Hebrews 7:8

Hebrews 7:8 in Multiple Translations

Berean Standard Bible BSB

In the case of the Levites, mortal men collect the tenth; but in the case of Melchizedek, it is affirmed that he lives on.

King James Version KJV

And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.

American Standard Version ASV

And here men that die receive tithes; but there one, of whom it is witnessed that he liveth.

Bible in Basic English BBE

Now at the present time, men over whom death has power take the tenth; but then it was taken by one of whom it is witnessed that he is living.

Free Bible Version FBV

In the one case tithes are received by men who die, but in the other by one who is said to be living.

Geneva Bible 1599 GNV

And here men that die, receiue tithes: but there he receiueth them, of whome it is witnessed, that he liueth.

Young's Literal Translation YLT

and here, indeed, men who die do receive tithes, and there [he], who is testified to that he was living,

World English Bible WEB

Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives.

Noah Webster Bible WBS

And here men that die receive tithes; but there he receiveth them , of whom it is testified that he liveth.

Douay-Rheims 1899 DRV

And here indeed, men that die, receive thithes: but there he hath witness, that he liveth.

Translation for Translators T4T

In the case of the priests who are descendants of Levi, men who some day will die receive tithes. But in the case of Melchizedek it is as if God testifies that he was still living, since there is no record in Scriptures about his death.

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Berean Amplified Bible — Hebrews 7:8

BAB

Word Study

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Hebrews 7:8 Interlinear (Deep Study)

BIB

GRK και ωδε μεν δεκατας αποθνησκοντες ανθρωποι λαμβανουσιν εκει δε μαρτυρουμενος οτι ζη

και kai G2532 and Conj

ωδε hōde G5602 here Adv

μεν men G3303 on the other hand Particle

δεκατας dekatē G1181 tenth Adj-APF

αποθνησκοντες apothnēskō G599 to die Verb-PAP-NPM

ανθρωποι anthrōpos G444 a human Noun-NPM

λαμβανουσιν lambanō G2983 to take Verb-PAI-3P

εκει ekei G1563 there Adv

δε de G1161 then Conj

μαρτυρουμενος martureō G3140 to testify Verb-PPP-NSM

οτι hoti G3754 that/since: that Conj

ζη zaō G2198 to live Verb-PAI-3S

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Greek Word Reference — Hebrews 7:8

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ωδε hōde G5602 "here" Adv

The word 'here' refers to a specific place or location. In the Bible, it's used in many places, like Matthew 8:29 and Mark 11:3, to indicate where something is happening.

Definition: ὧδε, adv., [in LXX for חֲלֹם ,פֹּה ,הִנֶּה, etc. ;] __1. prop., of manner, so (Hom., al.). __2. In poets (rarely) and late writers, of place, __(a) hither (BL, §25, 2): Mat.8:29, Mrk.11:3, Luk.9:41, Jhn.6:25, al.; ἕως ὧδε, Luk.23:5; __(b) here: Mat.12:6, Mrk.9:1, Luk.9:33, Jhn.6:9, al.; τὰ ὧδε, Col.4:9; opposite to ἐκεῖ, Heb.7:8; ὧδε . . . ἢ ὧδε (ἐκεῖ), Mat.24:23, Mrk.13:21; metaphorically, here (i.e. in this circumstance or connection), 1Co.4:2, Rev.13:10, 18 14:12 17:9. (AS)

Usage: Occurs in 57 NT verses. KJV: here, hither, (in) this place, there See also: Acts 9:14; Mark 9:1; Hebrews 7:8.

μεν men G3303 "on the other hand" Particle

This word means 'on the other hand' and is often used to contrast ideas. It appears in the New Testament, like in John and Romans, to show a difference between two things. It's usually translated as 'even' or 'indeed'.

