Hebrews 7
1 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;
For this Melchisedec, King of Salem, priest of the most high God, who met Abraham returning from smiting the kings, and blessed him;
2 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.”
to whom Abraham gave also the tenth portion of all; first being interpreted King of righteousness, and then also King of Salem, which is King of peace;
3 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.
without father, without mother, without genealogy; having neither beginning of days nor end of life, but assimilated to the Son of God, abides a priest continually.
4 Consider, then the importance of this Melchizedek, to whom even the patriarch Abraham himself gave a tithe of the choicest spoils.
Now consider how great this [personage] was, to whom [even] the patriarch Abraham gave a tenth out of the spoils.
5 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.
And they indeed from among the sons of Levi, who receive the priesthood, have commandment to take tithes from the people according to the law, that is from their brethren, though these are come out of the loins of Abraham:
6 But Melchizedek, although not of this lineage, received tithes from Abraham, and gave his blessing to the man who had God’s promises.
but he who has no genealogy from them has tithed Abraham, and blessed him who had the promises.
7 Now no one can dispute that it is the superior who blesses the inferior.
But beyond all gainsaying, the inferior is blessed by the better.
8 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.
And here dying men receive tithes; but there [one] of whom the witness is that he lives;
9 Moreover, in a sense, even Levi, who is the receiver of the tithes, has, through Abraham, paid tithes;
and, so to speak, through Abraham, Levi also, who received tithes, has been made to pay tithes.
10 for Levi was still in the body of his ancestor when Melchizedek met Abraham.
For he was yet in the loins of his father when Melchisedec met him.
11 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?
If indeed then perfection were by the Levitical priesthood, for the people had their law given to them in connexion with it, what need [was there] still that a different priest should arise according to the order of Melchisedec, and not be named after the order of Aaron?
12 With the change of the priesthood a change of the Law became a necessity.
For, the priesthood being changed, there takes place of necessity a change of law also.
13 And he of whom all this is said belonged to quite a different tribe, no member of which has ever served at the altar.
For he, of whom these things are said, belongs to a different tribe, of which no one has [ever] been attached to the service of the altar.
14 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.
For it is clear that our Lord has sprung out of Juda, as to which tribe Moses spake nothing as to priests.
15 All this becomes even yet plainer when we remember that a new priest has appeared, resembling Melchizedek,
And it is yet more abundantly evident, since a different priest arises according to the similitude of Melchisedec,
16 and that he was appointed, not under a Law regulating only earthly matters, but by virtue of a life beyond the reach of death;
who has been constituted not according to law of fleshly commandment, but according to power of indissoluble life.
17 for that is the meaning of the declaration – “You are for all time a priest of the order of Melchizedek.” (aiōn g165)
For it is borne witness, Thou art a priest for ever according to the order of Melchisedec. (aiōn g165)
18 On the one hand, we have the abolition of a previous regulation as being both inefficient and useless
For there is a setting aside of the commandment going before for its weakness and unprofitableness,
19 (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.
(for the law perfected nothing, ) and the introduction of a better hope by which we draw nigh to God.
20 Then again, the appointment of this new priest was ratified by an oath, which is not so with the Levitical priests,
And by how much [it was] not without the swearing of an oath;
21 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)
(for they are become priests without the swearing of an oath, but he with the swearing of an oath, by him who said, as to him, The Lord has sworn, and will not repent [of it], Thou [art] priest for ever [according to the order of Melchisedec]; ) (aiōn g165)
22 And the oath shows the corresponding superiority of the covenant of which Jesus is appointed the surety.
by so much Jesus became surety of a better covenant.
23 Again, new Levitical priests are continually being appointed, because death prevents their remaining in office;
And they have been many priests, on account of being hindered from continuing by death;
24 but Jesus remains for all time, and therefore the priesthood that he holds will never pass to another. (aiōn g165)
but he, because of his continuing for ever, has the priesthood unchangeable. (aiōn g165)
25 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.
Whence also he is able to save completely those who approach by him to God, always living to intercede for them.
26 This was the high priest that we needed – holy, innocent, spotless, withdrawn from sinners, exalted above the highest heaven,
For such a high priest became us, holy, harmless, undefiled, separated from sinners, and become higher than the heavens:
27 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.
who has not day by day need, as the high priests, first to offer up sacrifices for his own sins, then [for] those of the people; for this he did once for all [in] having offered up himself.
28 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)
For the law constitutes men high priests, having infirmity; but the word of the swearing of the oath which [is] after the law, a Son perfected for ever. (aiōn g165)
