Hebru 7
1 Ahina Melkhihzadek cun Salem sangpuxang ja ak’hlüng säih Pamhnama Ktaiyüa kyaki. Abraham naw sangpuxang kphyü jah näng lü ngtuk pawhnak üngkhyüh a law be üng Melkhihzadek naw nghmuh püi lü dawnak a pet.
It was this Melchizedek, king of Salem and priest of the Most High God, who met Abraham returning from the slaughter of the kings, and gave him his blessing;
2 Abraham naw a yah naküt xa üngka mat ani üng peki. (Melkhihzadek tinak akcük suilam ta “Ngsungpyunkia Sangpuxang” ja Salem sangpuxanga a thawna phäh a ngming cun “Dimdeihnaka Sangpuxanga pi kyaki”) ti naka kyaki
and it was to him that Abraham allotted a tithe of all the spoil. The meaning of his name is “king of righteousness,” and besides that, he was also king of Salem, which means “king of peace.”
3 Melkhihzadeka nu ja pa, a pupae am mi jah ksing. A hminak ja a thihnak pi am mi ksing. Ani cun Pamhnama Cakpa mäia angläta ktaiyüa kyaki.
There is no record of his father, or mother, or lineage, nor again of any beginning of his days, or end of his life. In this he resembles the Son of God, and stands before us as a priest whose priesthood is continuous.
4 Ihlawka dämduhki tia nami ksingki. A ngming ngthangkia mi pupa Abraham naw ngtuk pawh lü a yaha xa üngka mat ani üng a pet ni.
Consider, then the importance of this Melchizedek, to whom even the patriarch Abraham himself gave a tithe of the choicest spoils.
5 Ktaiyüea kyaki, Leviha mjükphyüie naw Isarel khyange veia ami taknak xa üngka mat cun ami kbämei vaia Thum üng jah peki. Acune cun Abrahama mjükphyüie pi kya lü amäta khyangea pi kyaki.
Those descendants of Levi, who are from time to time appointed to the priesthood, are directed to collect tithes from the people in accordance with the Law – that is from their own kindred, although they also are descended from Abraham.
6 Melkhihzadek cun Leviha mjüa am kya, lüpi ani naw Abraham, Pamhnama khyütam yahkia khawh xa üngka mat la lü dawnak peki.
But Melchizedek, although not of this lineage, received tithes from Abraham, and gave his blessing to the man who had God’s promises.
7 Dawnak yahkia kthaka dawnak peki cun däm bawki tia mi ksingki.
Now no one can dispute that it is the superior who blesses the inferior.
8 Cangcim naw, thikia ktaiyüe naw xa üngka mat la u lü am thi theikia Melkhihzadek naw xa üngka mat a lak tia, a pyena kba ni.
In the one case the tithes are received by people who are mortal; in the other case by one about whom there is the statement that his life still continues.
9 Pyen vai a kyak üng, Abraham naw a khawh xa üngka mat a pet üng Levih (A mjükphyüi naw xa üngka mat laki) naw pi pe hngaki.
Moreover, in a sense, even Levi, who is the receiver of the tithes, has, through Abraham, paid tithes;
10 Levih cun am hmi law ham lüpi pyen vaia kyak üng, a pupa Abraham naw Melkhihzadek a hmuh üng ania k'uma veki.
for Levi was still in the body of his ancestor when Melchizedek met Abraham.
11 Isarel khyange veia levih ktaiyü ninga Thum cun jah peta kyaki. Levih ktaiyüea bilawh hin a kümcei ania kyak üng ktaiyü akce a po law vai am hlü, acun hin Aron üngkhyüh am kya lü Melkhihzadek üngkhyüh vai ni.
If, then, perfection had been attainable through the Levitical priesthood – and it was under this priesthood that the people received the Law – why was it still necessary that a priest of a different order should appear, a priest of the order of Melchizedek and not of the order of Aaron?
12 Ktaiyü anghlai üng thum pi nghlai hnga khai.
With the change of the priesthood a change of the Law became a necessity.
13 Mi Bawipa naw a pyen ta a mjü hngaki naw säng na lü ania mjüe naw ktaiyü cun kphyawnkunga am pawh yah u.
And he of whom all this is said belonged to quite a different tribe, no member of which has ever served at the altar.
