Adventist International Institute

of Advanced Studies

UNDERSTANDING THE PHRASE “NEITHER BEGINNING

OF DAYS NOR END OF LIFE”
IN HEBREWS 7:3

A Term Paper

presented in partial fulfillment

of the requirements for the class

NTST 512 BIBLICAL HERMENEUTICS

by

Angelito G. Langit

December, 2017
 TABLE OF CONTENTS

Chapter

1. INTRODUCTION ……………………………………………………………….1
Statement of the Problem...………………………………………………2
Purpose and significance of the Study…………………………….……..2
Limitation and Delimitation……………………………………………...5
Presupposition………………………………………………………….…3
Methodology and Procedure…………………………...………………...3
Literature Review ………………………………………………………..3

2. HISTORICAL BACKGROUND……………………………………….…….….6
Authorship…………………………………………………………….….6
Date……………………………………………………………………....7
Setting………………………………………………………………….…8
Audience……………………………………………………………….…9
Purpose…………………………..………………………………………10

3. TEXTUAL ANALYSIS…………………………………………………………11
Literary Context………………………………………………………….11
Wider Context……………………………………………………11
Immediate Context……………………………………………….12
Literary Analysis…………………………………………………………13
Pericope…………………………………………………………..13
Genre……………………………………………………………..14
Structure………………………………………………………….14
Grammatical/Morphological Analysis………………………………...…15
Etymological Analysis……………...……………………………………16
Syntactical Analysis…………………………...…………………………18

4. THEOLOGICAL IMPLICATION………………………………………………19

5. SUMMARY & CONCLUSION…………………………………………………20

Summary……………………...…………………………………………20
Conclusion……………………………………………………………….21

ii
APPENDIX ……………………………………………………………………………..22

BIBLIOGRAPHY……………………………………………………………………….24

iii
 CHAPTER 1

INTRODUCTION

In the New Testament Books and Epistles, Hebrews is one of the book/epistle

who mentions many things about the Old Testament practices, places and characters (1:1,

2:16, 17; 3:2-5; 4:4, 8, 5:1, 6; 6:19, 8:8, 10; 9:2, 3; 10:11; 11:5, 6; 12:22; 13:11). It seems

that the author is trying to “reviews of Israel’s history. Thus one of the issues of Hebrews

will be given an attention in this paper. The statement, “neither beginning of days nor end

of life” in Hebrews 7:3 is a passage that Bible Scholars torn apart on the identity of

Melchizedek.

According to Simon Kistemaker, that Melchizedek was a historical figure in the

author’s opinion, but because of its missing genealogy he might be representing Jesus.1

Craig R. Koester stated that a person without genealogy discredit the priesthood and can’t

serve. The description “no beginning days nor end of life” (7:3b) is all about the

divinity.2 While James L. Kugel insists that Melchizedek in Hebrews was an angel. For

Kugel this name means “king of salem” and have a special task to bring the judgment of

God (Ps. 110:6).3 But William Lane argued with their views and says that the form of

1
Simon J. Kistemaker, New Testament Commentary: Exposition of Hebrews. (Grand Rapids:
Baker Book House, 1953-2001), 185.
2
Craig R. Koester, Hebrews, The Anchor Bible (New York: Doubleday, 2001), 348.
3
James L. KUGEL and James L. Kugel, Traditions of the Bible: A Guide to the Bible As It Was at
the Start of the Common Era (Harvard University Press, 2009), 280.

1
7:1-10 is homilitical and Melchizedek in vs.1 was the person in Genesis 14:18 who met

with Abraham.4 Melchizedek is described as having no apparent human lineage and as

being eternal. A cursory reading of the text leads to this understanding. Of special interest

in this current study is v.3 where scholars have different understanding regarding the

characteristic of Melchizedek.

Statement of the Problem

Bible scholars have different interpretation of the phrase “neither beginning of

days nor end of life” in Hebrews 7:3. Does the phrase implied that Jesus and Melchizedek

are one and the same person? Or Melchizedek only a type of Jesus Christ?

Purpose and Significance of the Study

The purpose of this study is to discover the main intention of the author. This

research, desires to explore the important messages of God in Hebrews. This paper aims

to gives an implication from their situation to the present situation.

Limitation and Delimitation of the Study

The study about Melchizedek covered the entire scripture. In this sense the

researcher try to focus only of the statement “no beginning of days or end of life” in vs. 3

in connection to the relationship between Jesus and Melchizedek. The focus of this piece

may not attempt to deal with the Old Testament study.

