Hebrews 7
1 For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him,
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 to whom also Abraham divided a tenth part of all (being first, by interpretation, King of righteousness, and then also King of Salem, which is, King of peace;
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 without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like unto the Son of God), abideth a priest continually.
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 Now consider how great this man was, unto whom Abraham, the patriarch, gave a tenth out of the chief spoils.
Consider, then the importance of this Melchizedek, to whom even the patriarch Abraham himself gave a tithe of the choicest spoils.
5 And they indeed of the sons of Levi that receive the priest’s office have commandment to take tithes of the people according to the law, that is, of their brethren, though these have come out of the loins of Abraham:
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 but he whose genealogy is not counted from them hath taken tithes of Abraham, and hath blessed him that hath the promises.
But Melchizedek, although not of this lineage, received tithes from Abraham, and gave his blessing to the man who had God’s promises.
7 But without any dispute the less is blessed of the better.
Now no one can dispute that it is the superior who blesses the inferior.
8 And here men that die receive tithes; but there one, of whom it is witnessed that he liveth.
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 And, so to say, through Abraham even Levi, who receiveth tithes, hath paid tithes;
Moreover, in a sense, even Levi, who is the receiver of the tithes, has, through Abraham, paid tithes;
10 for he was yet in the loins of his father, when Melchizedek met him.
for Levi was still in the body of his ancestor when Melchizedek met Abraham.
11 Now if there was perfection through the Levitical priesthood (for under it hath the people received the law), what further need [was there] that another priest should arise after the order of Melchizedek, and not be reckoned after the order of Aaron?
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 For the priesthood being changed, there is made of necessity a change also of the law.
With the change of the priesthood a change of the Law became a necessity.
13 For he of whom these things are said belongeth to another tribe, from which no man hath given attendance at the altar.
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 For it is evident that our Lord hath sprung out of Judah; as to which tribe Moses spake nothing concerning priests.
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 And [what we say] is yet more abundantly evident, if after the likeness of Melchizedek there ariseth another priest,
All this becomes even yet plainer when we remember that a new priest has appeared, resembling Melchizedek,
16 who hath been made, not after the law of a carnal commandment, but after the power of an endless life:
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 for it is witnessed [of him], Thou art a priest for ever After the order of Melchizedek. (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 For there is a disannulling of a foregoing commandment because of its weakness and unprofitableness
On the one hand, we have the abolition of a previous regulation as being both inefficient and useless
19 (for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw nigh unto God.
(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 And inasmuch as [it is] not without the taking of an oath
Then again, the appointment of this new priest was ratified by an oath, which is not so with the Levitical priests,
21 (for they indeed have been made priests without an oath; but he with an oath by him that saith of him, The Lord sware and will not repent himself, Thou art a priest for ever); (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 by so much also hath Jesus become the surety of a better covenant.
And the oath shows the corresponding superiority of the covenant of which Jesus is appointed the surety.
23 And they indeed have been made priests many in number, because that by death they are hindered from continuing:
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 Wherefore also he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them.
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 For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens;
This was the high priest that we needed – holy, innocent, spotless, withdrawn from sinners, exalted above the highest heaven,
27 who needeth not daily, like those high priests, to offer up sacrifices, first for his own sins, and then for the [sins] of the people: for this he did once for all, when he offered up himself.
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 For the law appointeth men high priests, having infirmity; but the word of the oath, which was after the law, [appointeth] a Son, perfected for evermore. (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)