14 Bawipa cun Judaha mjü üngkhyüh hmi law khai tia ngsing lü Mosi naw ktaiyüea mawng a pyen üng a mjü cun am pyen sih.
For it is plain that our Lord had sprung from the tribe of Judah, though of that tribe Moses said nothing about their being priests.
15 Ahina mawng cun ngsing law dämki, Melkhihzadeka mäi ktaiyü a kce po lawki ni.
All this becomes even yet plainer when we remember that a new priest has appeared, resembling Melchizedek,
16 Ani ktaiyüa mcawn cun nghngicim naw bilo lü pawhmsaha am kya, lüpi apäihnak am vekia xünnaka johit üngkhyüha ni a kya ve.
and that he was appointed, not under a Law regulating only earthly matters, but by virtue of a life beyond the reach of death;
17 Cangcim naw, “Nang cun Melkhihzadeka ktaiyü a kya lawa kba angläta ktaiyüa na kya khai,” tia pyenki. (aiōn g165)
for that is the meaning of the declaration – “You are for all time a priest of the order of Melchizedek.” (aiōn g165)
18 Bilawh kphyüm cun hawiha kyaki, isetiakyaküng ani cun summang vai am kya ti.
On the one hand, we have the abolition of a previous regulation as being both inefficient and useless
19 Mosia thum naw anaküt am kümceisak thei. Pamhnam am mi cähnak law üngkhyüha daw bawkia äpeinak mi yahki.
(for the Law never brought anything to perfection); and, on the other hand, we have the introduction of a better hope, which enables us to draw near to God.
20 Acuna thea, Pamhnama ng'yünnak pi veki. Akce ktaiyüe vaia jah mcawn üng ahikba ng'yünnak am ve khawi.
Then again, the appointment of this new priest was ratified by an oath, which is not so with the Levitical priests,
21 Ng’yünnak üngkhyüh Jesuh ktaiyüa a thawn law üng Pamhnam naw ani üng, “Bawipa naw khyütam a sayü a pawh ta, ani naw ahin hin am la be: ‘Nang cun angläta Ktaiyüa na kya khai’” a ti. (aiōn g165)
but his appointment was ratified by an oath, when God said to him – “The Lord has sworn, and will not change, ‘You are a priest for all time.’” (aiōn g165)
22 Acuna kyase, Jesuh cun hina hngalangki akdaw bawk ngthumkhäna mkhühüpnaka pawhki.
And the oath shows the corresponding superiority of the covenant of which Jesus is appointed the surety.
23 Akcea hngalangnak ta: ktaiyü kce khawhah veki. Ami cun thi u lü ami khut am msu thei u.
Again, new Levitical priests are continually being appointed, because death prevents their remaining in office;
but Jesus remains for all time, and therefore the priesthood that he holds will never pass to another. (aiōn g165)
25 Ani üngkhyüh Pamhnama vei lawki he cun atuh ja angläta jah küikyan khawhki, isetiakyaküng, amimia phäh Pamhnam nghuinak khaia angläta xüngki ni.
And that is why he is able to save perfectly those who come to God through him, living for ever, as he does, to intercede of their behalf.
26 Acunakyase, Jesuh, Ktaiyü Ngvai Säih naw mi hlükaw jah kbebangki. Ani cun ngcimki; hmanak ja mkhyekatnak pi am ve, ani cun mkhyeki he üngkhyüh phyäi lü Khankhawea khana a mhlün ni.
This was the high priest that we needed – holy, innocent, spotless, withdrawn from sinners, exalted above the highest heaven,
27 Ani cun akce ktaiyü ngvaie säiha kba am ni; ani naw amäta mkhyea phäh ja khyangea mkhyea phäh ngkengtainak amhnüp tä a pawh vai am hlü. Ani naw amät ngkengtainaka ahun pawh hin avana phäh ahun däk a pawh ni.
one who has no need to offer sacrifices daily as those high priests have, first for their own sins, and then for those of the people. For this he did once and for all, when he offered himself as the sacrifice.
28 Am kümceikiea khyange cun ktaiyü ngvai säih vaiea Mosia Thum naw jah mcawnki. Lüpi Pamhnam naw ng'yünnak am khyütam a pawh ta Thuma hnua law khai, angläta kümceikia a pawh Cakpa cun a mcawn ni. (aiōn g165)
The Law appoints as high priests men who are weak, but the words of God’s oath, which was later than the Law, name the Son as, for all time, the perfect priest. (aiōn g165)
