Ibrani 7:2

Bahasa Indonesia Sehari-hari

Kepadanyapun Abraham memberikan sepersepuluh dari semuanya. Menurut arti namanya Melkisedek adalah pertama-tama raja kebenaran, dan juga raja Salem, yaitu raja damai sejahtera.

Parallel Translations

Alkitab Terjemahan Baru
Kepadanyapun Abraham memberikan sepersepuluh dari semuanya. Menurut arti namanya Melkisedek adalah pertama-tama raja kebenaran, dan juga raja Salem, yaitu raja damai sejahtera.

Alkitab Terjemahan Lama
kepadanyalah juga Ibrahim sudah memberi bahagian sepuluh esa. Makna Malkisedik itu jikalau diterjemahkan, pertama-tama artinya raja keadilan, kemudian pula raja di Salem, yaitu raja damai:

Contextual Overview

¹ For this Melchisedech kyng of Salem, priest of the most hye God, who met Abraham returnyng from the slaughter of the kynges, and blessed hym: ² To whom also Abraham gaue tythe of all thynges, first being called by interpretatio king of righteousnes, & after yt also, kyng of Salem, which is, kyng of peace. ³ Without father, without mother, without kynne, hauyng neither beginnyng of dayes, neither ende of lyfe, but lykened vnto the sonne of God, and continueth a priest for euer. ⁴ Nowe consider howe great this [man] was, vnto whom also the patriarche Abraham gaue tythe of the spoyles. ⁵ And veryly they which are of the children of Leuie, which receaue the office of the priesthood, haue a commaundement to take tythe of the people accordyng to the lawe, that is, of their brethren, though they came out of ye loynes of Abraham. ⁶ But he whose kynrede is not counted among them, receaued tythe of Abraham, and blessed hym that had the promises. ⁷ And without all controuersie, the lesse is blessed of the better. ⁸ And here men that dye, receaue tithes: but there he [receaueth them] of whom it is witnessed that he lyueth. ⁹ And to say the trueth, Leuie also whiche receaueth tythes, payed tythes in Abraham. ¹⁰ For he was yet in the loynes of his father, when Melchisedech met Abraham.

Bible Verse Review
  from Treasury of Scripure Knowledge

a tenth: Genesis 28:22, Leviticus 27:32, Numbers 18:21, 1 Samuel 8:15, 1 Samuel 8:17

King of righteousness: 2 Samuel 8:15, 2 Samuel 23:3, 1 Kings 4:24, 1 Kings 4:25, 1 Chronicles 22:9, Psalms 45:4-7, Psalms 72:1-3, Psalms 72:7, Psalms 85:10, Psalms 85:11, Isaiah 9:6, Isaiah 9:7, Isaiah 32:1, Isaiah 32:2, Isaiah 45:22-25, Jeremiah 23:5, Jeremiah 23:6, Jeremiah 33:15, Jeremiah 33:16, Micah 5:5, Luke 2:14, Romans 3:26, Romans 5:1, Romans 5:2, Ephesians 2:14-18

Reciprocal: Genesis 14:18 - king Psalms 76:2 - Salem Song of Solomon 6:13 - Shulamite Isaiah 42:6 - called Ezekiel 37:25 - and my Zechariah 4:14 - These John 14:27 - Peace I leave John 16:33 - in me John 20:19 - Peace Acts 2:30 - knowing Acts 10:36 - preaching 2 Thessalonians 3:16 - the Lord of 1 John 2:29 - he is 1 John 3:7 - even Revelation 19:11 - and in

Cross-References

Genesis 7:1
And the Lord said vnto Noah: come thou and al thy house into ye arke: for thee haue I seen ryghteous before me in this generation.

Genesis 7:8
Of cleane beastes, and of vncleane beastes, and of foules, and of euery such as creepeth vpon the earth,

Genesis 7:11
In the sixe hundreth yere of Noahs lyfe, in the seconde moneth, the seuenteene day of ye moneth, in the same day were all the fountaynes of the great deepe broken vp, and the wyndowes of heauen were opened.

Genesis 7:15
And they came vnto Noah into the arke, two and two, of all fleshe wherein is the breath of lyfe.