Definition: μέν, conjunctive particle (originally a form of μήν), usually related to a following δέ or other adversative conjunction, and distinguishing the word or clause with which it stands from that which follows. It is generally untranslatable and is not nearly so frequent in NT as in cl. Like δέ, it never stands first in a clause. __1. Answered by δέ or some other particle: μὲν . . . δέ, indeed . . . but, Mat.3:11, Luk.3:16, al.; with pronouns, ὃς μὲν . . . ὃς δέ, one . . . another, Mat.21:35, al.; pl., Php.1:16, 17; ὃ μὲν . . . ὃ δὲ . . . ὃ δέ, some . . . some . . . some, Mat.13:8; τοῦτο μὲν . . . τοῦτο δέ, partly . . . partly, Heb.10:33; μὲν . . . ἔπειτα, Jhn.11:6; μὲν . . . καί, Luk.8:5. __2. μέν solitarium, answered by no other particle: πρῶτον μέν (Bl., l.with), Rom.1:8 3:2, 1Co.11:18; μὲν οὖν in narrative, summing up what precedes or introducing something further (Bl., §78, 5), so then, rather, nay rather: Luk.11:28 (WH, μενοῦν), Act.1:6 9:31, al.; μὲν οὖν γε (Php.3:8, WH): see: μενοῦνγε. (AS)

Usage: Occurs in 194 NT verses. KJV: even, indeed, so, some, truly, verily See also: 1 Corinthians 1:12; Hebrews 3:5; 1 Peter 1:20.

δεκατας dekatē G1181 "tenth" Adj-APF

A tenth or tithe refers to one-tenth of something, often given as an offering, as seen in Hebrews 7:2 and 4. It represents a portion set aside for a higher purpose.

Definition: δεκάτη, -ης, ἡ prop. fem. (sc. μέρος) of δέκατος, -η, -ον, [in LXX for מַעֲשֵׂר: Gen.14:20, Neh.12:44, and al. ;] a tenth part, a tithe: Heb.7:2, 4; 8, 9 (for a curious inversion of the Biblical use, see MM, see word).† (AS)

Usage: Occurs in 4 NT verses. KJV: tenth (part), tithe See also: Hebrews 7:2; Hebrews 7:8; Hebrews 7:4.

αποθνησκοντες apothnēskō G599 "to die" Verb-PAP-NPM

To stop living, or pass away, as seen in John 6:50 and Romans 8:13. It can be a natural death or a spiritual one.

Definition: ἀπο-θνῄσκω, [in LXX chiefly for מוּת ;] to die: of natural death, Mrk.5:35, al.; of violent death (pass. of ἀποκτείνω), esp. of Christ, Mat.26:35, Jhn.12:33, Heb.10:28, al.; of spiritual death, Jhn.6:50, Rom.8:13, al.; with dative ref., Rom.6:2, 10 14:7, 8, Gal.2:19; accusative, ὅ, Rom.6:10; before ἐν, Mat.8:32, Jhn.8:21, 24 1Co.15:22, Heb.11:37, Rev.14:13; before ὑπέρ, περί, Jhn.11:50, 51 18:14, Rom.5:6-8 14:15, 1Co.15:3, 2Co.5:15, 1Th.5:10, 1Pe.3:18; ἀπό, Col.2:20; ἐκ, Rev.8:11; figuratively, 1Co.15:31 (cf. συν-αποθνήσκω, and V. Milligan, NTD, 258f.; DCG, i, 791b; Cremer, 286; MM, see word; on the perfective force of this verb, M, Pr., 112, 114; and on the distinction bet. present and aor., ib. 113 f.). (AS)

Usage: Occurs in 99 NT verses. KJV: be dead, death, die, lie a-dying, be slain (X with) See also: 1 Corinthians 8:11; Jude 1:12; Hebrews 7:8.

ανθρωποι anthrōpos G444 "a human" Noun-NPM

This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.

Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)

Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.

λαμβανουσιν lambanō G2983 "to take" Verb-PAI-3P

To take or receive something, like in Matthew 26:26, where Jesus takes bread and breaks it. It can also mean to accept or obtain something, and is often translated as receive or accept in the KJV.