4
William L. Lane et al., Hebrews 1 - 8, Nachdr., Word biblical commentary [general ed.: David A.
Hubbard; Glenn W. Barker. Old Testament ed.: John D. W. Watts. New Testament ed.: Ralph P. Martin] ;
Vol. 47,A (Nashville: Nelson, 2009), 158.

2
 Presupposition

This study believes that the Bible stand alone as the authoritative documents in

every interpretation. Hence, the interpretation of this paper is under the scrutiny of the

scripture. The researcher disputed the contributions of traditions, experiences, and

science in dealing with text.

Methodology and Procedure

This research will apply the Historical-Grammatical methodology. Some

Exegetical procedure will be deal in order to come up with a clear understanding. In

Chapter 1, introduction, statement of the problem, purpose and significance of the study,

limitation and delimitation, presupposition, methodology and procedure, and the

literature review will be presented.

Chapter 2 will discover the back ground of the book which includes; the

authorship, audience, date, setting, and purpose of the letter. Chapter 3 will be the

textual analysis which is divided into two; the literary context and the literary analysis.

Followed by chapter 4 which is theological implication and the last one is summary and

conclusion in chapter 5.

Literature Review

The understanding of Hebrews 7:1-3 regarding the statement of the author “no

beginning of days or end of life” in line with the identity of Melchizedek within the

context will be given in this part. There are two views which will be given more attention

base on their understanding.

3
According to Craig Koester a person without genealogy, “no beginning of days nor end

of life (7:3b) is clearly a reference to the “divinity not of humanity of Christ.”5 He argued

that he was “uncreated in the past and perishable in the future.”6 David Rembert pushes

that the idea that Melchizedek in 7:1 is Jesus Christ for the phrase in Heb.7:1 “king and

priest” meant that there is an exclusivity in this unique office that can only applied to

Jesus.7 Jesus Christ as the Messiah, is the only one who would indeed make

righteousness and bring peace for the people of God. Therefore for Guthrie,

Melchhizedek is no other than Christ.8 As a back-up with this, Peter T. O’brien if

Melchizedek is purely human, the point of the author of Hebrews can be discredited

within the Graeco-Roman context.9

In other way, George Knight alleged with such conviction that there’s no

possibility in 7:4-10 that Melchizedek is a divine being based on the phrase in 7:3 “eis to

dienekes” which also means forever or eternity.10 Knight summarizes the discussion by

stating that the issue in chapter 7 is not the superiority of Melchizedek, but the superiority

of Christ in the order of Melchizedek.11 The allusion to the Genesis account of

Melchizedek is also favored by Fred Horton. He argued that this person (Melchizedek)

5
Koester, Hebrews, 348.
6
Ibid., 349.

David E. Rembert, What’s His Name? (Xulon Press, 2009), 193.

7

8
George H. Guthrie, Hebrews, NIV application commentary (Grand Rapids, MI: Zondervan,
1998), 253.
9
Peter Thomas O’Brien, The Letter to the Hebrews, Pillar New Testament commentary (Grand
Rapids, Michigan: William B. Eerdmans Publishing Company, 2010), 248.
10
George R. Knight, Exploring Hebrews: A Devotional Commentary (Hagerstown, MD: Review
and Herald, 2003), 255–256.
11
George R Knight, Ellen White’s World (Hagerstown, Md: Review & Herald Pub, 1998), 166.

4
in 7:1-3 a priest-king, is not only associated to Abraham, but is also associated to Moses

in the person of Jetro, whose genealogy was not also given and yet was described as both

a priest and an important figure in Moses’ administration.12

Paul Michael Vacca says, it’s not about the equality between the two figures but

by appointments. Vacca offered both Genesis 14:18-20 and Psalms 110:4 to understand

that the historical Canaanite human being who became both king and priest not because

of his lineage but because of God’s appointment.13 In addition, William Lane supports

the historical ascription to Melchizedek. He contends that the author of Hebrews’ mind is

in Genesis and the thing is that he just wants to introduce and expound the “new and

profound concept of the priesthood of Christ implicit in the oracle of Ps. 110:4.14

12
Fred L. Horton, The Melchizedek Tradition: A Critical Examination of the Sources to the Fifth
Century A.D. and in the Epistle to the Hebrews (Cambridge University Press, 2005), 154.

Paul Michael Vacca, “An Analysis and Exposition of Hebrews 7:1-10,” (Criswell Theological
13

Review 10, no.1, Sept. 1, 2012:99-106), 100.

