Bible Heaven/Bible Heaven.iso/robertsn/rwp-heb/heb7.rwp

Text File | 1993-03-13 | 16KB | 291 lines

7:1 {This Melchizedek} (\houtos ho Melchisedek\). The one already
mentioned several times with whose priesthood that of Christ is
compared and which is older and of a higher type than that of
Aaron. See #Ge 14:18-20; Ps 110| for the only account of
Melchizedek in the Old Testament. It is a daring thing to put
Melchizedek above Aaron, but the author does it. Moffatt calls
verses #1-3| "a little sermon" on #6:20|. It is "for ever" (\eis
ton aiôna\) that he explains. Melchizedek is the only one in his
line and stands alone in the record in Genesis. The
interpretation is rabbinical in method, but well adapted to
Jewish readers. The description is taken verbatim from Genesis
except that "who met" (\ho sunantêsas\) is here applied to
Melchizedek from #Ge 14:17| instead of to the King of Sodom. They
both met Abraham as a matter of fact. For this verb (first aorist
active participle of \sunantaô\) see #Lu 9:37|. {Slaughter}
(\kopês\). Old word for cutting (\koptô\, to cut), here only in
N.T. These kings were Amraphel, Arioch, Chedorlaomer, Tidal.
Amraphel is usually taken to be Khammurabi. {Priest of God Most
High} (\hiereus tou theou tou hupsistou\). He is called "priest"
and note \tou hupsistou\ applied to God as the Canaanites,
Phoenicians, Hebrews did. It is used also of Zeus and the
Maccabean priest-kings. The demons apply it to God (#Mr 5:7; Lu
8:28|).

7:2 {A tenth} (\dekatên\). It was common to offer a tenth of the
spoils to the gods. So Abraham recognized Melchizedek as a priest
of God. {Divided} (\emerisen\). First aorist active of \merizô\,
from \meros\ (portion), to separate into parts. From this point
till near the end of verse #3| (the Son of God) is a long
parenthesis with \houtos\ of verse #1| as the subject of \menei\
(abideth) as the Revised Version punctuates it. Philo had made
popular the kind of exegesis used here. The author gives in Greek
the meaning of the Hebrew words Melchizedek (King of
righteousness, cf. #1:8|) and Salem (peace).

7:3 {Without father, without mother, without genealogy} (\apatôr,
amêtôr, agenealogêtos\). Alliteration like #Ro 1:30|, the first
two old words, the third coined by the author (found nowhere
else) and meaning simply "devoid of any genealogy." The argument
is that from silence, made much of by Philo, but not to be
pressed. The record in Genesis tells nothing of any genealogy.
Melchizedek stands alone. He is not to be understood as a
miraculous being without birth or death. Melchizedek has been
made more mysterious than he is by reading into this
interpretation what is not there. {Made like} (\aphômoiômenos\).
Perfect passive participle of \aphomoioô\, old verb, to produce a
facsimile or copy, only here in N.T. The likeness is in the
picture drawn in Genesis, not in the man himself. Such artificial
interpretation does not amount to proof, but only serves as a
parallel or illustration. {Unto the Son of God} (\tôi huiôi tou
theou\). Associative instrumental case of \huios\. {Abideth a
priest} (\menei hiereus\). According to the record in Genesis,
the only one in his line just as Jesus stands alone, but with the
difference that Jesus continues priest in fact in heaven.
{Continually} (\eis to diênekes\). Old phrase (for the
continuity) like \eis ton aiôna\, in N.T. only in Hebrews (#7:3;
10:1,14,21|).

7:4 {How great} (\pêlikos\). Geometrical magnitude in contrast to
arithmetical (\posos\), here only in N.T., "how distinguished."
He received tithes from Abraham (verses #4-6a|) and he blessed
Abraham (#6b-7|) and even Levi is included (verses #8-10|). {Out
of the chief spoils} (\ek tôn akrothiniôn\). Old word from
\akros\, top, and \this\, a heap (the top of the pile).
{Patriarch} (\patriarchês\). LXX word (\patria\, tribe, \archô\,
to rule) transferred to N.T. (#Ac 2:29|).