Definition: λαμβάνω, [in LXX chiefly for לקח, also for אחז ,לכד ,נשׂא, etc. ;] __1. to take, lay hold of: absol., Mat.26:26, Mrk.14:22; with accusative of thing(s), Mat.5:40 26:52, al. mult.; with accusative of person(s), Mat.21:35, Mrk.12:3, al.; pleonastic λαβών (M, Pr., 230; Bl., §74, 2), Mat.13:31 14:19, al.; so also indic., Mrk.7:27, Jhn.19:1, 40 Rev.8:5, al.; metaphorically, with accusative of thing(s), ἀφορμήν, Rom.7:8, 11; ὑδόδειγμα, Jas.5:10; id. with accusative of person(s), φόβος, Luk.7:16; πνεῦμα, Luk.9:39; πειρασμός, 1Co.10:13; aoristic pf. (M, Pr., 145, 238; BL, §59, 4), Rev.5:7 8:5, al. __2. to receive: absol., opposite to αἰτεῖν, Mat.7:8, al.; διδόναι, Mat.10:8, Act.20:35; with accusative of thing(s), Mat.27:6, Mrk.10:3o, al. mult.; with accusative of person(s), Jhn.6:21 13:20 19:27, 2Jo.10; ῥαπίσμασιν (a vulgarism; Bl., §38, 3), Mrk.14:65; metaphorically, τ. λόγον, Mat.13:20, Mrk.4:16; τ. μαρτυρίαν, Jhn.3:11; τ. ῥήματα, Jhn.12:48; πρόσωπον (Heb. נָשָׂא פָּנִים, Dalman, Words, 30), Luk.20:21, Gal.2:6; ζωὴν αἰώνιον (Dalman, op. cit., 124f.), Mrk.10:30 (cf. ἀνα-, ἀντι-, συν-αντι- (-μαι), ἀπο-, ἐπι-, κατα-, μετα-, παρα-, συν-παρα-, προ-, προσ-, συν-, συν-περι-, ὑπο-λαμβάνω). (AS)

Usage: Occurs in 248 NT verses. KJV: accept, + be amazed, assay, attain, bring, X when I call, catch, come on (X unto), + forget, have, hold, obtain, receive (X after), take (away, up) See also: 1 Corinthians 2:12; John 10:18; 1 Peter 4:10.

εκει ekei G1563 "there" Adv

This word means 'there' or 'to that place', as in Matthew 2:13. It's used to point to a location or direction. In the Bible, it helps describe where events happen.

Definition: ἐκεῖ adv., [in LXX chiefly for שָׁם ;] __1. properly, of place, there: Mat.2:13 5:24, al.; οἱ ἐ., Mat.26:71; οὗ . . . ἐ., Mat.6:21 18:20 24:28, Mrk.6:10, Luk.12:34; pleonastic, ὅπου . . . ἐ. (= שָׁם אֲשֶׁר, Deu.4:5, al.), Rev.12:6, 14 (cf. Bl., § 50, 4). __2. As often in cl. (Hdt., Thuc., al.), with verbs of motion, for ἐκεῖσε, thither: Mat.2:22 17:20 24:28 26:36, Mrk.6:33, Luk.12:18 17:37 21:2, Jhn.11:8 18:2-3, Rom.15:24 (AS)

Usage: Occurs in 102 NT verses. KJV: there, thither(-ward), (to) yonder (place) See also: 2 Corinthians 3:17; Mark 1:38; Hebrews 7:8.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

μαρτυρουμενος martureō G3140 "to testify" Verb-PPP-NSM

To testify means to be a witness or give evidence, as seen in John and Acts where people testify about Jesus and their faith.

