Gênesis 14

Bob Utley · Citado em PreceptAustin

Gênesis 14

Utley has an interesting note on this psalm - "The Psalm 110 passage caused the Dead Sea Scrolls community to expect two Messiahs. (1)a royal one from the tribe of Judah (2) a priestly one from the tribe of Levi Hebrews 7:3+ (MELCHIZEDEK) Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains a priest perpetually. MAN OF MYSTERY: MELCHIZEDEK KING AND PRIEST And Melchizedek king of Salem brought out bread and wine; now he was a priest of God (el) Most High (elyon; Lxx - hupsistos) - Where did he come from and how had he become a worshiper of Yahweh, as well as a priest and king. We will surely come to know in heaven! Melchizedek means “king of righteousness." He was king of Salem or Jerusalem. If we compare Ps 76:2 we read God's "tabernacle is in Salem (NLT = "Jerusalem"); His dwelling place also is in Zion." In Joshua's day Jerusalem was called by the Canaanite name "Jebus." Bread and wine are not a foreshadowing of the Lord's Supper! God Most High - See study of El Elyon: Most High God - Sovereign Over All NET NOTE on Melchizedek and Salem - Salem is traditionally identified as the Jebusite stronghold of old Jerusalem. Accordingly, there has been much speculation about its king. Though some have identified him with the preincarnate Christ or with Noah’s son Shem, it is far more likely that Melchizedek was a Canaanite royal priest whom God used to renew the promise of the blessing to Abram, perhaps because Abram considered Melchizedek his spiritual superior. But Melchizedek remains an enigma. In a book filled with genealogical records he appears on the scene without a genealogy and then disappears from the narrative. In Psalm 110 the LORD declares that the Davidic king is a royal priest after the pattern of Melchizedek. It is his royal priestly status that makes Melchizedek a type of Christ: He was identified with Jerusalem, superior to the ancestor of Israel, and both a king and a priest. Unlike the normal Canaanites, this man served “God Most High” (אֵל עֶלְיוֹן, ’el ’elyon)—one sovereign God, who was the creator of all the universe. Abram had in him a spiritual brother. God (0410)(el) ʾlh is the assumed root of ʾēl, ʾĕlōah and ʾĕlōhîm, which mean "god" or "God." W E Vine - This term was the most common general designation of deity in the ancient Near East. While it frequently occurred alone, ʾēl was also combined with other words to constitute a compound term for deity, or to identify the nature and functions of the "god" in some manner. Thus the expression "God, the God of Israel" (Gen. 33:20) identified the specific activities of Israel's God. (See also article on "El" in the Dictionary of Deities and Demons - page 298 - borrow) In the ancient world, knowledge of a person's name was believed to give one power over that person. A knowledge of the character and attributes of pagan "gods" was thought to enable the worshipers to manipulate or influence the deities in a more effective way than they could have if the deity's name remained unknown. To that extent, the vagueness of the term ʾēl frustrated persons who hoped to obtain some sort of power over the deity, since the name gave little or no indication of the god's character. This was particularly true for El, the chief Canaanite god. The ancient Semites stood in mortal dread of the superior powers exercised by the gods and attempted to propitiate them accordingly. They commonly associated deity with the manifestation and use of enormous power. Perhaps this is reflected in the curious Hebrew