2031. epos
Lexical Summary
epos: Word, saying, speech

Original Word: ἔπος
Part of Speech: Noun, Neuter
Transliteration: epos
Pronunciation: EH-pos
Phonetic Spelling: (ep'-os)
KJV: X say
Word Origin: [from G2036 (ἔπω - said)]

1. a word

Strong's Exhaustive Concordance
a word

From epo; a word -- X say.

see GREEK epo

NAS Exhaustive Concordance
Word Origin
akin to eipon, see also legó
Definition
a word
NASB Translation
so* (1).

Thayer's Greek Lexicon
STRONGS NT 2031: ἔπος

ἔπος, ἐπεος (ἐπους), τό, a word: ὡς ἔπος εἰπεῖν (see εἶπον, 1 a., p. 181a), Hebrews 7:9. [SYNONYMS: ἔπος seems primarily to designate a word as an articulate manifestation of a mental state, and so to differ from ῤῆμα (which see), the mere vocable; for its relation to λόγος see λόγος I. 1.]

Topical Lexicon
Literary Context in Hebrews

Hebrews 7 sets forth the superiority of the priesthood of Jesus Christ after the order of Melchizedek. In verse 9 the author employs the phrase ὡς ἔπος εἰπεῖν—“and so to speak”—to introduce an illustrative concession: “And so to speak, Levi, who collects the tenth, paid the tenth through Abraham” (Hebrews 7:9). By invoking this idiom, the writer momentarily steps outside strict historical narration to acknowledge a logical inference: Levi, though unborn, is represented in Abraham’s tithe to Melchizedek. The use of ἔπος thus signals a rhetorical pause that invites the reader to follow an inspired argument grounded in both Scripture and reason.

Idiomatic Function

Ἔπος appears in classical Greek as a general term for “word” or “statement,” often employed in epic poetry. In Hebrews it serves a unique idiomatic purpose—similar to “as it were” or “so to speak” in English—indicating respectful caution when asserting a point that might seem paradoxical. The idiom does not weaken the argument; rather, it models intellectual integrity, acknowledging that an unseen, spiritual truth (Levi paying tithes in Abraham) transcends ordinary temporal categories.

Theological Implications

1. Federal Headship: By saying Levi “paid the tenth through Abraham,” the author underscores the corporate nature of biblical covenants. Just as the sin of Adam involves all humanity (Romans 5:12) and the righteousness of Christ is imputed to believers (Romans 5:18–19), so Levi’s participation in Abraham’s act demonstrates the principle of seminal or representative inclusion within ancestral headship.
2. Superiority of Christ’s Priesthood: If even Levi—representative of the Levitical system—acknowledges Melchizedek’s superiority through Abraham’s tithe, then Jesus, the ultimate High Priest after that order, must surpass the entire Levitical institution (Hebrews 7:11–17). The concessive “so to speak” accentuates the humility required when approaching this profound typology.
3. Continuity of Scripture: Hebrews weaves together Genesis 14, Psalm 110, and the prophetic anticipation of a new covenant. The single occurrence of ἔπος testifies to the divine orchestration of biblical revelation, where language, history, and theology converge seamlessly.

Historical Background

In Second Temple Judaism, rabbinic discourse often included cautious qualifiers to respect the sanctity of Scripture while offering interpretive midrash. The writer to the Hebrews, steeped in such exegetical traditions, employs ἔπος to invite his audience—likely Jewish believers—to consider a typological reading that elevates Christ without disparaging the Law.

Related Biblical Themes

• Language as Vehicle of Revelation: Scripture frequently highlights the power of the spoken word—God’s creative fiat (Genesis 1:3), prophetic utterance (Jeremiah 1:9), and the incarnate Word (John 1:14). Though ἔπος is distinct from λόγος or ῥῆμα, its presence draws attention to the precision with which the Holy Spirit guides biblical authorship.
• Voluntary Giving and Worship: Abraham’s tithe to Melchizedek predates the Mosaic Law, illustrating that genuine worshipful giving flows from faith rather than legal obligation (cf. 2 Corinthians 9:7). Hebrews 7:9 bolsters this principle by tracing priestly acknowledgment back to an act of free devotion.

Patristic and Reformation Perspectives

Early commentators such as John Chrysostom noted that the phrase “so to speak” reflects pastoral sensitivity, ensuring the audience does not stumble over a difficult teaching. Martin Luther likewise observed that the idiom protects against literalistic objections while advancing the argument for justification by faith apart from Levitical works.

Ministry Application

1. Teaching with Humility: When expounding difficult doctrines—whether federal headship, typology, or giving—teachers can employ respectful qualifiers without diluting truth.
2. Emphasizing Christ’s Supremacy: Hebrews 7:9 equips believers to anchor their faith not in ritual lineage but in the once-for-all priesthood of Christ, encouraging confidence in His finished work.
3. Encouraging Generous Worship: By recognizing that Abraham’s tithe flowed from gratitude, churches can foster cheerful stewardship that mirrors the patriarch’s faith rather than mere obligation.

Summary

Strong’s Greek 2031 (ἔπος) appears only once in the New Testament, yet its strategic placement enriches the epistle’s argument and models a style of godly persuasion that balances bold proclamation with reverent caution.

Forms and Transliterations
επος έπος ἔπος epos épos
Links
Interlinear GreekInterlinear HebrewStrong's NumbersEnglishman's Greek ConcordanceEnglishman's Hebrew ConcordanceParallel Texts
Englishman's Concordance
Hebrews 7:9 N-ANS
GRK: καὶ ὡς ἔπος εἰπεῖν δι'
KJV: And as I may so say, Levi also,
INT: and so a word to speak through

Strong's Greek 2031
1 Occurrence


ἔπος — 1 Occ.

2030
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