7:5 {The priest's office} (\tên hierateian\). LXX and _Koiné_
word from \hiereus\, in N.T. only here and #Lu 1:9|. {To take
tithes} (\apodekatoin\). Present active infinitive (in \-oin\,
not \-oun\, as the best MSS. give it) of \apodekatoô\ a LXX word
(\apo, dekatoô\), to take a tenth from (\apo\). {Brethren}
(\adelphous\). Accusative case in apposition with \laon\ (people)
unaffected by the explanatory phrase \tout' estin\ (that is).
{Though come out} (\kaiper exelêluthotas\). Concessive participle
(cf. #5:8|) with \kaiper\ (perfect active of \exerchomai\).

7:6 {He whose genealogy is not counted} (\ho mê
genealogoumenos\). Articular participle with negative \mê\ (usual
with participles) of the old verb \genealogeô\ trace ancestry
(cf. verse #3|) {Hath taken tithes} (\dedekatôken\). Perfect
active indicative of \dekatoô\, standing on record in Genesis.
{Hath blessed} (\eulogêken\). Perfect active indicative of
\eulogeô\, likewise standing on record. Note the frequent perfect
tenses in Hebrews. {Him that hath the promises} (\ton echonta tas
epaggelias\). Cf. #6:12,13-15| for allusion to the repeated
promises to Abraham (#Ge 12:3,7; 13:14; 15:5; 17:5; 22:16-18|).

7:7 {Dispute} (\antilogias\). Ablative case with \chôris\. For
the word see #6:16|. The writer makes a parenthetical
generalization and uses the article and neuter adjective (\to
elasson\, the less, \hupo tou kreittonos\, by the better), a
regular Greek idiom.

7:8 {Here} (\hôde\). In the Levitical system. {There} (\ekei\).
In the case of Melchizedek. {Of whom it is witnessed}
(\marturoumenos\). "Being witnessed," present passive participle
of \martureô\ (personal construction, not impersonal). {That he
lives} (\hoti zêi\). Present active indicative of \zaô\). The
Genesis record tells nothing of his death.

7:9 {So to say} (\hôs epos eipein\). An old idiom, here only in
the N.T., common in Philo, used to limit a startling statement,
an infinitive for conceived result with \hôs\. {Hath paid tithes}
(\dedekatôtai\). Perfect passive indicative of \dekatoô\, "has
been tithed." This could only be true of Levi "so to speak."

7:10 {In the loins of his father} (\en têi osphui tou patros\).
Levi was not yet born. The reference is to Abraham, the
forefather (\patros\) of Levi. This is a rabbinical imaginative
refinement appealing to Jews.

7:11 {Perfection} (\teleiôsis\). Abstract substantive of
\teleioô\. More the act than the quality or state (\teleiotês\,
#6:1|). The condition is of the second class, "if there were
perfection, etc." The Levitical priesthood failed to give men "a
perfectly adequate relation to God" (Moffatt). {Priesthood}
(\hierosunês\). Old word, in N.T. only here, verses #12,24|. Cf.
\hieretia\ in verse #5|. The adjective \Leueitikê\ occurs in
Philo. {Received the law} (\nenomothetêtai\). Perfect passive
indicative of \nomotheteô\, old compound to enact law (\nomos,
tithêmi\), to furnish with law (as here), only other N.T. example
in #8:6|. {What further need was there?} (\tis eti chreia;\). No
copula expressed, but it would normally be \ên an\, not just
\ên\: "What need still would there be?" {Another priest}
(\heteron hierea\). Of a different line (\heteron\), not just one
more (\allon\). Accusative of general reference with the
infinitive \anistasthai\ (present middle of \anistêmi\
intransitive). {And not to be reckoned} (\kai ou legesthai\). The
negative \ou\ belongs rather to the descriptive clause than just
to the infinitive.

7:12 {The priesthood being changed} (\metatithemenês tês
hierosunês\). Genitive absolute with present passive participle
of \metatithêmi\, old word to transfer (#Ga 1:6|). {A change}
(\metathesis\). Old substantive from \metatithêmi\. In N.T. only
in Heb. (#7:12; 11:5; 12:27|). God's choice of another kind of
priesthood for his Son, left the Levitical line off to one side,
forever discounted, passed by "the order of Aaron" (\tên taxin
Aarôn\).