phrase, "the power [ʾēl] of my hand" (Gen. 31:29, kjv; rsv, "It is in my power"; cf. Deut. 28:32). Some Hebrew phrases in the Psalms associated ʾēl with impressive natural features, such as the cedar trees of Lebanon (Psa. 80:10) or mountains (Psa. 36:6). In these instances, ʾēl conveys a clear impression of grandeur or majesty. Names with ʾēl as one of their components were common in the Near East in the second millennium b.c. The names Methusael (Gen. 4:18) and Ishmael (Gen. 16:11) come from a very early period. In the Mosaic period, ʾēl was synonymous with the Lord who delivered the Israelites from bondage in Egypt and made them victorious in battle (Num. 24:8). This tradition of the Hebrew ʾēl as a "God" who revealed Himself in power and entered into a covenant relationship with His people was prominent in both poetry (Psa. 7:11; Psa. 85:8) and prophecy (Isa. 43:12; Isa. 46:9). The name of ʾēl was commonly used by the Israelites to denote supernatural provision or power. This was both normal and legitimate, since the covenant between "God" and Israel assured an obedient and holy people that the creative forces of the universe would sustain and protect at all times. Equally, if they became disobedient and apostate, these same forces would punish them severely. (Vine's Expository Dictionary of Old Testament and New Testament Words) Jack B Scott in TWOT - PAGE 41 has the following discussion of El - God, god, mighty one, strength. In the common use of the word to denote either the generic name "god" or "the God" of Israel, the ASV and RSV are usually alike. However, in some specialized uses of the term they differ from KJV and from one another, e.g. ASV and RSV treat Judges 9:46 as a proper noun "El-Berith" while KJV translates "god"; Psalm 29:1, RSV translates "heavenly beings" while ASV has "sons of the mighty"; Psalm 50:1, ASV and RSV have "mighty one," KJV "mighty God;" Psalm 80:10 [H 11], ASV renders "cedars of God," RSV has "mighty cedars" and KJV simply "goodly cedars": Psalm 82:1, ASV says "congregation of God" but RSV translates "Divine counsel"; Psalm 89:6 [H 7]) ASV and KJV "sons of the mighty" but RSV "Heavenly beings"; Isaiah 57:5, KJV has "idols" but ASV, RSV read as another Hebrew word, "oaks"; and finally; Ezekiel 32:21, KJV and ASV "strong among the mighty" while RSV renders it simply "mighty chiefs." The primary meanings of this root as used in Scripture are "god" (pagan or false gods), "God" (the true God of Israel) and less frequently, "the mighty" (referring to men or angels). By far the predominant usage is for the true God and it is to this usage that we will give major attention. The name "El" is a very ancient Semitic term. It is also the most widely distributed name among Semitic-speaking peoples for the deity, occurring in some form in every Semitic language except Ethiopic. Pope, in his study of "El" in the Ugaritic, notes that it is the most frequently occurring name for the deity in proper names throughout the ancient Semitic world (Marvin Pope, El in the Ugaritic Texts, p. 1). We must agree with Pope that etymologically the bottom of the barrel has been scraped with little success (Pope, El in the Ugaritic Texts, p. 19). Most frequently mentioned suggestions for an original meaning are "power" or "fear" but these are widely challenged and much disputed. [It may be noted that even if the origin of the word in Canaanite or proto-Semitic is from a root meaning power, this by no means indicates the connotation in Hebrew religious usage. Our word "deity" comes from a root known in Sanskrit to