The Meaning of Hebrews 7:3 Explained

Hebrews 7:3

KJV: 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.

YLT: without father, without mother, without genealogy, having neither beginning of days nor end of life, and being made like to the Son of God, doth remain a priest continually.

Darby: without father, without mother, without genealogy; having neither beginning of days nor end of life, but assimilated to the Son of God, abides a priest continually.

ASV: 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.

KJV Reverse Interlinear

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. 

What does Hebrews 7:3 Mean?

Verse Meaning

A literal interpretation of this verse might lead one to conclude that Melchizedek was an angelic being, and the Qumran Community evidently regarded Melchizedek as an angel. [1] But there is no indication elsewhere in Scripture that he was anything but a human being. Consequently most commentators have adopted a metaphorical interpretation of what the writer said of him here. Limiting our knowledge of Melchizedek to what Moses specifically stated, this first priest mentioned in Scripture had no parents or children and no birth or death. In this, too, he represented the eternal Son of God. It was essential that the Levitical priests be able to prove their ancestry (cf. Ezra 2:61-63; Nehemiah 7:63-65). Since Moses did not record Melchizedek"s death, this writer could say that he continued as a priest forever, another respect in which he was like Jesus Christ.
"When nothing is recorded of the parentage of this Prayer of Manasseh , it is not necessarily to be assumed that he had no parents but simply that the absence of the record is significant.
"What was true of Melchizedek simply as a matter of record was true of Christ in a fuller and more literal sense. So the silence of the Scripture points to an important theological truth.... Thus it is not that Melchizedek sets the pattern and Jesus follows it. Rather, the record about Melchizedek is so arranged that it brings out certain truths, that apply far more fully to Jesus than they do to Melchizedek. With the latter, these truths are simply a matter of record; but with Jesus they are not only historically true, they also have significant spiritual dimensions." [2]
"It is when the writer bases his exposition on the silence of Scripture that his method of exegesis seems strangest to modern readers.
"The idea of basing exegesis on silence is familiar in Philo"s writings and would not in itself have seemed strange to Jewish readers." [3]
This verse highlights a fifth important fact about Melchizedek: he had a significant family history, according to the biblical record.

Context Summary

Hebrews 7:1-10 - A Priesthood Superior To Aaron' S
Melchizedek was probably a literal king and priest in Salem. The blue smoke of his sacrifices rose morning and evening on the hill. Amid the turbulent lawlessness of those wild days, his realm was peace. Like him, Jesus meets us when flushed with success or wearied with some great effort, and therefore peculiarly liable to temptation. Notice the order! It is invariable! First righteousness, then peace, Zechariah 9:9.
The silences of Scripture are significant. In the case of this ancient priesthood no mention is made of parenthood. This was a matter of comparative indifference. So with our Lord. It is true that He did not come of the priestly family of Aaron, but this is quite unimportant. The one thing for us to notice is that Abraham paid tithes to Melchizedek, thus confessing him to be the greater. Levi was, so to speak, included in his grandfather's act, so that the Hebrew priesthood, which sprang from Levi, was confessedly inferior to Melchizedek's. If, then, Melchizedek is a type of Christ, we are taught that Christ's priesthood is evidently and eternally superior to all other priesthoods whatsoever. [source]

Chapter Summary: Hebrews 7

1  Christ Jesus is a priest after the order of Melchizedek;
11  and so far more excellent than the priests of Aaron's order