7:13 {Belongeth to another tribe} (\phulês heteras meteschêken\).
See #2:14| for \metechô\, perfect active indicative here. A
different (\heteras\) tribe. {Hath given attendance at}
(\proseschêken\). Perfect active indicative (watch perfects in
Hebrews, not "for" aorists) of \prosechô\, old verb, here with
either \noun\ (mind) or self (\heauton\) understood with dative
case (\tôi thusiastêriôi\, the altar, for which word see #Mt
5:23; Lu 1:11|).

7:14 {It is evident} (\prodêlon\). Old compound adjective (\pro,
dêlos\), openly manifest to all, in N.T. only here and #1Ti
5:24f|. {Hath sprung} (\anatetalken\). Perfect active indicative
of \anatellô\, old compound to rise up like the sun (#Mt 5:45|).

7:15 {Yet more abundantly evident} (\perissoteron eti
katadêlon\). Only N.T. instance of the old compound adjective
\katadêlos\ thoroughly clear with \eti\ (still) added and the
comparative \perissoteron\ (more abundantly) piling Ossa on
Pelion like #Php 1:23|. {Likeness} (\homoiotêta\). See #4:15|,
only N.T. examples. Cf. the verb in verse #3|. {Ariseth another
priest} (\anistatai hiereus heteros\). As said in verse #11|, now
assumed in condition of first class.

7:16 {Carnal} (\sarkinês\). "Fleshen" as in #1Co 3:1|, not
\sarkikês\ (fleshlike, #1Co 3:3|). The Levitical priests became
so merely by birth. {Of an endless life} (\zôês akatalutou\).
Late compound (alpha privative and verbal adjective from
\kataluô\, to dissolve, as in #2Co 4:1|), indissoluble. Jesus as
priest lives on forever. He is Life.

7:17 {It is witnessed} (\martureitai\). Present passive
indicative of \martureô\. The author aptly quotes again #Ps
110:4|.

7:18 {A disannulling} (\athetêsis\). Late word from \atheteô\
(alpha privative and \tithêmi\), to set aside (#Mr 6:26|), in
N.T. only here and #9:26|. Common in the papyri in a legal sense
of making void. Involved in \metathesis\ (change in verse #12|).
{Foregoing} (\proagousês\). Present active participle of
\proagô\, to go before (#1Ti 1:18|). {Because of its weakness}
(\dia to autês asthenes\). Neuter abstract adjective with article
for quality as in verse #7| with \dia\ and accusative case for
reason. {Unprofitableness} (\anôpheles\). Old compound (alpha
privative and \ophelos\) useless, and neuter singular like
\asthenes\. In N.T. only here and #Tit 3:9|.

7:19 {Made nothing perfect} (\ouden eteleiôsen\). Another
parenthesis. First aorist active indicative of \teleioô\. See
verse #11|. And yet law is necessary. {A bringing in thereupon}
(\epeisagôgê\). An old double compound (\epi\, additional,
\eisagôgê\, bringing in from \eisagô\). Here only in N.T. Used by
Josephus (_Ant_. XI. 6, 2) for the introduction of a new wife in
place of the repudiated one. {Of a better hope} (\kreittonos
elpidos\). This better hope (#6:18-20|) does bring us near to God
(\eggizomen tôi theôi\) as we come close to God's throne through
Christ (#4:16|).

7:20 {Without the taking of an oath} (\chôris horkômosias\). As
in #Ps 110:4|.

7:21 {Have been made} (\eisin gegonotes\). Periphrastic perfect
active indicative of \ginomai\ (perfect active participle of
\ginomai\) and then \eisin\. The parenthesis runs from \hoi men
gar\ (for they) to \eis ton aiôna\ (for ever, end of verse #21|).
{But he with an oath} (\ho de meta horkômosias\). Positive
statement in place of the negative one in verse #20|.

7:22 {By so much also} (\kata tosouto kai\). Correlative
demonstrative corresponding to \kath' hoson\ (the relative
clause) in verse #20|. {The surety} (\egguos\). Vulgate
_sponsor_. Old word, here only in the N.T., adjective (one
pledged, betrothed), from \egguê\, a pledge, here used as
substantive like \egguêtês\, one who gives a pledge or guarantee.
There may be a play on the word \eggizô\ in verse #19|. \Egguaô\
is to give a pledge, \eggualizô\, to put a pledge in the hollow
of the hand. It is not clear whether the author means that Jesus
is God's pledge to man, or man's to God, or both. He is both in
fact, as the Mediator (\ho mesitês\, #8:6|) between God and man
(Son of God and Son of man).