mean "sky" but we do not worship a sky-god. r.l.h.] The question of the relationship between the biblical use of ʾēl and the Semitic concepts of El has received much attention particularly since the discovery of the Ugaritic texts, which have apparently established the fact that the term El was used in reference to a personal god and not merely as a generic term in the ancient Semitic world. Space will not allow us to develop the various points of view on this matter. The article by Frank M. Cross, published in 1975, in the first volume of the Theological Dictionary of the Old Testament, gives much attention to this. Certainly we do not have to accept the view that assumes an ancient polytheism in Israel which was gradually refined so that various gods such as El, Shaddai, and Elyon were finally merged into Hebrew monotheism under the heading of Elohim or Yahweh. The bibliography following this article suggests further reading for those who would like to pursue this matter. A. B. Davidson has observed the pronounced tendency in Scripture to accompany ʾēl with epithets. Indeed, as we study the word as used in Scripture, we must conclude that it is almost always qualified by words or descriptions which further define the word. This leads A. B. Davidson to conclude that these qualifications both elevate the concept of El in Scripture and distinguish the term as used biblically from others who might be so named (A. B. Davidson, Theology of the Old Testament, p. 61). A study of the various accompanying descriptions of El where the name occurs in Scripture leads to the rather solid conclusion that, from the beginning of the use of this term in Scripture, it was intended to distinguish the true El (God) from all false uses of that name found in other semitic cultures. We note first the use of El in terms denoting God's greatness or superiority over all other gods: haʾēl haggādôl "the great El" (Jeremiah 32:18; Psalm 77:13 [H 14]; Psalm 95:3); hā’ēl ʿōsēh peleʾ "El doing wonders" (Psalm 77:14 [H 15]); ’ēl ʾēlîm "El of els" ("God of gods," Daniel 11:36); ’el ’elohe hārûḥôt lekol-bāśār "El, the God of the spirits of all flesh" (Numbers 16:22; Numbers 27:16). Next, consider epithets relating to El's position: ʾēl hashshāmāyim "El of heaven" (Psalm 136:26); ʾēl mimāʿal "El that is above" (Job 31:28); ʾēl ʿelyôn "El most high" (Genesis 14:18-19, 20, 22; Psalm 78:35). Again, as a precaution against overfamiliarity with God because of the use of a common Semitic term, God is described as ʾēl mistatēr "El who hides himself" (i.e. known only by self-revelation, Isaiah 45:15). Yet God does see us at all times as Hagar affirmed, ’ēl rōʾî "El who sees me" (Genesis 16:13). Most specially El is accompanied in Scripture by those epithets which describe him as the Savior God of Israel. As such he is called hā’ēl hanneʾĕmān "Faithful El" (Deut. 7:9); hāʾēl haq-qādôsh "Holy El" (Isaiah 5:16); ’ēl ʾĕmet "El of truth" (Psalm 31:5 [H 6]; Deut. 32:4); ʾēl shadday "Almighty El" (Genesis 17:1; Genesis 28:3; Genesis 35:11; Genesis 48:3; Exodus 6:3; Ezekiel 10:5); ʾēl gibbôr "El the heroic" (Isaiah 9:6 [H 5]; Isaiah 10:21); ʾēl dēʿôt "El of knowledge" (1 Samuel 2:3); ʾēl hakkābôd "El of glory" (Psalm 29:3); ʾēl ʿôlām "El of eternity" (Genesis 21:33); ʾēl-ṣaddîq "Righteous El" (Isaiah 45:21); and ’ēl qannāʾ "Jealous El" (Exodus 20:5; Deut. 4:24; Deut. 5:9; Deut. 6:15; Joshua 24:19; Nahum 1:2). In contradistinction from all false "els" (gods), he is declared to be ʾēl ḥay the "Living El" (Joshua 3:10; 1 Samuel 17:26, 36; 2 Kings 19:4, 16; Psalm 42:2 [H 3]; Psalm 84:2 [H 3]; Isaiah 37:4; Jeremiah 10:10; Jeremiah 23:36; Daniel 6:20, 26 [H 21, 27]; Hosea 1:10 [H 2:1]). In accord with strict biblical monotheism he is therefore ’ēl ʾeḥād, the one El (Malachi 2:10). And in the passage most quoted elsewhere in the Old Testament El is described in terms of those attributes by which God desired to be known by his people (Exodus 34:5-7; cf. Deut. 4:31; 2 Chron. 