We can say that through Abraham even Levi, who receives tithes, has paid tithes,
Parallel Translations
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We can say that through Abraham even Levi, who receives tithes, has paid tithes,
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And to saye the trueth Levy him silfe also which receaveth tythes payed tythes in Abraham.
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And to say as the thing is, Leui also which receiueth tithes, payed tithes in Abraham.
Cross-references (3)
Passages linked to Hebrews 7:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Romans 5:12 Therefore as sin entered into the world through one man, and death through sin; so death passed to all men, because all sinned.
- Genesis 14:20 Blessed be God Most High, who has delivered your enemies into your hand.” Abram gave him a tenth of all.
- Hebrews 7:4 Now consider how great this man was, to whom even Abraham, the patriarch, gave a tenth out of the best plunder.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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John Calvin 1540 · Public Domain 9. Levi also, etc. He advances farther, and says,…
9. Levi also, etc. He advances farther, and says, that even Levi himself, who was then in the loins of Abraham, was not exempt from the same subordination; for Abraham, by paying tithes, made himself and his posterity inferior to the priesthood of Melchisedec. But here one, on the other hand, may say, that in the same way Judas also of whose seed Christ was born, paid tithes. But this knot can be easily untied, when one considers two things which are settled beyond all dispute among Christians: first, Christ is not to be counted simply as one of the sons of Abraham, but is to be exempted by a peculiar privilege from the common order of men; and this is what he himself said, “If he is the son of David, then does David call him his Lord?” (Matthew 22:45;) secondly, since Melchisedec is a type of Christ, it is by no means reasonable that the one should be set in opposition to the other; for we must remember that common saying, that what is subordinate is not in opposition: hence the type, which comes short of the reality, ought by no means to be opposed to it, nor can it be, for such is the conflict of equals.
These five particulars, mentioned by the Apostle, complete the comparison between Christ and Melchisedec, and thus is dissipated the gloss of those who seek to show that the chief likeness between them is in offering of bread and wine. We see that the Apostle carefully, and even scrupulously, examines here each of these points; he mentions the name of the man, the seat of his kingdom, the perpetuity of his life, his right to tithes, and his benediction.
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There is, forsooth! in these things, less importance than in the oblation! Shall we say that the Spirit of God, through forgetfulness, omitted this, so that he dwelt on minor things, and left unnoticed the chief thing, and what was most necessary for his purpose? I marvel the more that so many of the ancient doctors of the Church were so led away by this notion, that they dwelt only on the offering of bread and wine. And thus they spoke, “Christ is a priest according to the order of Melchisedec; and Melchisedec offered bread and wine; then the sacrifice of bread and wine is suitable to the priesthood of Christ.” The Apostle will hereafter speak largely of the ancient sacrifices; but of this new sacrifice of bread and wine he says not a word. Whence then did ecclesiastical writers derive this notion? Doubtless, as one error usually leads to another, having of themselves imagined a sacrifice in Christ’s Supper without any command from him, and thus adulterated the Supper by adding a sacrifice, they afterwards endeavored to find out plausible arguments here and there in order to disguise and cover their error. This offering of bread and wine pleased them, and was instantly laid hold on without any discretion. For who can concede that these men were more intelligent than the Spirit of God? Yet if we receive what they teach, we must condemn God’s Spirit for inadvertence in having omitted a matter so important, especially as the question is avowedly handled!
I hence conclude, that the ancients invented a sacrifice, of which Moses had never thought; for Melchisedec offered bread and wine, not to God, but on the contrary to Abraham and his companions. These are the words, “Melchisedec, king of Salem, went out to meet him, and brought forth bread and wine; and the same was priest to the most high God, and blessed him.” (Genesis 14:18.) The first thing mentioned was a royal act; he refreshed those wearied after the battle and their journey with sustenance; the blessing was the act of a priest. If then his offering had anything mystical in it, the completion of it is to be found in Christ, when he fed the hungry and those wearied with fatigue. But the Papists are extremely ridiculous, who though they deny that there is bread and wine in the Mass, yet prattle about the sacrifice of bread and wine.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain A double amplification: The first, that Melchizedek took the…
A double amplification: The first, that Melchizedek took the tenths, as one immortal (to wit, in respect, that he is the figure of Christ, for his death is in no place made mention of, and David setteth him forth as an everlasting Priest) but the Levitical Priests, as mortal men, for they succeed one another: the second, that Levi himself was tithed in Abraham by Melchizedek. Therefore the Priesthood of Melchizedek (that is, Christ’s who is pronounced to be an everlasting Priest according to his order) is more excellent than the Levitical.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 9 And as I may so say, Levi also,…
9 And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.
Ver. 9. Levi also paid tithes] If any shall object, so did Christ also, sith he was in the loins of Abraham too; it may be answered, that though Christ was of Abraham, yet he was not by Abraham. But Levi was both.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain And as I may so say: the Spirit now…
And as I may so say: the Spirit now sets this priesthood above the Levitical by instance, which instance being not so proper or direct, his form of introducing it is considerable, as ως επος ειπειν, as to say the word, which is a Greek elegancy of speech, when that is uttered which is remarkable, and yet hard to be understood; and it is not only conclusive to what was spoken before, I will speak a word more, and then end the discourse, but interpretative of what he was about to say concerning Levi, born a hundred and sixty-two years after this transaction; As I may so say, or, in some sense it may be said.