Greek Commentary for Hebrews 7:3

Without father, without mother, without genealogy [απατωρ αμητωρ αγενεαλογητος]
Alliteration like Romans 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 (τωι υιωι του τεου — aphōmoiōmenos). Perfect passive participle of υιος — aphomoioō 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 (μενει ιερευς — tōi huiōi tou theou). Associative instrumental case of εις το διηνεκες — huios Abideth a priest (εις τον αιωνα — 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 diēnekes). Old phrase (for the continuity) like eis ton aiōna in N.T. only in Hebrews (Hebrews 7:3; Hebrews 10:1, Hebrews 10:14, Hebrews 10:21). [source]
Without father, without mother, without descent [ἀπάτωρ, ἀμὴτωρ, ἀγενεαλόγητος]
The three adjectives N.T.oolxx. The meaning is that there is no record concerning his parentage. This is significant as indicating a different type of priesthood from the Levitical, in which genealogy was of prime importance. No man might exercise priestly functions who was not of the lineage of Aaron. [source]
Having neither beginning of days nor end of life []
That is to say, history is silent concerning his birth and death. [source]
But made like unto the Son of God [ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ]
The verb N.T.oMade like or likened, not like. “The resemblance lies in the Biblical representation, and not primarily in Melchisedec himself” (Westcott). Son of God, not Son of man, for the likeness to Jesus as Son of man would not hold; Jesus, as man, having had both birth and death. The words likened unto the Son of God stand independently. Not to be connected with the following sentence, so as to read abideth a priest continually like the Son of God; for, as a priest, Melchisedec, chronologically, was prior to Christ; and, therefore, it is not likeness with respect to priesthood that is asserted. The likeness is in respect to the things just predicated of Melchisedec. Christ as Son of God was without father, mother, beginning or end of days; and, in these points, Melchisedec is likened in Scripture to him. [source]
Abideth a priest continually [μένει ἱερεὺς εἰς τὸ διηνεκές]
Διηνεκής from διαφέρειν tobear through; born on through ages, continuous. Only in Hebrews. There is no historical account of the termination of Melchisedec's priesthood. The tenure of his office is uninterrupted. The emphasis is on the eternal duration of the ideal priesthood, and the writer explains the Psalm as asserting eternal duration as the mark of the Melchisedec order. Accordingly, he presents the following characteristics of the ideal priesthood: royal, righteous, peace-promoting, personal and not inherited, eternal. Comp. Isaiah 9:6, Isaiah 9:7; Isaiah 11:4, Isaiah 11:10; Isaiah 32:17; Isaiah 53:7. It is, of course, evident to the most superficial reader that such exposition of O.T. scripture is entirely artificial, and that it amounts to nothing as proof of the writer's position. Melchisedec is not shown to be an eternal high priest because his death-record is lost; nor to be properly likened unto the Son of God because there is no notice of his birth and parentage. [source]

Reverse Greek Commentary Search for Hebrews 7:3

John 1:4 In Him was life [ἐν αὐτῷ ζωὴ ἦν]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
Hebrews 7:8 (He receiveth them of whom) it is witnessed that he liveth [μαρτυρούμενος ὅτι ζῇ]
The Greek is very condensed: being attested that he liveth. The A.V. fills it out correctly. Melchisedec does not appear in Scripture as one who dies, and whose office passes to another. See on abideth continually, Hebrews 7:3. [source]
Hebrews 7:15 Similitude [ὁμιότητα]
Better, likeness: answering to made like, Hebrews 7:3, and emphasizing the personal resemblance to Melchisedec. [source]
Hebrews 10:1 Continually [εἰς τὸ διηνεκὲς]
See on Hebrews 7:3, and comp. Hebrews 10:12, Hebrews 10:14. Const. with offer. [source]
Hebrews 10:1 Shadow [σκιαν]
The contrast here between σκια — skia (shadow, shade caused by interruption of light as by trees, Mark 4:32) and εικων — eikōn (image or picture) is striking. Christ is the εικων — eikōn of God (2 Corinthians 4:4; Colossians 1:15). In Colossians 2:17 Paul draws a distinction between σκια — skia for the Jewish rites and ceremonies and σωμα — sōma for the reality in Christ. Children are fond of shadow pictures. The law gives only a dim outline of the good things to come (Hebrews 9:11). Continually See this phrase also in Hebrews 7:3; Hebrews 9:12, Hebrews 9:14. Nowhere else in N.T. From διηνεγκα — diēnegka This reading leaves ο νομος — ho nomos a nominativus pendens (an anacoluthon). But many MSS. read δυναται — dunatai (it - the law - can). For the idea and use of τελειωσαι — teleiōsai see Hebrews 9:9. [source]
Hebrews 7:2 A tenth [δεκατην]
It was common to offer a tenth of the spoils to the gods. So Abraham recognized Melchizedek as a priest of God. Divided First aorist active of μεριζω — merizō from μερος — meros (portion), to separate into parts. From this point till near the end of Hebrews 7:3 (the Son of God) is a long parenthesis with ουτος — houtos of Hebrews 7:1 as the subject of μενει — 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. Hebrews 1:8) and Salem (peace). [source]
Hebrews 7:6 He whose genealogy is not counted [ο μη γενεαλογουμενος]
Articular participle with negative μη — mē (usual with participles) of the old verb γενεαλογεω — genealogeō trace ancestry (cf. Hebrews 7:3) Hath taken tithes Perfect active indicative of δεκατοω — dekatoō standing on record in Genesis. Hath blessed Perfect active indicative of ευλογεω — eulogeō likewise standing on record. Note the frequent perfect tenses in Hebrews. Him that hath the promises Cf. Hebrews 6:12, Hebrews 6:13-15 for allusion to the repeated promises to Abraham (Genesis 12:3, Genesis 12:7; Genesis 13:14; Genesis 15:5; Genesis 17:5; Genesis 22:16-18). [source]
Hebrews 7:15 Yet more abundantly evident [περισσοτερον ετι καταδηλον]
Only N.T. instance of the old compound adjective καταδηλος — katadēlos thoroughly clear with ετι — eti (still) added and the comparative περισσοτερον — perissoteron (more abundantly) piling Ossa on Pelion like Philemon 1:23. Likeness See Hebrews 4:15, only N.T. examples. Cf. the verb in Hebrews 7:3. Ariseth another priest As said in Hebrews 7:11, now assumed in condition of first class. [source]
Hebrews 7:3 Without father, without mother, without genealogy [απατωρ αμητωρ αγενεαλογητος]
Alliteration like Romans 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 (τωι υιωι του τεου — aphōmoiōmenos). Perfect passive participle of υιος — aphomoioō 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 (μενει ιερευς — tōi huiōi tou theou). Associative instrumental case of εις το διηνεκες — huios Abideth a priest (εις τον αιωνα — 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 diēnekes). Old phrase (for the continuity) like eis ton aiōna in N.T. only in Hebrews (Hebrews 7:3; Hebrews 10:1, Hebrews 10:14, Hebrews 10:21). [source]
Hebrews 7:24 Because he abideth [δια το μενειν αυτον]
Same idiom as in Hebrews 7:23, “because of the abiding as to him” (accusative of general reference, αυτον — auton). Unchangeable Predicate adjective in the accusative (feminine of compound adjective like masculine), late double compound verbal adjective in Plutarch and papyri, from alpha privative and παραβαινω — parabainō valid or inviolate. The same idea in Hebrews 7:3. God placed Christ in this priesthood and no one else can step into it. See Hebrews 7:11 for ιερωσυνη — hierōsunē f0). [source]