30:9; Neh. 9:17, 31; Psalm 103:8, Joel 2:13, etc.). The very personal relationship between the El of Scripture and his believers is seen in the following epithets: hāʾēl bêt-ʾēl "the El of Bethel" (Genesis 31:13; Genesis 35:7); ʾēl salʿî "El my rock" (Psalm 42:9 [H 10]); ’ēl yeshû‘āti "El my Savior" (Isaiah 12:2); ʾēl ḥayyāy "El of my life" (Psalm 42:8 [H 9]); ʾēl gōmēr ʿālāy "El the performer on me" (Psalm 57:3); "the El of . . . " (Genesis 49:25, etc.); ʾēlî "My El" (Psalm 89:26 [H 27]; Psalm 102:24 [H 25]; Psalm 118:28); hāʾēl māʿûzzî "El my fortress" (2 Samuel 22:33); hā’ēl ham’azerēnî ḥāyil "El the girder of me with strength" (Psalm 18:32 [H 33]), hā’ēl hannōtēn neqāmôt lî "the El giving me vengeance" (Psalm 18:47 [H 48]; 2 Samuel 22:48). Thus, in an evangelistic sense, he is described in such epithets as ’ēl mehōllekâ "El who begat you" (Deut. 32:18); ʾēl môshîʿām "El their Savior" (Psalm 106:21); ’ēl môṣîʾô mimmiṣraim "El his (their) bringer from Egypt" (Numbers 24:8; Numbers 23:22); ’ēl yeshūrûn "El of Jeshurun" (Deut. 33:26); and ’ēl ’ĕlōhê yiśrāʾel "El the God of Israel" (Genesis 33:20). Frequently therefore we find the term "El" combined with or associated with the personal name for Israel's God, Yahweh (Joshua 22:22; Psalm 85:8 [H 9]; Psalm 118:27; Isaiah 42:5, etc.) which testifies that he is indeed ’ēl nōśēʾ El who forgives (Psalm 99:8) and consequently hā’ēl yeshû‘ātēnû "El of our salvation" (Psalm 68:19-20 [H 20-21]). Whether or not the name El can be identified etymologically with the concept of fear, it is clearly often associated with this idea in biblical epithets. He is called hā’ēl haggādôl wehannôrā’ "El, great and terrible" (Neh. 1:5; Neh. 4:14; Neh. 9:32; Deut. 7:21; Deut. 10:17; Daniel 9:4) or simply, ʾēl naʿărāṣ "Terrible El" (Psalm 89:7 [H 8]). He is also described as ’ēl gemūlôt "El of recompenses" (Jeremiah 51:56) or more severely ʾēl nōqēm "El the revenger" (Psalm 99:8; Nahum 1:2), and sometimes simply ’ēl neqām "El of vengeance" (Psalm 94:1). Being indignant is a continuous characteristic of El in Scripture (Psalm 7:11 [H 12]). Only in Job do we find extensive use of El without epithets. There the term is treated by Job and his friends as the common term for the true God and its use there, unlike other parts of Scripture, far outnumbers the occurrence of Elohim (q.v.). (Theological Wordbook of the Old Testament - TWOT - PAGE 41 Online) El - 225 verses - El-berith*(1), God(204), god(16), God's(2), gods(3), helpless*(1), mighty(3), Mighty One(3), power(1), strong(1). Gen. 14:18; Gen. 16:13; Gen. 17:1; Gen. 21:33; Gen. 28:3; Gen. 31:13; Gen. 35:1; Gen. 35:3; Gen. 35:11; Gen. 43:14; Gen. 46:3; Gen. 48:3; Gen. 49:25; Exod. 6:3; Exod. 15:2; Exod. 15:11; Exod. 20:5; Exod. 34:6; Exod. 34:14; Num. 12:13; Num. 16:22; Num. 23:8; Num. 23:19; Num. 23:22; Num. 23:23; Num. 24:4; Num. 24:8; Num. 24:16; Num. 24:23; Deut. 3:24; Deut. 4:24; Deut. 4:31; Deut. 5:9; Deut. 6:15; Deut. 7:9; Deut. 7:21; Deut. 10:17; Deut. 32:4; Deut. 32:12; Deut. 32:18; Deut. 32:21; Deut. 33:26; Jos. 3:10; Jos. 22:22; Jos. 24:19; Jdg. 9:46; 1 Sam. 2:3; 2 Sam. 22:31; 2 Sam. 22:32; 2 Sam. 22:33; 2 Sam. 22:48; 2 Sam. 23:5; Neh. 