14
Lane et al., Hebrews 1 - 8, 171.

5
 CHAPTER 2

BACKGROUND OF THE STUDY

Authorship

The book of Hebrews in one of the interesting letter in the New Testament. This is

unique not because of the content but because of the unknown author. Scholars tried to

locate who he is so Paul, Luke, Clement of Rome, Barnabas, Priscilla, Jude, Apollos,

Philip, and Silvano are suggested being possible to be the author for Hebrews.15 But the

western and eastern church proposes and agreed that it was Paul’s letter.16 This

acceptance arises to some scholars who strongly disagree of Paul’s authorship. Luke T.

Johnson stated that Pauline epistles is different from Hebrews and it impossible that Paul

is the author, in fact he always address to his name.17 Some scholars doubted that it was

of Paul for the Pauline Epistles in the first part his name was always in attached (Rom.

1:1, 1 Cor. 1:1, Gal. 1:1, 1 Tim. 1:1, Philemon 1:1, etc.).

In addition, Peter T. O’brien expresses that the writing, Greek words, and styles

are different from his letters.18 But in other way Craig R. Koester says that Paul and

Timothy had a close relationship and Timothy was mention in (Heb. 13:23). Koester

added that the thought “all things were created” (Heb 10:11-4; 1 Cor 8:6; 2 Cor 4:4), “his

suffering and death, yet exalted by God” (Heb 2:9; Rom 8:34; Phil 2:5-11), and

15
Guthrie, Hebrews, 23.
16
J. H. Davies, ed., A Letter to Hebrews, The Cambridge Bible commentary on the New English
Bible (Cambridge: Cambridge University Pr, 1973), 10.
17
Luke Timothy Johnson and Daniel J. Harrington, Hebrews, Sacra pagina series v. 13
(Collegeville, Minnesota: Liturgical Press, 2007), 40.
18
O’Brien, The Letter to the Hebrews, 5.

6
“instituting the new covenant” (Heb 7:19; 8:6-13; 2 Cor 3:1-18) are the parallel thing

emphasizing the one authorship.19 According to Merrill C. Tenney the phrase “righteous

shall live by his faith” (10:38), is similar in Paul’s words in Romans 1:17 and Galatians

3:11.20 Ray C. Stedman agrees that the wordings may disqualify but the theology and

messages were related to his writings. He further aver that Paul wrote it in OT language

and Luke translated it to NT language.21 The researcher believe that Paul is the author of

the book though scholars can’t deny that Paul has a secretary/ secretaries (Rom 16:22).

Date

Scholars are trying to fix weather it was written before or after the destruction of

the temple. However Peter O’brien tried to argue that this happen before the destruction

base on Heb. 10:2 where Paul says, “Otherwise, would they not have stopped being

offered?”22 Here the author figure out that they are still offering in the temple. M. L.

Andreasen believe that Hebrews had written before the destruction of the temple in

Jerusalem.23 He cited in Heb. 7:28 says, “The law made men high priest” which can be

applied to a present time only. And the other one is his last visit to the temple of

Jerusalem where thousands of Jews are worshiping.24

19
Koester, Hebrews, 42.
20
Merrill C. Tenney, ed., Zondervan Pictorial Encyclopedia of the Bible (Grand Rapids, MI:
Zondervan, 1977), 358.
21
Ray C. Stedman, Hebrews, The IVP New Testament commentary series (Downers Grove, Ill.,
U.S.A: InterVarsity Press, 1992), 10.
22
O’Brien, The Letter to the Hebrews, 19.
23
M. L. Andreasen, Daegeuk Nam, and M. L. Andreasen, The Book of Hebrews (Washington, DC:
Review and Herald Publishing Association, 1982), 40.
24
Ibid.

7
 The indication of Jewish sacrificial practices in Hebrews and priestly role may

illustrate that it was written in pre-A.D. 70.25 In other scenario Christian believers

experienced the tribulation and great persecution under Emperor Nero in A.D. 64

(10:32).26 In addition with this, Guthrie says that it in the midst of A.D. 60 the believers

experiencing “publicly exposed to insult and persecution” (10:33 NIV) when the clash

arose between Rome government and Jewish Christians where results of Claudius

removal.27 Brooke Foss Westcott, strongly claimed that Hebrews had written before

A.D. 70 or specifically in the midst of A.D. 64 and A.D. 67.28

Setting

The letters tells us also that a number of the community members possessed

property worth confiscating (Heb 10:32-34)… During this time the non-Christians which

are there good neighbors are become their threat now (10:32-34).29 The author elaborate

the experiences of Christians devastation under the command of Nero.30 According to

