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.
ἀπάτωρ | Without father |
Parse: Adjective, Nominative Masculine Singular Root: ἀπάτωρ Sense: whose father is not recorded in the genealogies. |
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ἀμήτωρ | without mother |
Parse: Adjective, Nominative Masculine Singular Root: ἀμήτωρ Sense: born without a mother. |
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ἀγενεαλόγητος | without genealogy |
Parse: Adjective, Nominative Masculine Singular Root: ἀγενεαλόγητος Sense: one whose descent there is no record of, without genealogy. |
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μήτε | neither |
Parse: Conjunction Root: μήτε Sense: and not, neither … nor, not so. |
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ἀρχὴν | beginning |
Parse: Noun, Accusative Feminine Singular Root: ἀρχή Sense: beginning, origin. |
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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. |
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μήτε | nor |
Parse: Conjunction Root: μήτε Sense: and not, neither … nor, not so. |
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ζωῆς | of life |
Parse: Noun, Genitive Feminine Singular Root: ζωή Sense: life. |
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τέλος | end |
Parse: Noun, Accusative Neuter Singular Root: τέλος Sense: end. |
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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. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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Υἱῷ | Son |
Parse: Noun, Dative Masculine Singular Root: υἱός Sense: a son. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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μένει | he remains |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: μένω Sense: to remain, abide. |
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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. |
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εἰς | unto |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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τὸ | - |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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διηνεκές | all time |
Parse: Adjective, Accusative Neuter Singular Root: διηνεκής Sense: continuously, continuous. |
Greek Commentary for Hebrews 7:3
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]
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]
That is to say, history is silent concerning his birth and death. [source]
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]
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
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]
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]
Better, likeness: answering to made like, Hebrews 7:3, and emphasizing the personal resemblance to Melchisedec. [source]
See on Hebrews 7:3, and comp. Hebrews 10:12, Hebrews 10:14. Const. with offer. [source]
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]
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]
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]
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]
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]
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]