Definition: μαρτυρέω, -ῶ (μάρτυς), [in LXX chiefly for עֵד (עֵד (Gen.31:47-48, al.), also for עוּד hi. (Gen.43:3, La 2:13), עָנָה (Num.35:30) ;] __(a) prop., to be a witness, bear witness, testify: absol. (find., al.), Jhn.15:27, Act.26:5; parenthetical (Bl., § 79, 7; MM, xvi), 2Co.8:3; with dative of person(s) (comm. and incomm.; El., § 37, 2), Act.22:5, Heb.10:15; id. before ὅτι, Mat.23:31, Rom.10:2, al.; accusative and inf., Act.10:43; with accusative of thing(s) (cl.), Jhn.3:11, Rev.22:16, 20; with accusative cogn., before περί, Jhn.5:32, 1Jn.5:10; with dative of thing(s), Jhn.5:33, Act.14:3, al.; before περί, with genitive (of person(s) and of thing(s)), Jhn.1:7-8, 15 2:25 18:23 21:24, al.; id. before ὅτι, Jhn.5:36 7:7; ὅτι, Jhn.1:34 4:44 al.; ὅτι recit., Jhn.4:39; κατά before ὅτι, 1Co.15:15; pass., Heb.7:8; ptcp., Rom.3:21; impers., Heb.7:17; __(b) in late Gk., to witness favourably, give a good report, approve (Bl., § 54, 3; MM, xvi; Deiss., BS, 265): with dative of person(s), Luk.4:22; before ἐπί with dative of thing(s), Heb.11:4; pass., Act.6:3; before ἐν, 1Ti.5:10, Heb.11:2; διά, with genitive of thing(s), Heb.11:39; with genitive of person(s), Act.10:22, al.; impers., III Jn 12 (cf. ἐπι, συν-επι-, κατα-, συν-μαρτυρέω) (AS)

Usage: Occurs in 73 NT verses. KJV: charge, give (evidence), bear record, have (obtain, of) good (honest) report, be well reported of, testify, give (have) testimony, (be, bear, give, obtain) witness See also: 1 Corinthians 15:15; John 1:32; Hebrews 7:8.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

ζη zaō G2198 "to live" Verb-PAI-3S

To live means to have life, either physically or spiritually, as seen in Acts 20:12 and Romans 7:1-3. It can also refer to being alive with Christ, like in Philippians 1:21.

Definition: ζάω, -ῶ, [in LXX chiefly for חיה (most frequently ptcp., ζῶν, inf., ζῆν, for חַי ;] __1. prop., to live, be alive (see Syn., see word βίος; in cl. usually of animal life, but sometimes of plants, as Arist., Eth. N, i, 7, 12): Act.20:12, Rom.7:1-3, 1Co.7:39, Rev.19:20, al.; ἐν αὐτῷ ζῶμεν, Act.17:28; ἐμοὶ τὸ ζῆν Χριστός, Php.1:21; διὰ παντὸς τοῦ ζῆν (M, Pr., 215, 249), Heb.2:15; ὃ δὲ νῦν ζῶ ἐν σαρκί, Gal.2:20; ζῇ ἐν ἐμοὶ Χριστός, Gal.2:20; (ὁ) ζῶν, of God (אֵל חַי and cognate phrases, Jos.3:10, Hos.2:1 (1:10), Isa.37:4, al.; see DCG, ii, 39a), Mat.16:16, Jhn.6:57, Rom.9:26, 1Th.1:9, Heb.3:12, Rev.7:2, al.; in juristic phrase, ζῶ ἐγώ (חַי־אָנִי, Num.14:21, al.), as I live, Rom.14:11; ζῆν ἐπ᾽ ἄρτῳ, Mat.4:4, al.; ἐκ, 1Co.9:14; of coming to life, Mrk.16:[11], Rom.6:10 14:9, 2Co.13:4; opposite to νεκρός, Rev.1:18 2:8; metaphorically, Luk.15:32; ζῆν ἐκ νεκρῶν, Rom.6:13; of the spiritual life of Christians, Luk.10:28, Jhn.5:25, Rom.1:17 8:13; εἰς τ. αἰῶνα, Jhn.6:51, 58; σὺν Χριστῷ, 1Th.5:10; ὄνομα ἔχεις ὅτι ζῇς, Rev.3:1. __2. As sometimes in cl., = βιόω, to live, pass one's life: Luk.2:36, Act.26:5, Rom.7:9, Col.2:20; ἐν πίστει, Gal.2:20; ἐν τ. ἁμαρτίᾳ, Rom.6:2; εὐσεβῶς, 2Ti.3:12; ἀσώτως, Luk.15:13; with dative (cl.), ἑαυτῳ (Field, Notes, 164), Rom.14:7, 2Co.5:15; τ. δικαιοσύνῃ, Luk.20:38, Rom.6:10, 11 Gal.2:19; τ. Χριστῷ, 2Co.5:15; τ. θεῷ, 1Pe.2:24; πνεύματι, Gal.5:25; κατὰ σάρκα, Rom.8:12, 13; __3. Of inanimate things, metaphorically: ὕδωρ ζῶν (i.e. springing water, as opposite to still water), in a spiritual sense, Jhn.4:10, 11 7:38 (DCG, ii, 39f.): ἐλπὶς ζῶσα, 1Pe.1:3; ὁδὸς ζῶσα, Heb.10:20 (cf. ἀνα-, συν-ζάω; Cremer, 270, 721). (AS)