Peter T. O’brien, Paul met Aquilla who traveled from Italy together with his wife because

25
Knight, Exploring Hebrews, 20.
26
Healy, Hebrews, 22.
27
Guthrie, Hebrews, 22–23.
28
“In order to place the Epistle in its historical setting it may be added that Nero was in Greece at
this time, endeavoring to enter into the old spirit Greek art; Apollonius of Tyana was teaching at Rome.
The fire at Rome, which first brought the Christians into popular notice, took place in A.D. 64, and St Paul
was martyred in the next year. See Brooke Foss Westcott, The Epistle to the Hebrews: The Greek Text with
Notes and Essays, Second edition. (Grand Rapids, Michigan: William B. Eerdmans Company, 1892), xlii.
29
“The author recalls no martyrs (see Heb 12:4) but paints a picture of ‘a severe contest of
sufferings’ (Heb 10:32), including insult, physical assaults, public disgrace, imprisonment and and
confiscation of goods.” See David Arthur DeSilva, An Introduction to the New Testament: Contexts,
Methods & Ministry Formation (Downers Grove, Illinois: InterVarsity Press, 2004), 779.

O’Brien, The Letter to the Hebrews, 16.

30

8
Claudius ordered the Jewish Christians to leave Rome.31 The book of Hebrews provides

information’s that the followers of Christ experienced “Persecution” (10:33), “Hostility”

(12;3), and “Torture” (13:3).

Audience

The Epistles to the Hebrews has a controversial issue about to whom the letters

are intended to be. To identify weather the recipients are Jewish or Gentiles is a debatable

thing. However, passages suggested that the readers are Christians (Heb. 3:6, 14; 4:14;

10:23). George Guthrie stressing up in acts 2:10 that the people who receive the message

was Jewish in Rome (Acts 18:2; Heb.13:24).32 To be specific, George Knight tells that

they are Jewish Christians for a lot of allusions, character, and norms are related to O.T.33

Mary Healy says that it is unrealistic thing to refer this book to the Gentiles, in fact the

author itself uses Old Testament typology and the audience are aware of the Old

Testament customs (7:1-3; 4:9; 5:1-6).34 However according to William Lane the

Christians in Rome are originally Jewish which Paul’s is intended to reach out.35 The

comparative description of Levitical priesthood to the other in the line of Melchizedek,

31
Ibid., 17.
32
Guthrie, Hebrews, 20–21.
33
Knight, Exploring Hebrews, 20.
34
Mary Healy, Hebrews, Catholic commentary on sacred scripture (Grand Rapids, Michigan:
Baker Academic, a division of Baker Publishing Group, 2016), 20.
35
Lane et al., Hebrews 1 - 8, lix.

9
the change of priestly order, and the new covenant in Hebrew 7 understandable that they

are well familiar with it.36

Purpose of the Letter

The author of Hebrews describes his letter as the “word of exhortation” (13:22) or

word of encouragement. M. L. Andreasen says the church/believers needed help for the

imperial armies of Rome may harm them and the church may “scattered” and “flee.”37

Which means his intention is to “encourage those who are faltering spiritually.”38 He

noticed that the believers may decline their faith because of the persecutions that they are

experiencing (10:33-34). Donald A. Hagner pointed out that this book was written to give

warning for not turning back to their old ways.39 6:4-6 and 10:26-28 emphasize the

danger of apostasy. George Knight states that this book is a “preeminent” about our

Savior Jesus Christ40 who intercede to those who continually trust him (7:25). In

addition, Knight’s culminate that salvation that Christ was offered is a thing that

individual should keep on which is the focal point in the book of Hebrews.41

36
Donald Guthrie, New Testament Introduction, 3rd ed. rev. (Leicester, England: Inter-Varsity,
1970), 700–701.
37
Andreasen, Nam, and Andreasen, The Book of Hebrews, 31.
38
George H Guthrie, Douglas J Moo, and Clinton Arnold, Hebrews, James (Grand Rapids, Mich.:
Zondervan, 2007), 7.
39
Donald Alfred Hagner, Hebrews, New International biblical commentary 14 (Peabody, Mass:
Hendrickson Publishers, 1990), 11.
40
Knight, Exploring Hebrews, 15.
41
Ibid., 14.

10
 CHAPTER 3

TEXTUAL ANALYSIS

Literary Context

This section digs the literary analysis of the passage. The priestly office in the

surroundings of 7:1-3 will be given an attention in this part. The discussion is divided

into two general parts. The first part deals the wider context which the questioned

passage covered. And the second part examines the immediate context of the passage.

