Actually, Melchizedek Tithed to Avram
GEN.14.20
For centuries, the traditional interpretation of Genesis 14:20 has held that Abram tithed to Melchizedek—a reading reinforced by the New Testament’s typological use of the passage in Hebrews 7. However, a close examination of the Hebrew text, supported by ancient translations (LXX, Syriac Peshitta, Latin Vulgate), medieval and rabbinic Jewish tradition (Radak, Chizkuni, Chatam Sofer, Meir Simcha of Dvinsk, the Zohar, and the Babylonian Talmud), and ancient Near Eastern (ANE) cultural context, reveals that Melchizedek—not Abram—was the giver of the tithe. This article argues that the traditional view is a later theological construct, retrojected onto the text, and that the original narrative portrays Melchizedek as a servant-leader who blesses Abram and transfers patriarchal authority through a symbolic gift. By reclaiming the text’s original meaning, we uncover a richer, more coherent narrative that aligns with Torah ethics, Jewish mysticism, and Yeshua’s teachings on humility and service.
Introduction
The story of Melchizedek and Abram in Genesis 14 has long been a focal point of theological debate, particularly due to its reinterpretation in Hebrews 7 as a typological prefiguration of Christ’s priesthood. However, the traditional reading—that Abram tithed to Melchizedek—rests on shaky textual ground. This article examines the Hebrew text of Genesis 14:20, supported by ancient translations (LXX, Syriac Peshitta, Latin Vulgate), Jewish tradition (Radak, Chizkuni, Chatam Sofer, Meir Simcha of Dvinsk, the Zohar, and the Talmud), and ANE cultural context, to demonstrate that Melchizedek, not Abram, was the giver of the tithe. In challenging the traditional view, we reclaim the narrative’s original meaning and its profound theological implications.
The Hebrew Text: Who Gave What to Whom?
The crux of the debate lies in Genesis 14:20:
וַיִּתֶּן־לוֹ מַעֲשֵׂר מִכֹּל
vayiten lo ma’aser mikol – “and he gave to him a tenth of everything.”¹
Grammar
וַיִּתֶּן (vayiten): This third-person masculine singular verb means “he gave.” In Hebrew narrative, the subject persists unless an explicit marker indicates a shift.
לוֹ (lo): Literally “to him.” Although this appears to refer to Abram, the context indicates that the subject remains constant throughout verses 18–20, where Melchizedek brings out bread and wine and blesses Abram.
Subject Continuity
In Hebrew narrative style, actions such as:
וַיֹּצֵא (vayotze – “he brought out”) (bread and wine),
וַיְבָרְכֵהוּ (vayevarechehu – “he blessed him”),
וַיִּתֶּן־לוֹ (vayiten lo – “he gave to him”),
are all understood to have the same subject unless a marker indicates otherwise. There is no textual evidence of a subject shift to Abram, reinforcing that Melchizedek is the active giver.
Abram’s Refusal of Spoils.
Genesis 14:22–24 records Abram’s categorical refusal to accept spoils from Sodom:
“I will accept nothing belonging to you, not even a thread or a sandal strap.”⁵
Implications:
If Abram refused even the smallest item, it would be inconsistent for him to have rendered a tithe from property he had disowned.
Priestly Tithing Norms: Why Melchizedek Wouldn’t Receive a Tithe
Israelite Tithing Practices
Numbers 18:26 establishes that the Levites receive a tithe and PRIESTS received מַעֲשֵׂר מִן־הַֽמַּעֲשֵׂר (ma’aser min-hama’aser – “a tenth of the tenth”), a ritual that sanctifies the tithed portion as belonging to God.⁶
ANE Cultural Context
Melchizedek, as a king-priest, fits within the ANE framework of royal tribute customs. In these cultures, it was customary for victors or high officials to receive gifts (often in the form of bread, wine, or a portion of the goods) as an honorific tribute, rather than a tithe imposed on them.
Radak (Rabbi David Kimchi): A Medieval Jewish Perspective
Radak, in his commentary on Genesis 14:20, emphasizes Melchizedek’s role:
“Melchizedek, as a priest of God Most High, blessed Abram and gave him a tenth of everything as a sign of honor and recognition of God’s favor upon him.”⁸
Radak’s interpretation, deeply rooted in both the grammatical and cultural context, bolsters the reading that Melchizedek is the giver.
Chizkuni (Rabbi Hezekiah Ben Manoah): Talmudic Insights
Chizkuni, drawing upon Babylonian Talmud sources (notably Nedarim 32b) and Psalm 110, argues that:
“Melchizedek, as a priest-king, honored Abram with a tithe, symbolizing the transfer of divine blessing and authority.”⁹
This commentary not only reinforces the idea of Melchizedek’s giving but also connects his priesthood with the later Davidic line as seen in Psalm 110:4.
Chatam Sofer (Rabbi Moses Sofer): Mystical Insights from the Zohar
The Chatam Sofer (1762–1839), citing the Zohar, provides a mystical interpretation of Genesis 14:20:
“I saw that the Zohar interpreted, ‘And he gave him,’ as meaning ‘That the Holy One, blessed be He, gave Abraham a tithe of everything.’ And this is after the manner of the mysteries of the Torah that I don’t understand.”¹⁰
This statement underscores that the act of giving is viewed, in a mystical sense, as an outpouring of divine blessing through Melchizedek, aligning with broader Kabbalistic thought.