7:23 {Many in number} (\pleiones\). Comparative predicate
adjective, "more than one," in succession, not simultaneously.
{Because they are hindered} (\dia to kôluesthai\). Articular
infinitive (present passive) with \dia\ and the accusative case,
"because of the being hindered." {By death} (\thanatôi\).
Instrumental case. {From continuing} (\paramenein\). Present
active infinitive of the compound (remain beside) as in #Php
1:25| and in the ablative case.

7:24 {Because he abideth} (\dia to menein auton\). Same idiom as
in verse #23|, "because of the abiding as to him" (accusative of
general reference, \auton\). {Unchangeable} (\aparabaton\).
Predicate adjective in the accusative (feminine of compound
adjective like masculine), late double compound verbal adjective
in Plutarch and papyri, from alpha privative and \parabainô\,
valid or inviolate. The same idea in verse #3|. God placed Christ
in this priesthood and no one else can step into it. See verse
#11| for \hierôsunê\.

7:25 {Wherefore} (\hothen\). Since he alone holds this
priesthood. {To the uttermost} (\eis to panteles\). Old idiom, in
N.T. only here and #Lu 13:10|. Vulgate renders it _in perpetuum_
(temporal idea) or like \pantote\. This is possible, but the
common meaning is completely, utterly. {Draw near}
(\proserchomenous\). Present middle participle of \proserchomai\,
the verb used in #4:16| which see. {To make intercession} (\eis
to entugchanein\). Purpose clause with \eis\ and the articular
present active infinitive of \entugchanô\ for which verb see #Ro
8:34|. "His intercession has red blood in it, unlike Philo's
conception" (Moffatt).

7:26 {Became us} (\hêmin eprepen\). Imperfect active indicative
of \prepô\ as in #2:10|, only there it was applied to God while
here to us. "Such" (\toioutos\) refers to the Melchizedek
character of Jesus as high priest and in particular to his power
to help and save (#2:17f.|) as just explained in #7:24f.| Moffatt
notes that "it is generally misleading to parse a rhapsody" but
the adjectives that follow picture in outline the qualities of
the high priest needed by us. {Holy} (\hosios\). Saintly, pious,
as already noted. Cf. #Ac 2:24; 13:35|. {Guileless} (\akakos\).
Without malice, innocent. In N.T. only here and #Ro 16:18|.
{Undefiled} (\amiantos\). Untainted, stainless. In the papyri.
Not merely ritual purity (#Le 21:10-15|), but real ethical
cleanness. {Separated from sinners} (\kechôrismenos apo tôn
hamartôlôn\). Perfect passive participle. Probably referring to
Christ's exaltation (#9:28|). {Made higher than the heavens}
(\hupsêloteros tôn ouranôn genomenos\). "Having become higher
than the heavens." Ablative case (\ouranôn\) after the
comparative adjective (\hupsêloteros\).

7:27 {First} (\proteron\). Regular adverb for comparison between
two, though \prôton\ often occurs also (#Joh 1:41|), with
\epeita\ (then) following. {For the sins} (\ton\). Only the
article in the Greek with repetition of \huper\ or of
\hamartiôn\. {When he offered up himself} (\heauton anenegkas\).
First aorist active participle of \anapherô\, to offer up. See
same idea in #9:14| where \heauton prosênegken\ is used. Old verb
for sacrifice to place on the altar (#1Pe 2:5,24|).

7:28 {After the law} (\meta ton nomon\). As shown in verses
#11-19|, and with an oath (#Ps 110:4|). {Son} (\huion\). As in
#Ps 2:7; Heb 1:2| linked with #Ps 110:4|. {Perfected}
(\teteleiômenon\). Perfect passive participle of \teleioô\. The
process (#2:10|) was now complete. Imperfect and sinful as we are
we demand a permanent high priest who is sinless and perfectly
equipped by divine appointment and human experience (#2:17f.;
5:1-10|) to meet our needs, and with the perfect offering of
himself as sacrifice.