Wider Context

The expression “neither beginning of days nor end of life” in Heb 7:3 which is

part of a sentence in Hebrews 7:1-3. The concept here about who Melchizedek is, as far

as his priesthood is concern had covered to Chapter 4-9. Chapter 4:14-16 Gives an

encouragement that theirs an assurance in Christ the merciful High Priest. Chapter 5 is

the sections were the Jewish priest describe as a sinful being (vv. 2-3). In this context,

God the Father appointed Jesus the perfect priest (v. 9). Before Chapter 7 entered, and it

is the last portion of Chapter 6, Christ was introduced as a “priest forever.” Furthermore,

Chapter 8 portrayed to Jesus as the High Priest in the Most Holy Place (8:1-2) where he

presented His blood as a sacrifice for humans’ sins (Heb 8:3). And Chapter 9 presented

the High Priest which is not Melchizedek but Jesus himself (vv. 2, 3, 11).

Moreover the Author uses motif of comparison in his writings:. Melchizedek

could not be Jesus, vice versa base on the outline. He explains that First, he presents the

earthly and heavenly sanctuary (8:2, 5). Second, high priests entered into the earthly

sanctuary, while Jesus entered into heavenly sanctuary (9:1-6, 11-13). Third, the author

11
recalls the animals’ sacrifices on earthly sanctuary which is pointing to Jesus as the final

sacrifice (10:1-10)by the Levitical law, only in the line of Levi could be qualify to serve

in the sanctuary as priests (7:5). However the writer’s uses Melchizedek as an illustration

to point out to Jesus that He is not in the line of Levi but of Judah (7:13, 14).

Immediate Context

The statement of the problem belongs in this section (7:1-28) were this part

divided into two parts. First, Chapter 7:1-14 converge with the priesthood of Melchizedek

and the Levitical law concerning the succession of priestly office. While Chapter 7:15-28

open up the New Priest which is not belongs to the line of Levites. Chapter 7 gives hint

that this is a homiletical passage because of the words “you” and “we” (v. 4). The

interesting point here is that, Paul tried to introduce first the identity of who Melchizedek

is (vv. 1-4). The ἀφωμοιωμένος act as an adverbial word that the author use “to compare”

something (7:3).42 Thus the “ὁ Μελχισέδεκ” which is the main subject in this context but

the authors main intention is in Christ(7:1-3, 17, 24, 28). And then the writer amplified

that truly Melchizedek is a priest but by Levitical order/law it should not be (Gen 14:18,

7:5-11).

Now, in 7:15-28 the author divert from Melchizedek to Jesus. In this portion the

author mentions some important facts about the other priest: First, Jesus is a priest not in

the line of Levi (vv. 15-18). Second, “Jesus the guarantee of a better covenant” (v. 22).

Third, Christ the interminable priest (v. 24). Fourth, He is the perfect priest (v. 26).

42
Henry George Liddell and Robert Scott, eds., A Greek-English Lexicon, Rev. and augm. ed.
(Oxford: Clarendon Pr, 1996).

12
Finally, Paul explicate that Jesus is the High Priest at the same time offered His life

(v.27).

Literary Analysis

This segment values the periscope of the passage, genre of the book, and structure

of Hebrews 7:3. To come up with a good understanding on its style of writing. A careful

study of unit of a said passage, the section where the problem appeared and the style of

writing is the intention in this tranche.

Pericope

Hebrew chapter 7 has two important part. The priesthood of Melchizedek (vs. 1-

14) and the priesthood of Christ (vs. 15-28). Kenneth Schenck is in a right tract when he

amplifies that the book of Hebrews prefigure the enthronement of Christ.43 In another

way Chapter 7:1-3 is a section that the main subject is Melchizedek because of the article

place before him “ὁ Μελχισέδεκ.” The phrase, “Neither beginning of days nor end of

life” describes to Melchizedek. Verse 3 are words which acts as appositives or

parenthetical thoughts in a Verse 1. Thus Hebrews 7:1-3 is a single literary unit.

Kenneth Schenck, “Keeping His Appointment: Creation and Enthronement in Hebrews,”

43

Journal for the Study of the New Testament 66 (June 1997): 91–92, accessed December 13, 2017, .ATLA
Religion Database with ATLASerials, EBSCOhost.

13
 Genre

The book of Hebrews makes sense that this is “exhortation” as what the author

says (13:22). In addition, the Catchwords “we,” “us,” and “you” gives a strong evidence

that he is present (1:2, 5, 13; 2:1, 3, 12, 13; 3:1, 6, 9; 5:5, 11; 6:20; 7:14; 10:5; 13:21,23).