1:5; Neh. 5:5; Neh. 9:31; Neh. 9:32; Job 5:8; Job 8:3; Job 8:5; Job 8:13; Job 8:20; Job 9:2; Job 12:6; Job 13:3; Job 13:7; Job 13:8; Job 15:4; Job 15:11; Job 15:13; Job 15:25; Job 16:11; Job 18:21; Job 19:22; Job 20:15; Job 20:29; Job 21:14; Job 21:22; Job 22:2; Job 22:13; Job 22:17; Job 23:16; Job 25:4; Job 27:2; Job 27:9; Job 27:11; Job 27:13; Job 31:14; Job 31:23; Job 31:28; Job 32:13; Job 33:4; Job 33:6; Job 33:14; Job 33:29; Job 34:5; Job 34:10; Job 34:12; Job 34:23; Job 34:31; Job 34:37; Job 35:2; Job 35:13; Job 36:5; Job 36:22; Job 36:26; Job 37:5; Job 37:10; Job 37:14; Job 38:41; Job 40:9; Job 40:19; Job 41:25; Ps. 5:4; Ps. 7:11; Ps. 10:11; Ps. 10:12; Ps. 16:1; Ps. 17:6; Ps. 18:2; Ps. 18:30; Ps. 18:32; Ps. 18:47; Ps. 19:1; Ps. 22:1; Ps. 22:10; Ps. 29:1; Ps. 29:3; Ps. 31:5; Ps. 36:6; Ps. 42:2; Ps. 42:8; Ps. 42:9; Ps. 43:4; Ps. 44:20; Ps. 50:1; Ps. 52:1; Ps. 52:5; Ps. 55:19; Ps. 57:2; Ps. 58:1; Ps. 63:1; Ps. 68:19; Ps. 68:20; Ps. 68:24; Ps. 68:35; Ps. 73:11; Ps. 73:17; Ps. 74:8; Ps. 77:9; Ps. 77:13; Ps. 77:14; Ps. 78:7; Ps. 78:8; Ps. 78:18; Ps. 78:19; Ps. 78:34; Ps. 78:35; Ps. 78:41; Ps. 80:10; Ps. 81:9; Ps. 83:1; Ps. 84:2; Ps. 85:8; Ps. 86:15; Ps. 89:6; Ps. 89:7; Ps. 89:26; Ps. 90:2; Ps. 94:1; Ps. 95:3; Ps. 99:8; Ps. 102:24; Ps. 104:21; Ps. 106:14; Ps. 106:21; Ps. 107:11; Ps. 118:27; Ps. 118:28; Ps. 136:26; Ps. 139:17; Ps. 139:23; Ps. 140:6; Ps. 146:5; Ps. 149:6; Ps. 150:1; Isa. 5:16; Isa. 8:10; Isa. 9:6; Isa. 10:21; Isa. 12:2; Isa. 14:13; Isa. 31:3; Isa. 40:18; Isa. 42:5; Isa. 43:10; Isa. 43:12; Isa. 44:10; Isa. 44:15; Isa. 44:17; Isa. 45:14; Isa. 45:15; Isa. 45:20; Isa. 45:21; Isa. 45:22; Isa. 46:6; Isa. 46:9; Jer. 32:18; Jer. 51:56; Lam. 3:41; Ezek. 10:5; Ezek. 28:2; Ezek. 28:9; Ezek. 32:21; Dan. 9:4; Dan. 11:36; Hos. 1:10; Hos. 11:9; Hos. 11:12; Jon. 4:2; Mic. 2:1; Mic. 7:18; Nah. 1:2; Mal. 1:9; Mal. 2:10; Mal. 2:11 Most High (05945)(elyon) is a masculine noun meaning Most High, the Highest, upper, highest.ʿElyôn is derived from ʿālāh, "to go up," "to ascend." It is used as a name for God 31 times in the OT. G Lloyd Carr (TWOT page 668) - Elyon I. High, higher, highest, upper, uppermost. ASV and RSV similar. Adjective from ʿālâ "to go up." Cf ʿāl. The word may be taken as one word with two meanings or as two separate nouns. This adjective, derived from ālâ, occurs some twenty-two or twenty-three times. It is used of Israel (Deut. 26:19; Deut. 28:1), the Davidic kings (Psalm 89:27 [H 28]), things (e.g. baskets, Genesis 40:17; rooms, Ezekiel 41:7; gates, 2 Chron. 23:20, etc.), and places (the upper pool, Gihon, Isaiah 7:3; 2 Kings 18:17; upper Bethhoron, Joshua 16:5, etc.), to describe location in space or eminence of position. ‘elyôn II. Most high. One of the names of God, the KJV uses it as a descriptive title. The ASV and RSV capitalize it as a proper name, "Most High." The use of ʿelyôn as a divine name has been a much debated topic in OT study. (See the specific material below under ʿāl. In about one-third of the times it is so used, it appears either adjectivally or in apposition with one of the other divine names. In about two-thirds of the occurrences, ʿelyôn stands alone as a proper name in its own right. One of the basic ideas in Semitic religion generally and the OT particularly is of the exaltedness and overwhelming majesty of God. ʿelyôn, as a divine name signifying the supremacy of the deity, is known from both Ugaritic (ʿly, UT 19: 1855 and Ais WUS), and Phoenician texts appearing there as epithets of the highest gods of the pantheons. In the OT, ʿelyôn appears only in poetry, and reflects the ideas of omnipotence (Psalm 18:13 [H 14]; Lament. 