Hebrews 7:2 kjv

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;

Hebrews 7:2 nkjv

to whom also Abraham gave a tenth part of all, first being translated "king of righteousness," and then also king of Salem, meaning "king of peace,"

Hebrews 7:2 niv

and Abraham gave him a tenth of everything. First, the name Melchizedek means "king of righteousness"; then also, "king of Salem" means "king of peace."

Hebrews 7:2 esv

and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace.

Hebrews 7:2 nlt

Then Abraham took a tenth of all he had captured in battle and gave it to Melchizedek. The name Melchizedek means "king of justice," and king of Salem means "king of peace."

Hebrews 7 verses

Hebrews 7 2 Meaning

This verse expands on Melchizedek's identity and significance, emphasizing his superiority as demonstrated by Abraham, the patriarch of the Jewish nation, paying tithes to him. It then explains Melchizedek's names, first his personal name interpreted as "King of righteousness," and then his territorial title, "King of Salem," interpreted as "King of peace." These interpretations establish Melchizedek as a priestly king who embodies crucial divine attributes—righteousness and peace—thereby prefiguring the Lord Jesus Christ's ultimate and perfect priestly-kingship.

Hebrews 7 2 Context

Hebrews chapter 7 elaborates on the superior priesthood of Jesus Christ by comparing it to the Levitical priesthood through the enigmatic figure of Melchizedek. Following the declaration in 7:1 that Melchizedek was both "King of Salem" and "priest of the Most High God," verse 7:2 supports his preeminence. The entire argument aims to persuade Jewish Christians, who might have been tempted to return to the Old Covenant's temple rituals and Levitical priesthood, that Christ's priesthood is of a higher, eternal order. Historically, the Jewish audience was accustomed to a sacrificial system mediated by specific priests from the tribe of Levi, a system tied to a physical temple and earthly offerings. The author introduces Melchizedek, from an earlier era and outside the Mosaic Law, to demonstrate a prior, distinct, and superior priestly type that foreshadows Christ, directly challenging the notion that the Levitical system was ultimate.

Hebrews 7 2 Word analysis

• To whom also Abraham gave: Hō kai Abraam edōken (ᾧ καὶ Ἀβραὰμ ἔδωκεν). "To whom also" highlights the significance. Abraham, the venerated patriarch, acknowledged Melchizedek's higher standing through his act. This act of giving establishes Melchizedek's preeminence over Abraham.
• a tenth part of all: Dekatēn apo pantōn (δεκάτην ἀπὸ πάντων). This is the first recorded instance of tithing in the Bible (Gen 14:20). It signifies tribute, respect, and recognition of superior authority and blessing. By tithing to Melchizedek, Abraham implicitly acknowledged Melchizedek's priestly superiority and the divine authority he represented, which surpasses his own patriarchal standing.
• first being by interpretation King of righteousness: Prōton men hermēneuomenos basileus dikaiosynēs (πρῶτον μὲν ἑρμηνευόμενος βασιλεὺς δικαιοσύνης).
  • first: "First" (πρῶτον) refers to the primary meaning derived from his name, followed by his title.
  • being by interpretation: Hermēneuomenos (ἑρμηνευόμενος), means "being interpreted" or "translated." It directly links Melchizedek's proper name to its meaning. The author underscores that the very name Melchizedek reveals a key aspect of his role and prophetic significance.
  • King of righteousness: Basileus dikaiosynēs (βασιλεὺς δικαιοσύνης). This translation of his name, "Melchi-zedek" (מַלְכִּי־צֶדֶק‎, malki-tsedeq), emphasizes the righteous nature of his kingship. This attribute is paramount, as righteousness is a core attribute of God and a foundational principle of His rule. This prefigures Christ, who is inherently righteous and establishes righteousness.
• and after that also King of Salem: Epeita de kai basileus Salēm (ἔπειτα δὲ καὶ βασιλεὺς Σαλήμ).
  • after that also: Epeita de kai (ἔπειτα δὲ καί) indicates a subsequent or additional descriptive aspect. The order is intentional, prioritizing the ethical attribute ("righteousness") over the territorial one ("peace").
  • King of Salem: Basileus Salēm (βασιλεὺς Σαλήμ). This is his territorial title. Salem (שָׁלֵם, shalem) is traditionally associated with Jerusalem (Psa 76:2), though the text focuses on its etymological meaning here.
• which is, King of peace: Ho estin basileus eirēnēs (ὅ ἐστιν βασιλεὺς εἰρήνης).
  • which is: Ho estin (ὅ ἐστιν) provides the direct translation or interpretation of "Salem."
  • King of peace: Basileus eirēnēs (βασιλεὺς εἰρήνης). This further describes the nature of his reign. "Peace" (εἰρήνης, eirēnēs, correlating to Hebrew shalom) encompasses not merely absence of conflict, but wholeness, well-being, harmony, and reconciliation. The king of Salem brings shalom to his domain. This points to Christ as the ultimate "Prince of Peace," who reconciles humanity to God.

Words-group by words-group analysis

• "To whom also Abraham gave a tenth part of all": This phrase establishes Melchizedek's unquestionable authority and preeminence over Abraham, the esteemed father of the Jewish people. Abraham’s submission through tithing signifies a recognition of a higher priesthood and spiritual authority, paving the way for the argument that Christ’s Melchizedekian priesthood is superior to the Aaronic one that descended from Abraham.
• "first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace": This combined phrase defines Melchizedek by his two profound attributes: righteousness and peace. The naming signifies a theological pattern where a person's name or place reveals divine truth. Melchizedek is a paradigm of a ruler who embodies and delivers righteousness, which then leads to true peace (righteousness and peace kissed, Psa 85:10). This dual kingship directly foreshadows Christ’s sovereign rule, where He establishes ultimate righteousness, which brings about a true, lasting peace with God and amongst humanity. The emphasis on interpretation implies that this meaning is intentional and divinely inspired, revealing God's character through Melchizedek's prophetic role.

Hebrews 7 2 Bonus section

The order of Melchizedek’s titles in this verse, "King of righteousness" first, then "King of peace," holds theological significance. In biblical thought, righteousness often precedes and forms the foundation for true peace. God's kingdom is first established in righteousness, and only then can authentic, lasting peace be achieved. This divine order is perfectly manifested in Christ: He first secures our righteousness through His sacrifice on the cross (2 Cor 5:21; Rom 3:21-26), and then through that justification, we receive peace with God (Rom 5:1). This counters human attempts to find peace apart from divine righteousness.

Hebrews 7 2 Commentary

Hebrews 7:2 draws deep theological meaning from Melchizedek's historical encounter with Abraham (Gen 14). By explaining Melchizedek's names—"King of righteousness" (from his personal name) and "King of peace" (from his city, Salem)—the author of Hebrews unveils his prefigurative role for Jesus Christ. The act of Abraham giving a tithe to Melchizedek underscores the latter's superiority, a critical point for demonstrating why Christ's priesthood, modeled after Melchizedek, transcends the Levitical order that Abraham himself sired. Christ, as our "King of Righteousness," fulfills God's moral demands, making us righteous before God. As our "King of Peace," He provides reconciliation with God, bringing true shalom through His finished work. This verse illustrates that genuine peace flows from a foundation of righteousness, a pattern uniquely realized in Christ's priestly kingship.For practical usage, this means believers can trust that Christ's reign brings order and justice (righteousness) which results in wholeness and tranquility (peace) in their lives and in His kingdom. It assures that true spiritual peace is rooted in God's righteousness, freely given through Christ.