Levi also; Levi, not so much taken personally as collectively, for the tribe that sprung of him, who were priests or ministers to Israel, which Levi personally was not. He was the third son of Jacob, and his seed God separated for, and consecrated to, his service, settling the priesthood in Aaron’s family, which was a branch of that tribe, and making all the rest servants to them.
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Who received tithes, paid tithes in Abraham; these did receive these tenths by God’s law from their brethren, and these paid tenths by or in Abraham, and so showed them to be inferior in office to Melchisedec, who received this homage from them as due to God, and to him as his high priest. This was not properly, but figuratively; true parents and children being accounted here as one person before they exist, as well as after; Levi, not actually existing then, but virtually in his parent. Christ was in his loins virtually too, as to his humanity, but not to descend of him by natural propagation, but by miracle; and in him as an antitype to this Melchisedec, and one to be set above him, in whom Melchisedec himself was to be blessed, and therefore could not pay tenths to him in Abraham.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain By Levi here we are to understand the Levites,…
By Levi here we are to understand the Levites, or the Levitical priesthood; they being in Abraham’s loins are said to pay tithes in Abraham to Melchizedek, which the apostle produces as an evidence, that Melchizedek is superior to the Levites, and greater than they: and consequently, that Christ, whom Melchizedek did typify, must needs be more excellent than they also.
The argument runs thus: "They who receive tithes of others, are certainly superior to them of whom they do receive them; but Melchizedek received tithes of Abraham, and of Levi in Abraham’s loins; therefore he is superior to them, and of a more excellent order than they:" Which is the great truth he had been so industriously proving.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain For he was yet in the loins of his…
For he was yet in the loins of his father,.... Abraham; namely, Levi and his whole posterity; which is to be understood seminally, just as all mankind were in the loins of Adam, when he sinned and fell, and so they sinned and fell in him; and so Levi was in Abraham's loins,
when Melchisedec met him; which, as it proves Melchizedek to be greater than Levi, and much more Jesus Christ, who is a priest of his order, which is the grand thing the apostle has in view; so it serves to illustrate several points of doctrine, in which either of the public heads, Adam and Christ, are concerned, with respect to their seed and offspring; such as personal election in Christ, an eternal donation of all blessings of grace to the elect in him, eternal justification in him, the doctrine of original sin, and the saints' crucifixion, burial, resurrection, and session in Christ, and together with him.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain And even Levi, who received tithes - Not in…
And even Levi, who received tithes - Not in person, but in his successors, as it were, paid tithes - In the person of Abraham.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 9. And as I may so say] και…
Verse 9. And as I may so say] και ως επος ειπειν. And so to speak a word. This form of speech, which is very frequent among the purest Greek writers, is generally used to soften some harsh expression, or to limit the meaning when the proposition might otherwise appear to be too general. It answers fully to our so to speak - as one would say - I had almost said - in a certain sense. Many examples of its use by Aristotle, Philo, Lucian, Josephus, Demosthenes, AEschines, and Plutarch, may be seen in Raphelius and Kypke.
Payed tithes in Abraham.] The Levites, who were descendants of Abraham, paid tithes to Melchisedec δια through, Abraham, their progenitor and representative.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain And as I may so say - So to…
And as I may so say - So to speak - ὡς ἔπος εἰπεῖν hōs epos eipein. For numerous examples in the classic writers of this expression, see Wetstein in loc. It is used precisely as it is with us when we say “so to speak,” or “if I may be allowed the expression.” It is employed when what is said is not strictly and literally true, but when it amounts to the same thing, or when about the same idea is conveyed. “It is a “softening down” of an expression which a writer supposes his readers may deem too strong, or which may have the appearance of excess or severity. It amounts to an indirect apology for employing an unusual or unexpected assertion or phrase.” “Prof. Stuart.” Here Paul could not mean that Levi had actually paid tithes in Abraham - for he had not then an existence; or that Abraham was his representative - for there had been no appointment of Abraham to act in that capacity by Levi; or that the act of Abraham was imputed or reckoned to Levi, for that was not true, and would not have been pertinent to the case if it were so. But it means, that in the circumstances of the case, the same thing occurred in regard to the superiority of Melchizedek, and the inferiority of the Levitical priesthood, as if Levi had been present with Abraham, and had himself actually paid tithes on that occasion. This was so because Abraham was the distinguished ancestor of Levi, and when an ancestor has done an act implying inferiority of rank to another, we feel as if the whole family or all the descendants, by that act recognized the inferiority, unless something occurs to change the relative rank of the persons. Here nothing indicating any such change had occurred. Melchizedek had no descendants of which mention is made, and the act of Abraham, as the head of the Hebrew race, stood therefore as if it were the act of all who descended from him.