Furthermore, Mary Healy confer that the author gives the messages verbally (5:11; 11:32;

6:9, 8:1).44 In this contention, the genre sound exposition of sermon and end to an epistle

type.45

Structure

The diagram of Hebrews 7:1-3 will be presented below that may shade lights

from the statements of the problem. Though this paper may focus on verse three, but

verses 1 and 2 will help to justify the arguments. The author make an introductory

priesthood base on the priesthood of Melchizedek.

1 Οὗτος γὰρ ὁ Μελχισέδεκ, βασιλεὺς Σαλήμ, ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου, ὁ

συναντήσας Ἀβραὰμ ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων καὶ εὐλογήσας αὐτόν,

2 ᾧ καὶ δεκάτην ἀπὸ πάντων ἐμέρισεν Ἀβραάμ, πρῶτον μὲν ἑρμηνευόμενος βασιλεὺς

δικαιοσύνης ἔπειτα δὲ καὶ βασιλεὺς Σαλήμ, ὅ ἐστιν βασιλεὺς εἰρήνης,

3 ἀπάτωρ ἀμήτωρ ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν μήτε ζωῆς τέλος ἔχων,

ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ, μένει ἱερεὺς εἰς τὸ διηνεκές.

44
Healy, Hebrews, 23.

O’Brien, The Letter to the Hebrews, 23.

45

14
 Base on the structure the “ὁ Μελχισέδεκ, βασιλεὺς, ἱερεὺς” considered as a

complex subject. And the “ὁ συναντήσας, εὐλογήσας, ἔχων, ἀφωμοιωμένος” is a verb

participles. According to Daniel Wallace, these participles are “dependent clause” in this

fragment base on the rules.46 Moreover the statement, “Neither beginning of days nor end

of life” is an adjectival phrase who pointed out to Melchizedek.

46
Daniel B. Wallace, Greek Grammar beyond the Basics: An Exegetical Syntax of the New
Testament (Grand Rapids, MI: Zondervan, 1996), 660–665.

15
Translation: “Neither beginning of days, nor end of life.”

Hebrews 7:3b

“Μήτε ἀρχὴν ἡμερῶν ,μήτε ζωῆς τέλος.”

Morphosyntactical and Etymological Analysis

Hebrews 7:3b is the middle part of v.3. The entire verse exists to gives

information about Melchizedek. The first word “mήτε” is a conjunction coordinating and

can be translated “neither”, “nor”, “either.”47 This word appeared 34 times in the NT, and

twice in the book of Hebrews.48 The second “ἀρχὴν” is a noun, accusative, feminine,

singular, common and can be translated as “beginning,” “start,” “ruler,” “authority,”

“domain,” “jurisdiction,”49 “magistracy,” “commencement,” “rule,” “origin,”

“principality.”50 This word in Hebrews usually used in connection to God (1:10; 2:3;

3:14; 5:12; 6:1). But in 7:3 this expression use to describe on Melchizedek genealogy.

This term “ἀρχὴν” appeared 55 times in the NT, and 6 times in book of Hebrews.51 In the

context of 7:3 “beginning” is the preferred one. Third word, “ἡμερῶν” is a noun,

genitive, feminine, plural, common and can be translated as “present,” “age,” “time,”

47
Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature,
649.
48
James Strong, New Strong’s Exhaustive Concordance of the Bible: With Main Concordance,
Appendix to the Main Concordance, Hebrew and Aramaic Dictionary of the Old Testament, Greek
Dictionary of the New Testament, Comfort print ed. (Nashville: T. Nelson Publishers, 1995), 1631.
49
Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature,
137-138.
50
Joseph Henry Thayer, ed., A Greek-English Lexicon of the New Testament = Grimme’s Wilker
Clovis Novi Testamenti (Grand Rapids, Michigan: Baker, 1977), 746–747.
51
Strong, New Strong’s Exhaustive Concordance of the Bible, 1600.

16
“length of life,” “maturity,” “hours,” “months,” “years,” and “days.”52 This word

appeared 389 times in the New Testament and 18 times in the book of Hebrews.53 In the

context of Melchizedek’s genealogy “days” is the appropriate.