What do the individual words in Hebrews 7:3 mean?

Without father without mother without genealogy neither beginning of days nor of life end having having been made like however the Son - of God he remains a priest unto - all time
ἀπάτωρ ἀμήτωρ ἀγενεαλόγητος μήτε ἀρχὴν ἡμερῶν μήτε ζωῆς τέλος ἔχων ἀφωμοιωμένος δὲ τῷ Υἱῷ τοῦ Θεοῦ μένει ἱερεὺς εἰς τὸ διηνεκές

ἀπάτωρ  Without  father 
Parse: Adjective, Nominative Masculine Singular
Root: ἀπάτωρ  
Sense: whose father is not recorded in the genealogies.
ἀμήτωρ  without  mother 
Parse: Adjective, Nominative Masculine Singular
Root: ἀμήτωρ  
Sense: born without a mother.
ἀγενεαλόγητος  without  genealogy 
Parse: Adjective, Nominative Masculine Singular
Root: ἀγενεαλόγητος  
Sense: one whose descent there is no record of, without genealogy.
μήτε  neither 
Parse: Conjunction
Root: μήτε  
Sense: and not, neither … nor, not so.
ἀρχὴν  beginning 
Parse: Noun, Accusative Feminine Singular
Root: ἀρχή  
Sense: beginning, origin.
ἡμερῶν  of  days 
Parse: Noun, Genitive Feminine Plural
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
μήτε  nor 
Parse: Conjunction
Root: μήτε  
Sense: and not, neither … nor, not so.
ζωῆς  of  life 
Parse: Noun, Genitive Feminine Singular
Root: ζωή  
Sense: life.
τέλος  end 
Parse: Noun, Accusative Neuter Singular
Root: τέλος  
Sense: end.
ἀφωμοιωμένος  having  been  made  like 
Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Singular
Root: ἀφομοιόω  
Sense: to cause a model to pass off into an image or shape like it.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
Υἱῷ  Son 
Parse: Noun, Dative Masculine Singular
Root: υἱός  
Sense: a son.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
μένει  he  remains 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: μένω  
Sense: to remain, abide.
ἱερεὺς  a  priest 
Parse: Noun, Nominative Masculine Singular
Root: ἱερεύς  
Sense: a priest, one who offers sacrifices and in general in busied with sacred rites.
εἰς  unto 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
διηνεκές  all  time 
Parse: Adjective, Accusative Neuter Singular
Root: διηνεκής  
Sense: continuously, continuous.