Levi - The ancestor of the whole Levitical priesthood, and from whom they received their name. He was the third son of Jacob and Leah, and was born in Mesopotamia. On account of the conduct of Simeon and Levi toward Shechem, for the manner in which he had treated their sister Dinah Gen 34:25, and which Jacob characterized as “cruelty” Gen 49:5-6, Jacob said that they should be “scattered in Israel.” Gen 49:7. Afterward the whole tribe of Levi was chosen by God to execute the various functions of the priesthood, and were “scattered” over the land, having no inheritance of their own, but deriving their subsistence from the offerings of the people; Num 3:6 ff. Levi is here spoken of as the ancestor of the tribe, or collectively to denote the entire Jewish priesthood.
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Who receiveth tithes - That is, his descendants, the priests and Levites, receive tithes.
Payed tithes in Abraham - It is the same as if he had payed tithes in or by Abraham.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain as I may so say--to preclude what he is…
as I may so say--to preclude what he is about to say being taken in the mere literal sense; I may say that, virtually, Levi, in the person of his father Abraham, acknowledged Melchisedec's superiority, and paid tithes to him.
who receiveth tithes--(Compare Heb 7:5).
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in Abraham--Greek, "by means of (by the hand of) Abraham"; through Abraham. "Paid tithes," literally, "hath been tithed," that is, been taken tithes of.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 9, 10. Point third. Levi himself, in the loins…
9, 10. Point third. Levi himself, in the loins of Abraham, conceptually paid tithes to Melchizedek, and so Melchizedek is superior to the whole Aaronic line.
9. May so say—Indicating that he must be understood to speak, not literally nor physically, but conceptually. Levi had no literal existence with or in Abraham. He could not be, literally, responsible for Abraham’s act, nor chargeable with any crime of his. Notes on Rom_5:12, and Eph_2:3. Yet, by the natural law of descent, the founder of a race usually fixes the condition and rank of the race. Aaron and all his descendants acknowledged their inferiority to their great founder, Abraham. And hence, when Abraham performed this act, so typical of the future, he humbled all his race, save one, before this priest forever. That one was Christ, who had no Abrahamic father, and whose divine descent placed him above the Abrahamic line.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 9. as I may so say] Rather, “so to…
9. as I may so say] Rather, “so to speak;” shewing the writer’s consciousness that the expression is somewhat strained, especially as even Isaac was not born till 14 years later. The phrase is classic, and is common in Philo, but occurs here only in the N.T.
Levi … payed tithes] This is the fourth point of superiority.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (9) And as I may so say.—Or, so to…
(9) And as I may so say.—Or, so to speak: an apologetic mode of introducing an expression which might seem strange. In the thought itself there is no real difficulty, if we are careful to take into account the principle which prevailed throughout, that pre-eminence depended upon descent alone. Had Judah possessed an inherent superiority over his brother Levi, the descendants of Judah (in such a system as is here before us) might have claimed the like pre-eminence over the descendants of Levi. “Through Abraham even Levi, who receiveth tithes, hath payed tithes.” The descendants of Abraham cannot but occupy a lower position in presence of one who appears as Abraham’s superior.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 9, 10. And, so to say, through Abraham…
Vers. 9, 10. And, so to say, through Abraham even Levi, who receiveth tithes, hath paid tithes. For he was yet in the loins of his father, when Melchizedek met him. Or, in other words, "Nay, further, Melchizedek may be said to have tithed Levi himself and his priestly tribe." For, inasmuch as the whole position of Levi and his tribe, in the old dispensation, came by inheritance from the great patriarch who received the promises, the subordination of the patriarch to one above himself involved that of all who so inherited, it is not simply the physical descent of Levi from Abraham, but the peculiar position of the latter as "the patriarch," that justifies the assertion that Levi paid tithes through him. And thus, while we remember how Abraham is elsewhere viewed in Scripture as the representative of the chosen people, and also how the lives of individual patriarchs (notably so in the case of Jacob and Esau) are so told and referred to as to prefigure the positions and fortunes of the races they represent, we may recognize in this assertion no mere rabbinical fancy, but an interpretation true to the spirit of the Old Testament. Be it further observed that the original significance of Abraham"s action as bearing upon his descendants is enhanced by the fact that, while it was after the receiving of the promise, it was before the birth of Isaac. He, and consequently his descendant Levi, was yet (eti) in the loins of Abraham; on which point, "Proles e parenlis poteslate egressa in suam venit tutelain: sod quoad in parentis potestate, imo in lumbis est, illius conditionem sequitur" (Bengel).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 9. Levi also, who receiveth tithes. The sacred tribe…
9. Levi also, who receiveth tithes. The sacred tribe of Israel, the tribe to whom tithes are paid, paid tithes to Melchizedek.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 7:9-10 we might even say: The author recognizes that…
7:9-10 we might even say: The author recognizes that what he is about to say, that the Levites . . . paid a tithe to Melchizedek, is not literally true, since Levi wasn’t born yet. Abraham represented all his descendants in paying his tithe to Melchizedek. Levi was united with Abraham because the seed from which he came was in Abraham’s body. All the people issuing from Abraham were one with him. Thus, his act could be considered their act.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.