The fourth is “τέλος” is a noun, accusative, feminine, singular, common, this

word could be, “conclusion,” “close,” “goal,” “finally,” “rest,” “remainder,”

“termination,” “cessation,” “end,” “outcome,”54 “consummation,” “closing,” “destiny,”

“fulfillment,” “realization”55 This expression appeared 40 times in NT and four times in

Hebrews.56 The possible meaning would be “end” in the context of Melchizedek

priesthood. The last one, ζωῆς is noun, genitive, feminine, singular, common and this can

be translated as “universally,” “life,” “vital spirit,” “breath,” “living soul,” “life,”

“emphatically.”57 This word appeared 135 times in the NT and 2 times in the book of

Hebrews.58 In this context “life” should be suitable word.

Thayer, A Greek-English Lexicon of the New Testament = Grimme’s Wilker Clovis Novi
52

Testamenti, 277–278.
53
Robert Young, Analytical Concordance to the Holy Bible, 8th ed. (Guilford: United Society for
Christian Literature, 1939), 232–234.
54
Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature,
998-999.
55
William D. Mounce, The Analytical Lexicon to the Greek New Testament (Grand Rapids, MI:
Zondervan Pub. House, 1993), 447.
56
Young, Analytical Concordance to the Holy Bible, 298.

Thayer, A Greek-English Lexicon of the New Testament = Grimme’s Wilker Clovis Novi
57

Testamenti, 273–274.
58
Strong, New Strong’s Exhaustive Concordance of the Bible, 837–839.

17
 Syntactical Analysis

Μήτε ἀρχὴν ἡμερῶν unknown μήτε ζωῆς τέλος

________________________________________________________________________

Conjunction Noun Noun Subject Conjunction Noun Noun

Neither beginning of days unknown nor life end

Appositives or parenthetical thoughts

________________________________________________________________

The syntactical formation of this clause shows that all of these are appositives or

parenthetical thoughts’. This means that the entire verse referred to Melchizedek. This

structure gives hints that the main subject is missing. As far as Greek language is concern

Hebrews 7:1-3 is a single sentence and the subject is ὁ Μελχισέδεκ in v.1.59 The

historical Melchizedek who appeared to Abraham in Gen.14:22 are the person Pauls’

describing here.

59
Some Bible translations tried to change the structure of verses. They divided it into sentences
(ESV, NIV, NASB) which create a chaos however the (NKJV and KJV) are in a right structure. See
Thomas Newberry, The Englishman’s Greek New Testament (Grand Rapids, MI: Zondervan, 1979), 568.

18
 CHAPTER 4

Theological Implication

The mysterious being that appeared to Abraham (Gen. 14:18) is the person that

the author of Hebrews is trying to introduce. He gives this emphasis which is a

“complex” in some point to the Jewish Christians for a very important purpose.60 The

author uses the persona of Melchizedek in Hebrews to inform them the ministry of Christ

in the heavenly sanctuary (4:15; 8:2). Christians should understand that Jesus Christ is the

focal point of Hebrews.61 From chapter 1-13, Christ is the main subject.

Furthermore, the author explicates that Jesus, the perfect high priest (7:25-28),

who sacrifice His life for the salvation of the fallen world (7:27). His death “open a new

and life-giving way” to all sinners who sincerely follow Him (10:20). Christ now is in

heavenly sanctuary (9:14), in the “right hand of God” to cleanse us (10:12). His presence

there is a representation of a human race, and a High Priest who cleanse the sins of

humanity by His own blood (Heb. 10:10; 1 Pet. 1:19; rev. 5:12). Christ invitation now is

“to come boldly to the throne of our gracious God” (4:16). “The coming of Christ

uncovers the true nature of the old system of priesthood and law”62

60
Herbert W. Chilstrom, Hebrews--a New and Better Way (Philadelphia: Fortress Press, 1984),
36–37.
61
William G. Johnsson, Hebrews: Full Assurance for Christians Today, The Abundant life Bible
amplifier (Boise, Idaho: Pacific Press Pub. Association, 1994), 131.
62
Chilstrom, Hebrews--a New and Better Way, 38.

19
 SUMMARY AND CONCLUSION

Summary

One of the figures mention by the author is Melchizedek. Bible Scholars are

divided in understanding the statement, “neither beginning of days nor in of life.” Some

believe that this phrase refers to Jesus Christ because of the absence of the genealogical

record having without father nor mother. However, some insist that Melchizedek is only

a historical person whom Abraham gave tithe.

The historical background of Hebrews presents that Paul is the author of the book.

Scholars suggest that the dating was before the destruction of the temple in Jerusalem.

The letters intentions are to warn and encourage the Jewish Christians who suffered

persecution in Rome under the leadership of Nero. Paul’s desires are to encourage them

to look forward on Jesus Christ in the midst of maltreatments.