Usage: Occurs in 126 NT verses. KJV: life(-time), (a-)live(-ly), quick See also: 1 Corinthians 7:39; John 4:11; 1 Peter 1:3.

Study Notes — Hebrews 7:8

Show Verse Quote Highlights

Context
Cross References
Hebrews 7:8 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 7:8
Jamieson-Fausset-Brown on Hebrews 7:8
Matthew Poole's Commentary on Hebrews 7:8
Trapp's Commentary on Hebrews 7:8
Ellicott's Commentary on Hebrews 7:8
Adam Clarke's Commentary on Hebrews 7:8
Cambridge Bible on Hebrews 7:8
Barnes' Notes on Hebrews 7:8
Whedon's Commentary on Hebrews 7:8
Sermons on Hebrews 7:8

Context — Melchizedek and Abraham

6But Melchizedek, who did not trace his descent from Levi, collected a tenth from Abraham and blessed him who had the promises. 7And indisputably, the lesser is blessed by the greater.

8In the case of the Levites, mortal men collect the tenth; but in the case of Melchizedek, it is affirmed that he lives on.

9And so to speak, Levi, who collects the tenth, paid the tenth through Abraham. 10For when Melchizedek met Abraham, Levi was still in the loin of his ancestor.

Cross References

	Reference	Text (BSB)
1	Hebrews 6:20	where Jesus our forerunner has entered on our behalf. He has become a high priest forever in the order of Melchizedek.
2	Hebrews 5:6	And in another passage God says: “You are a priest forever in the order of Melchizedek.”
3	Revelation 1:18	the Living One. I was dead, and behold, now I am alive forever and ever! And I hold the keys of Death and of Hades.
4	John 14:19	In a little while the world will see Me no more, but you will see Me. Because I live, you also will live.
5	Hebrews 7:23	Now there have been many other priests, since death prevented them from continuing in office.
6	Hebrews 3:16	For who were the ones who heard and rebelled? Were they not all those Moses led out of Egypt?
7	Hebrews 9:24–25	For Christ did not enter a man-made copy of the true sanctuary, but He entered heaven itself, now to appear on our behalf in the presence of God. Nor did He enter heaven to offer Himself again and again, as the high priest enters the Most Holy Place every year with blood that is not his own.
8	John 14:6	Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through Me.
9	John 11:25–26	Jesus said to her, “I am the resurrection and the life. Whoever believes in Me will live, even though he dies. And everyone who lives and believes in Me will never die. Do you believe this?”
10	Hebrews 9:27	Just as man is appointed to die once, and after that to face judgment,

Hebrews 7:8 Summary

[Hebrews 7:8 tells us that Melchizedek, a priest in the Bible, is special because he 'lives on', meaning his priesthood is eternal and not limited by death. This is different from the Levites, who were mortal men and had a limited time to serve as priests (Hebrews 7:23-24). This verse helps us understand that Jesus, who is our high priest, also has an eternal priesthood (Hebrews 5:6, Hebrews 6:20). This means we can always come to Him for help and guidance, and He will always be able to save us (Hebrews 7:25).]

Frequently Asked Questions

What is the significance of Melchizedek's priesthood in Hebrews 7:8?