Meir Simcha of Dvinsk (Meshekh Chokhma): The Role of Remez
In his work Meshekh Chokhma, Meir Simcha of Dvinsk (1843–1926) interprets the tithe with an emphasis on remez (hint or allusion):
“And he gave him a tithe of everything—by way of remez, it is possible that these are the words of Melchizedek.”¹¹
This interpretation suggests that the tithe is not merely a transactional act but also a symbolic, layered gesture of conveying divine blessing.
The Zohar: Mystical Insights
The Zohar, a foundational work of Jewish mysticism, offers a profound symbolic reading of the encounter:
“Melchizedek, the king of Salem, represents the divine attribute of chesed (lovingkindness). His gift to Abram symbolizes the flow of divine blessing into the world through the righteous.”¹²
This mystical perspective reinforces the interpretation that Melchizedek’s tithe is an act of divine service—a channel for God’s grace.
The 70 Nations & 7 Canaanite Kingdoms: Symbolism of the Tithe
Biblical numerology adds another layer of meaning:
Genesis 10 lists 70 nations.
Deuteronomy 7:1 enumerates 7 Canaanite kingdoms occupying the land promised to Avram.
A tithe understood as a tenth of 70 equals 7—a number that symbolizes divine perfection and completeness, suggesting that Melchizedek’s gift is emblematic of God’s promise of land and blessing to Abram.
Gematria & Covenant Symbolism: The Letter ה in Abraham’s Name
Gematria, the traditional method of deriving meaning from Hebrew letters, also supports this interpretation. The word כֹּל (kol or “all”) has a numerical value of 50. Taking a tenth of 50 yields 5, which corresponds to the Hebrew letter ה. This letter is notably added to Abram’s name to form Avraham in Genesis 17:5, symbolizing the covenant and divine favor bestowed upon him.
Conclusion
The evidence—drawn from Hebrew grammar, ancient translations, ANE context, and a wealth of Jewish tradition (Radak, Chizkuni, Chatam Sofer, Meir Simcha of Dvinsk, the Zohar, and the Talmud)—overwhelmingly supports the interpretation that Melchizedek is the giver of the tithe in Genesis 14. The traditional view, rooted in later theological constructs as seen in Hebrews 7, retrojects a tithe from Abram that is inconsistent with the narrative’s internal logic and ethical framework. By reclaiming the original meaning of Genesis 14, we uncover a narrative of servant-leadership, covenantal symbolism, and divine election that resonates with Torah ethics and even anticipates the humble ministry of Yeshua.
Footnotes
Genesis 14:20 (Masoretic Text): “וַיִּתֶּן־לוֹ מַעֲשֵׂר מִכֹּל” – The literal rendering “and he gave to him a tenth of everything” supports the reading that the subject remains Melchizedek.
Septuagint (LXX): “καὶ ἔδωκεν αὐτῷ δεκάτην ἀπὸ πάντων.” Refer to Bruce Waltke’s An Introduction to Biblical Hebrew Syntax for discussion on subject continuity.
Syriac Peshitta: The verb ܝܗܒ (yahav) confirms Melchizedek as the agent.
Latin Vulgate: “Et dedit ei decimas ex omnibus” – Consistent with the Hebrew and LXX readings.
Genesis 14:22–24: Abram’s refusal of spoils underscores his ethical stance.
Numbers 18:26: Outlines the ritual system of priestly tithing as “a tenth of the tenth.”
Pseudo-Eupolemus (via Eusebius’ Praeparatio Evangelica 9.17.8): Early evidence that supports the reading of Melchizedek as the giver.
Radak (Rabbi David Kimchi): Commentary on Genesis 14:20 affirming Melchizedek’s role as the giver.
Chizkuni (Rabbi Hezekiah Ben Manoah): Citing Babylonian Talmud Nedarim 32b and Psalm 110, his commentary reinforces the view of Melchizedek’s tithe as a symbolic transfer of authority.
Chatam Sofer (Rabbi Moses Sofer): His mystical interpretation, based on the Zohar, suggests that “And he gave him” means that the Holy One gave Abraham a tithe of everything.
Meir Simcha of Dvinsk (Meshekh Chokhma): His interpretation via remez hints that the tithe’s words are those of Melchizedek, emphasizing the symbolic nature of the act.
The Zohar, Parashat Lech Lecha: Provides a mystical interpretation where Melchizedek’s act symbolizes divine chesed (lovingkindness).
Gematria Analysis: The word כֹּל (kol = “all”) equals 50; a tenth (5) corresponds to the letter ה, which is added to Abram’s name (Genesis 17:5) as a sign of the covenant.
References
Alter, Robert. Genesis: Translation and Commentary.
Waltke, Bruce. An Introduction to Biblical Hebrew Syntax.
Eusebius. Praeparatio Evangelica.
Targum Jonathan and Genesis Rabbah.
Radak (Rabbi David Kimchi). Commentary on Genesis.
Chizkuni (Rabbi Hezekiah Ben Manoah). Commentary on Genesis.
Chatam Sofer (Rabbi Moses Sofer). Commentary on Genesis.
Meir Simcha of Dvinsk. Meshekh Chokhma.
The Zohar, Parashat Lech Lecha.
Babylonian Talmud, Nedarim 32b.
Psalm 110.