3:38), universality (Psalm 83:18 [H 19]), and/or constancy (Psalm 21:7 [H 8]). Thus the sin of the king of Babylon in Isaiah 14:14 is not that he wanted to become godlike or even a god, but that he aspired to be like the Highest God. ʿelyôn is the place of protection and shelter for Israel (Psalm 9:2 [H 3]; Psalm 91:1, 9), and for her king (Psalm 21:7 [H 8]). In keeping with the Genesis 14 passages, ʿelyôn seems to have a special concern for Zion (Psalm 46:4 [H 5]; Psalm 87:5) even though he is Lord of all heaven and earth. Psalm 73:11 satirically emphasizes the futility of trying to hide from the all-knowing ʿelyôn. The pathos of Psalm 77:10 [H 11] is that it expresses the unthinkable—the omnipotent has become impotent. ʿelyôn occurs in several compounds. 1. ʾēl ʿelyôn. The earliest appearance of ʿelyôn in the OT is in conjunction with the old Semitic appelative ʾēl (q.v.) in the Abraham/Melchizedek story (Genesis 14:18-22). Alt points out that the primary fact about the names compounded with ʾēl is that they seem to be associated with particular holy places (e.g. El Bethel, Genesis 31:13, although this is his only clear example, Albrecht Alt, The God of the Fathers, see Bibliog. p. 11). With El Elyon, however, this is not the case. Genesis 14:19, 22 identifies him as "possessor" (qoneh, q.v.) of all the earth. The RSV follows the LXX ektisen "who created." This perspective clearly precludes El from being considered a nature deity (e.g. Baal), and stresses his total supremacy. Psalm 78:35 (cf. Numbers 24:16) follows this with El Elyon as the most exalted one. 2. YHWH ʿelyôn. This combination occurs in Psalm 47:2 [H 3] and Psalm 97:9 where the common version treats ʿelyôn adjectivally, and in Psalm 7:17 [H 15] in parallel with Yahweh. His exalted position and his total righteousness leave the Psalmist in awe (nōraʾ) of the Great King. 3. ʾĕlōhîm ʿelyôn. This combination occurs only twice. In Psalm 57:2 [H 3], it is in parallel with ʾēl gōmēr which Dahood treats as a proper name, "Avenger God." (Mitchell Dahood Theological Studies, 14:595-97.) Psalm 78:56 (Masoretic Text) links the two words, but Dahood (Psalms II, AB, in loc.) divides the cola between the two, making ʿelyôn objective to the second verb. (Theological Wordbook of the Old Testament - TWOT page 668 Online) Elyon - 31 verses - high(1), most high(30). Gen. 14:18; Gen. 14:19; Gen. 14:20; Gen. 14:22; Num. 24:16; Deut. 32:8; 2 Sam. 22:14; Ps. 7:17; Ps. 9:2; Ps. 18:13; Ps. 21:7; Ps. 46:4; Ps. 47:2; Ps. 50:14; Ps. 57:2; Ps. 73:11; Ps. 77:10; Ps. 78:17; Ps. 78:35; Ps. 78:56; Ps. 82:6; Ps. 83:18; Ps. 87:5; Ps. 91:1; Ps. 91:9; Ps. 92:1; Ps. 97:9; Ps. 107:11; Isa. 14:14; Lam. 3:35; Lam. 3:38 QUESTION - Who was Melchizedek? ANSWER - Melchizedek, whose name means “king of righteousness,” was a king of Salem (Jerusalem) and priest of the Most High God (Genesis 14:18–20; Psalm 110:4; Hebrews 5:6–11; 6:20—7:28). Melchizedek’s sudden appearance and disappearance in the book of Genesis is somewhat mysterious. Melchizedek and Abraham first met after Abraham’s defeat of Chedorlaomer and his three allies. Melchizedek presented bread and wine to Abraham and his weary men, demonstrating friendship. He bestowed a blessing on Abraham in the name of El Elyon (“God Most High”) and praised God for giving Abraham a victory in battle (Genesis 14:18–20). Abraham presented Melchizedek with a tithe (a tenth) of all the items he had gathered. By this act Abraham indicated that he recognized Melchizedek as a priest who ranked higher