Melchizedek's priesthood is significant because it is a type of Christ's eternal priesthood, as seen in Hebrews 7:8, where it is affirmed that he lives on, unlike the Levites who were mortal men (Hebrews 7:23-24, Psalms 110:4).

Why does the verse contrast the Levites with Melchizedek?

The verse contrasts the Levites with Melchizedek to highlight the superiority of Melchizedek's priesthood, which is not based on lineage or mortality, but on the fact that he lives on, as stated in Hebrews 7:8 (Hebrews 7:3, Hebrews 7:6).

What does it mean that Melchizedek 'lives on'?

When it says that Melchizedek 'lives on', it means that his priesthood is eternal and not limited by death, unlike the Levites who were subject to death (Hebrews 7:8, Hebrews 7:16).

How does this verse relate to Jesus Christ?

This verse relates to Jesus Christ because Jesus is considered a high priest in the order of Melchizedek (Hebrews 5:6, Hebrews 6:20), and like Melchizedek, Jesus' priesthood is eternal and not subject to death (Hebrews 7:24-25).

Reflection Questions

What does it mean for me to have a priest who 'lives on' and how does that impact my relationship with God?
In what ways can I apply the concept of Melchizedek's eternal priesthood to my own life and worship?
How does the contrast between the Levites and Melchizedek challenge my understanding of spiritual leadership and authority?
What does the fact that Melchizedek 'lives on' reveal about God's character and His plan for humanity?

Gill's Exposition on Hebrews 7:8

And here men that die receive tithes, c,] The priests and Levites were not only men, and mortal men, subject to death, but they did die, and so did not continue, by reason of death, Hebrews 7:24 but

Jamieson-Fausset-Brown on Hebrews 7:8

And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. Second point of superiority: Melchisedek's is an enduring, the Levitical a transitory, priesthood.

Matthew Poole's Commentary on Hebrews 7:8

His greatness as to his priesthood above the Levitical, is proved from its immortality. Immortal is greater and better than mortal; such is his order of priesthood. This argument he brings in to heighten the former, and so connects it to it. And here men that die receive tithes: the particle wde, here, if referred to time, notes during Moses’ s economy, while the Levitical law lasted; if it refer to place, it notes Jerusalem in the land of Canaan, where the temple was: in that habitation of the Israelitish church the Levitical priests were not only as to their nature and persons withering and decaying, ceasing to be on earth, though they had the honour to decimate their brethren, but as to their order and office, mortal, they were no better than the tithed and blessed by them, in prospect of death. Aaron himself, the first of the order, died, and so did all his successors, as well as Israel. But there he receiveth them, of whom it is witnessed that he liveth: but how much better is Melchisedec and his order! ekei, there, may refer either to the place where his business was transacted with Abraham, near Salem; or to the place of Scripture record concerning him, either , where there is no account of his death, or in . By the prophet David is the testimony borne, that his order is for ever; that Melchisedec, as to his order and office of priesthood, now liveth and subsisteth in the Son of God incarnate, and continueth for ever. It is suggested by a great light in the church, as if Melchisedec was translated as Enoch was, and so continued a priest to the very moment of his translation; and that neither his person nor priesthood died, but liveth for ever: but in this the Scripture is silent. An other refers it immediately to Christ, reading it thus: Here, i.e. in this world, they receive tenths, or are priests; but there, i.e. within the innermost of the veil, whither the foreranner is for us entered, Jesus; supplying this out of ,20. Here, is to be understood, not who receiveth tithes, but who is, of whom it is witnessed that he liveth. He saith this sense is to be found in so many words in , where those who receive tenths, and die, are no other men than those many priests who were not suffered to continue by reason of death, . Nor can he, of whom it is witnessed that he liveth, be any other than Jesus, who, , is the man that continueth for ever; and, , is ever-living.

Trapp's Commentary on Hebrews 7:8

8 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. Ver. 8. That he liveth] Tithes then are due to the ministers of Christ that liveth, because due to Melchisedec, to whom Abraham paid them as a priest and tithe-taker, and type of Christ. Who therefore should receive them for him, but those that are in his stead? 2 Corinthians 5:20.

