515

    Treasury of Scriptural Knowledge

    VERSE (2) -
    Ge 28:22 Le 27:32 Nu 18:21 1Sa 8:15,17

    SEV Biblia, Chapter 7:2

    al cual asimismo dio Abraham la dcima parte de todo, primeramente l se interpreta Rey de justicia; y luego tambin Rey de Salem, que es, Rey de paz;

    Clarke's Bible Commentary - Hebrew 7:2

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

    John Gill's Bible Commentary

    Ver. 2. To whom also
    Abraham gave a tenth part of all , etc..] Or tithes, as in ( Genesis 14:20). Philo the Jew renders the Hebrew phrase, lkm r[m , just as the apostle does dekathn apo pantwn , 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 ( Hebrews 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 interprets this name, king of peace, just as the apostle does.

    Matthew Henry Commentary

    Verses 1-3 - Melchizedec met
    Abraham when returning from the rescue of Lot. Hi name, "King of Righteousness," doubtless suitable to his character marked him as a type of the Messiah and his kingdom. The name of his city signified "Peace;" and as king of peace he typified Christ, the Prince of Peace, the great Reconciler of God and man. Nothing in recorded as to the beginning or end of his life; thus he typicall resembled the Son of God, whose existence is from everlasting to everlasting, who had no one that was before him, and will have no on come after him, in his priesthood. Every part of Scripture honours the great King of Righteousness and Peace, our glorious High Priest an Saviour; and the more we examine it, the more we shall be convinced that the testimony of Jesus is the spirit of prophecy.


    Greek Textus Receptus


    ω
    3739 και 2532 δεκατην 1181 απο 575 παντων 3956 εμερισεν 3307 5656 αβρααμ 11 πρωτον 4412 μεν 3303 ερμηνευομενος 2059 5746 βασιλευς 935 δικαιοσυνης 1343 επειτα 1899 δε 1161 και 2532 βασιλευς 935 σαλημ 4532 ο 3739 εστιν 2076 5748 βασιλευς 935 ειρηνης 1515

    Vincent's NT Word Studies

    2. First being by interpretation King of
    righteousness (prwton men ermhneuomenov basileuv dikaiosunhv). The first designation is the literal interpretation of the Hebrew name. Being interpreted belongs only to this designation. So Joseph Ant. i., x., ii. shmainei de touto basileuv dikaiov "and this (the name Melchisedec) signifies righteous king." And after that also (epeita de kai). Then follows a designation derived from his character, king of peace. Supply being; not being interpreted. Salem. Commonly regarded as the site of Jerusalem. It has also been supposed to represent Saleim Salim, mentioned in John iii. 23. Jerome says that the place retained that name in his day, and that the ruins of Melchisedec's palace were shown there. 200 The ancient name of Jerusalem was Jebus. Others, again, suppose that Salem is not the name of a place, but is merely the appellation of Melchisedec. The passage in Genesis, however, points to a place, and the writer might naturally have desired to indicate the typical meaning of the city over which Melchisedec reigned.


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28

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