spiritually than he. In Psalm 110, a messianic psalm written by David (Matthew 22:43), Melchizedek is presented as a type of Christ. This theme is repeated in the book of Hebrews, where both Melchizedek and Christ are considered kings of righteousness and peace. By citing Melchizedek and his unique priesthood as a type, the writer shows that Christ’s new priesthood is superior to the old levitical order and the priesthood of Aaron (Hebrews 7:1–10). Some propose that Melchizedek was actually a pre-incarnate appearance of Jesus Christ, or a Christophany. This is a possible theory, especially given that Abraham received such a visit later, in Genesis 17—18, when Abraham saw and spoke with the Lord (Yahweh) in the form of a man. Hebrews 6:20 says, “[Jesus] has become a high priest forever, in the order of Melchizedek.” This term order would ordinarily indicate a succession of priests holding the office. None are ever mentioned, however, in the long interval from Melchizedek to Christ, an anomaly that can be solved by assuming that Melchizedek and Christ are really the same person. Thus the “order” is eternally vested in Him and Him alone. Hebrews 7:3 says that Melchizedek was “without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest forever.” The question is whether the author of Hebrews means this actually or figuratively. If the description in Hebrews is literal, then it is indeed difficult to see how it could be properly applied to anyone but the Lord Jesus Christ. No mere earthly king “remains a priest forever,” and no mere human is “without father or mother.” If Genesis 14 describes a theophany, then God the Son came to give Abraham His blessing (Genesis 14:17–19), appearing as the King of Righteousness (Revelation 19:11,16), the King of Peace (Isaiah 9:6), and the Mediator between God and Man (1 Timothy 2:5). If the description of Melchizedek is figurative, then the details of having no genealogy, no beginning or ending, and a ceaseless ministry are simply statements accentuating the mysterious nature of the person who met Abraham. In this case, the silence in the Genesis account concerning these details is purposeful and better serves to link Melchizedek with Christ. Are Melchizedek and Jesus the same person? A case can be made either way. At the very least, Melchizedek is a type of Christ, prefiguring the Lord’s ministry. But it is also possible that Abraham, after his weary battle, met and gave honor to the Lord Jesus Himself.GotQuestions.org Related Resources: What is the order of Melchizedek (Psalm 110:4; Hebrews 7:17)? | GotQuestions.org What is the Melchizedek priesthood? | GotQuestions.org Genesis 14:19 He blessed him and said, “Blessed be Abram of God Most High, Possessor of heaven and earth; he blessed: Ge 27:4,25-29 47:7,10 48:9-16 49:28 Nu 6:23-27 Mk 10:16 Heb 7:6,7 Blessed be: Ru 3:10 2Sa 2:5 Eph 1:3,6 high: Mic 6:6 Ac 16:17 possessor: Ge 14:22 Ps 24:1 50:10 115:16 Mt 11:25 Lu 10:21 Genesis 14 Resources - Multiple sermons and commentaries MELCHIZEDEK BLESSES ABRAM He blessed (barak; Lxx - eulogeo) him and said, “Blessed (barak; Lxx - eulogeo) be Abram of God Most High God (el) Most High (elyon; Lxx - hupsistos), Possessor of heaven and earth; NET NOTE - Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.” F B

Gênesis 14