Ellicott's Commentary on Hebrews 7:8

(8) “Here,” under the Levitical economy, dying men receive the various tithes. Men enter by birth into a state with which this right is associated, and by death again pass out of it. No special significance, therefore, attaches to the men themselves. “There,” in the history now considered, one (receives tithes) of whom the Scripture simply witnesses that he lives. The narrative of Genesis gives no other basis for his priesthood than the mere fact of his life. What he holds, he holds by personal right.

Adam Clarke's Commentary on Hebrews 7:8

Verse 8. Here men that die receive tithes] The apostle is speaking of the ecclesiastical constitution of the Jews, which was standing at the time this epistle was written. Under the Jewish dispensation, though the priests were successively removed by death, yet they were as duly replaced by others appointed from the same family, and the payment of tithes was never interrupted. But as there is no account of Melchisedec ceasing to be a priest, or of his dying, he is represented as still living, the better to point him out as a type of Christ, and to show his priesthood to be more excellent than that which was according to the law, as an unchanging priesthood must be more excellent than that which was continually changing. But there he receiveth them] The ωδε, here, in the first clause of this verse refers to Mosaical institutions, as then existing: the εκει, there, in this clause refers to the place in Genesis (Genesis 14:20) where it is related that Abraham gave tithes to Melchisedec, who is still considered as being alive or without a successor, because there is no account of his death, nor of any termination of his priesthood.

Cambridge Bible on Hebrews 7:8

8. And here] As things now are; while the Levitic priesthood still continues.men that die] “Dying men”—men who are under liability to die (comp. Hebrews 7:23), as in the lines“He preached as one who ne’er should preach againAnd as a dying man to dying men.”it is witnessed that he liveth] i.e. he stands as a living man on the eternal page of Scripture, and no word is said about his death; so far then as the letter of Scripture is concerned he stands in a perpetuity of mystic life. This is the third point of superiority.

Barnes' Notes on Hebrews 7:8

And here men that die receive tithes - Another point showing the inferiority of the Levitical priesthood. They who thus received tithes, though by the right to do this they asserted a superiority over their brethren, were mortal.

Whedon's Commentary on Hebrews 7:8

8. Point second. Here, under Mosaic law, the priests that tithe are only lifelong; there, under patriarchal law, there is a perpetual priest.Here—Under the law of Moses.

Sermons on Hebrews 7:8

	Sermon	Description
	Hebrews 7:1-10 by St. John Chrysostom	John Chrysostom preaches on the significance of Melchisedec, King of Salem, Priest of the Most High God, as a type of Christ, emphasizing his titles 'King of Righteousness' and 'Ki
	Parasites by Arthur Vess	Arthur Vess emphasizes the importance of tithing and bringing the full tithe into the storehouse as instructed by God. He addresses the excuse of choosing where to tithe, highlight
	(Hebrews) ch.1:1-3:8 by Zac Poonen	In this sermon, the speaker emphasizes the importance of looking to Jesus as the ultimate example and source of God's final message to mankind. The book of Hebrews repeatedly urges
	(Hebrews) ch.5:7-6:15 by Zac Poonen	In this sermon, the preacher focuses on Jesus as a man who experienced temptation and fear of falling into sin. He emphasizes that Jesus, as our high priest, was tempted in every w
	Calvary Chapel Cosa Mesa - Session 1 by K.P. Yohannan	In this sermon, the speaker emphasizes the urgency of the harvest and the importance of sharing the love of God with those who are lost. He shares a story of Jesus encountering a w
	Are You Following Jesus or Admiring Him? by Zac Poonen	This sermon emphasizes the importance of not just admiring Jesus, but also following Him. It discusses the need for balance in our Christian life, transitioning from admiration and
	Calvary Chapel Cosa Mesa - Session 4 by K.P. Yohannan	In this sermon, the speaker emphasizes the urgency of the harvest and the importance of sharing the love of God with those who are lost. He shares a story of Jesus encountering a w

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