Though the Book of Hebrews pictured the important ministry of Christ in the

heavenly sanctuary but in the context of Hebrews 7:1-3, it was Melchizedek that Paul are

talking about. Following that verse Paul are now concluding to the High Priest which is

Jesus. Thus the phrase “neither beginning of days nor end of life” referred to

Melchizedek genealogy.

20
 Conclusion

Hebrews is one of the letters in the New Testament that tackles more on Israelites’

history. One of them is Melchizedek, whom Abraham encountered. The author of

Hebrews gives more prominence on Melchizedek life. Paul describes him as “neither

beginning of days nor end of life.” The absence of his genealogy makes some scholars

conclude that he is Jesus.

Base on the study, analysis, and background, there are three things that Paul is

emphasizing. First, though the bigger picture of Hebrews presents the important ministry

of Christ to the Heavenly sanctuary being a High Priest. But this phrase “neither

beginning of days nor end of life” refers the genealogy of Melchizedek. Second,

Melchizedek cannot be Christ because of the word “ἀφωμοιωμένος” to compare. The

author uses the motif of comparison: “Melchizedek priesthood and Christ priesthood,”

“earthly and heavenly sanctuary,” “priests entered into the earthly sanctuary, while Jesus

entered into heavenly sanctuary,” “animal sacrifices on earthly sanctuary and Jesus as the

final sacrifice” (7-10).

Third, Melchizedek become the illustration in chapter 7 and come up with the

conclusion to the Priesthood of Christ, which is the fulfillment of Melchizedek

priesthood. Melchizedek’s priesthood like Christ which is not belong to the tribe of Levi

yet become a priest. They become a priest “not on the basis of a regulation as to his

ancestry but on the basis of the power of an indestructible life (7-15-17).” It was God

who appointed them.

21
 APPENDIX

Grammar / Morphological Analysis

Hebrews 7:3b

“Μήτε ἀρχὴν ἡμερῶν ,μήτε ζωῆς τέλος.”

Translation Hebrew Root Morphology Meaning(s) Occurrences

Word And
Etymology
Neither μήτε μήτε Conjunction Neither, nor, either63 34/264
Coordinating
ἀρχὴν ἀρχὴν Noun, Beginning, start, ruler, 55/667
Beggining Accusative, authority, domain,
Feminine, jurisdiction,65 magistracy,
Singular commencement, rule,
Common origin, principality66

Days ἡμερῶν ἡμέρα Noun, Present, age, time, length 389/1869

genitive, of life, maturity, hours,
feminine, months, years, day68
plural,
common

Nor μήτε μήτε Conjunction Neither, nor, either70 34/271

63
Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature,
649.

Strong, New Strong’s Exhaustive Concordance of the Bible, 1631.

64

65
Frederick W. Danker, Walter Bauer, and William Arndt, A Greek-English Lexicon of the New
Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000),
137–138.
66
Thayer, A Greek-English Lexicon of the New Testament = Grimme’s Wilker Clovis Novi
Testamenti, 746–747.

Strong, New Strong’s Exhaustive Concordance of the Bible, 1600.

67

Thayer, A Greek-English Lexicon of the New Testament = Grimme’s Wilker Clovis Novi
68

Testamenti, 277–278.
69
Young, Analytical Concordance to the Holy Bible, 232–234.
70
Danker, Bauer, and Arndt, A Greek-English Lexicon of the New Testament and Other Early
Christian Literature, 649.

Strong, New Strong’s Exhaustive Concordance of the Bible, 1631.

71

22
 Coordinating
End τέλος τέλος Noun, conclusion, close, goal, 40/474
Accusative, finally, rest, remainder,
Neuter, termination, cessation, end,
Singular, outcome,72 consummation,
Common closing, destiny,
fulfillment, realization73

Life ζωῆς ζωή Noun, universally, life, the vital 135/276

genitive, spirit, the breath of, living
feminine, soul, life, used
singular, emphatically75
common,

72
Danker, Bauer, and Arndt, A Greek-English Lexicon of the New Testament and Other Early
Christian Literature, 998–999.
73
Mounce, The Analytical Lexicon to the Greek New Testament, 447.
74
Young, Analytical Concordance to the Holy Bible, 298.

Thayer, A Greek-English Lexicon of the New Testament = Grimme’s Wilker Clovis Novi
75

Testamenti, 273–274.

Strong, New Strong’s Exhaustive Concordance of the Bible, 837–839.

76

23
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25
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26