Utley - "a tenth of all" This is the first mention of a numerical concept that develops into the tithe in Leviticus (see SPECIAL TOPIC: TITHES IN THE MOSAIC LEGISLATION). This gesture on Abram's part was a way of thanking YHWH for the victory and acknowledging that He was the victor! By giving this to Melchizedek he was recognizing him as one who truly knew and served the same God who called him from Ur (cf. Gen. 14:22). Blessed (01288) barak is a verb which literally can mean to kneel (to go to one's knees - Camel in Ge 24:11, Solomon in 2Chr 6:13) as contrasted with standing position or even a bowing at the waist). And so barak can refer to an act of adoration sometimes on bended knee. To give divine blessings (Ge 1:22, 9:1-7) To esteem greatly or adore God for His blessings (Ge 24:48, Ps 103:1) To invoke blessings upon another (Ge 24:60, 27:4, 27) The Greek (Septuagint) usually translates barak with the verb eulogeo (from eú = good, well + logos = word. English = eulogize, eulogy = commendatory formal statement or set oration; high praise; to extol) means literally to a good word and so to speak a good word of , to speak well or favorably of someone (especially God - Lk 1:64, 1Cor 14:16) or some thing. To say something commendatory, to praise, to extol. Barak is a frequent verb in Genesis - Gen. 1:22; Gen. 1:28; Gen. 2:3; Gen. 5:2; Gen. 9:1; Gen. 9:26; Gen. 12:2; Gen. 12:3; Gen. 14:19; Gen. 14:20; Gen. 17:16; Gen. 17:20; Gen. 18:18; Gen. 22:17; Gen. 22:18; Gen. 24:1; Gen. 24:11; Gen. 24:27; Gen. 24:31; Gen. 24:35; Gen. 24:48; Gen. 24:60; Gen. 25:11; Gen. 26:3; Gen. 26:4; Gen. 26:12; Gen. 26:24; Gen. 26:29; Gen. 27:4; Gen. 27:7; Gen. 27:10; Gen. 27:19; Gen. 27:23; Gen. 27:25; Gen. 27:27; Gen. 27:29; Gen. 27:30; Gen. 27:31; Gen. 27:33; Gen. 27:34; Gen. 27:38; Gen. 27:41; Gen. 28:1; Gen. 28:3; Gen. 28:6; Gen. 28:14; Gen. 30:27; Gen. 30:30; Gen. 31:55; Gen. 32:26; Gen. 32:29; Gen. 35:9; Gen. 39:5; Gen. 47:7; Gen. 47:10; Gen. 48:3; Gen. 48:9; Gen. 48:15; Gen. 48:16; Gen. 48:20; Gen. 49:25; Gen. 49:28 Genesis 14:21 The king of Sodom said to Abram, “Give the people to me and take the goods for yourself.” persons: Heb. souls, Ge 14:21 Genesis 14 Resources - Multiple sermons and commentaries LET'S TRADE PEOPLE FOR GOODS The king of Sodom said to Abram, “Give the people to me and take the goods for yourself.” Hebrew = "Give me the soul, and take thou the substance." The king of Sodom said, in effect, “Give me the persons; you take the material things.” “Let us be as watchful after the victory as before the battle,” -- Andrew Bonar. So Satan still tempts us to be occupied with toys of dust while people around us are perishing. Abram replied that he wouldn’t take anything from a thread to a sandal strap. Forever after, when anybody would say, “That man Abram is certainly a wealthy man. God has blessed him,” I think that the king of Sodom would have said, “Blessed him, my foot! God didn’t bless him. I gave it to him; I’m the one who made him rich!” Abram knew that. Abraham refused to take anything from the king of Sodom, lest he become obligated to him. By this Abraham demonstrated his total allegiance to the Most High God and rejected any attempt by the king of Sodom to assume the role of overlord and make Abraham his vassal. Abraham took only food for his men and gave his allies liberty to accept the spoils due them. John

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Utley - "I will not take a thread or a sandal thong or anything that is yours" This hyperbolic language is typical (cf. NIDOTTE, vol. 3, p. 120) of Ancient Near Eastern bartering language (cf. Genesis 23). It is an idiom for "taking nothing." Clothing was one of the spoils of battle. Abram wanted to make it perfectly clear, he was not entering or had never been in a covenant relationship with the king of Sodom. Matthew