Genesis 7:19
And the waters preuayled exceedingly vpon the earth, and al the high hilles that are vnder the whole heauen, were couered.

Genesis 7:21
And all fleshe perished, that moued vpon the earth, in foule, in cattell, in beast, and in euery worme that creepeth vpon the earth, yea, and euery man also.

Genesis 8:20
And Noah builded an aulter vnto ye Lorde, and tooke of euery cleane beast, and of euery cleane foule, & offred burnt offering on the aulter

Leviticus 10:10
And that ye may put difference betweene holy and vnholy, betweene vncleane and cleane:

Ezekiel 44:23
They shall shewe my people the difference betweene the holy and vnholy, and cause them to discerne betwixt the cleane and vncleane.

Gill's Notes on the Bible

To whom also Abraham gave a tenth part of all,.... Or tithes, as in Genesis 14:20. Philo the Jew b renders the Hebrew phrase, מעשר מכל, just as the apostle does δεκατην απο παντων, "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 c interprets this name, "king of peace", just as the apostle does.

b De Congressu, p. 438. c Leg. Alleg. l. 2. p. 75.

Barnes' Notes on the Bible

To whom also Abraham gave a tenth part of all - That is, a tenth part of all the spoils which he had taken Genesis 14:20, thus acknowledging that in dignity of office Melchizedek was greatly his superior; Hebrews 7:4, Hebrews 7:6, Hebrews 7:8. This does not appear to have been on the part of Abraham so much designed as a present to Melchizedek personally, as an act of pious thankfulness to God. He doubtless recognized in Melchizedek one who was a minister of God, and to him as such he devoted the tenth of all which he had taken, as a proper acknowledgment of the goodness of God and of his claims. From this it is evident that the propriety of devoting a tenth part of what was possessed to God, was regarded as a duty before the appointment of the Levitical law. “Some” expression of this kind is obviously demanded, and piety seems early to have fixed on the “tenth” part as being no more than a proper proportion to consecrate to the service of religion. For the propriety of the use which the apostle makes of this fact, see the notes on Hebrews 7:4, Hebrews 7:6, Hebrews 7:8.

First being - The “first” idea in the interpretation of his name and office, etc. First being mentioned as king of righteousness, and then as king of peace.

King of righteousness - The literal translation of the name Melchizedek; see the notes on ver. 1. The “argument” implied in this by the remarks of the apostle is, that he bore a name which made him a proper emblem of the Messiah. There was a propriety that one in whose “order” the Messiah was to be found, should have such a name. It would be exactly descriptive of him, and it was “worthy of observation” that he of whose “order” it was said the Messiah would be, should have had such a name. Paul does not say that this name was given to him with any such reference; or that it was “designed” to be symbolical of what the Messiah would be, but that there was a “remarkable coincidence;” that it was a fact which was worth at least “a passing thought.” This is a kind of remark that might occur to anyone to make, and where the slight use which Paul makes of it would not be improper anywhere; but it cannot be denied that to one accustomed to the Jewish mode of reasoning - accustomed to dwell much on hidden meanings, and to trace out concealed analogies, it would be much more obvious and striking than it is with us.

We are to place ourselves in the situation of those to whom Paul wrote - trained up with Jewish feelings, and Jewish modes of thought, and to ask how this would strike “their” minds. And this is no more unreasonable than it would be in interpreting a Greek classic, or a work of a Hindu philosopher, that we should endeavor to place ourselves in the situation of the writer and of those for whom he wrote, and ascertain what ideas would be conveyed to them by certain expressions. It is not meant by these observations that there was really no intrinsic force in what Paul here said respecting the import of the “name.” There was force; and all the use which he makes of it is proper. His meaning appears to be merely that it was a fact worthy of remark, that the “name” had a meaning which corresponded so entirely with the character of him who was to be a high priest of the same “order.” “And after that.” He is mentioned after that with another appellation equally significant.

King of peace - A literal translation of the appellation “king of Salem;” Hebrews 7:1. The idea of Paul is, that it was “worthy of remark” that the appellation which he bore was appropriate to one whose ministry it was said the priesthood of the Messiah would resemble.

Clarke's Notes on the Bible

Verse Hebrews 7:2. 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.