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;
I Melkizedeke ‘nio, nimpanjaka’ i Salema, mpisoron’ Añahare Andindimoneñey, ie ty nifanalaka amy Abraàme nimpoly amy nandrebaha’e i mpanjaka rey naho nitata’e,
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.’
le nitolora’ i Abraàme ty fahafolo’ ze he’ey—ie atao Mpanjakan-kavantañañe hey, ty amy dika i tahina’ey, vaho Mpanjaka’ i Salema ndra Mpanjakam-panintsiñañe;
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.
ie tsy aman-drae, tsy aman-drene, tsy aman-toñon-droae, tsy aman’ androm-pifotora’e, tsy amam-pitamperan-kaveloñe, fe nampanahafeñe amy Anan’ Añaharey, mitoetse ho mpisoroñe nainai’e tsy modo.
4 Consider, then the importance of this Melchizedek, to whom even the patriarch Abraham himself gave a tithe of the choicest spoils.
Haraharao heike ty hara’ elahi’ indatiy kanao nitolora’ i Abraàme raentika ty faha-folo’ o kinopa’eo.
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.
Le toe lilie’ i Hake o tarira’ i Levy norizan-ko mpisoroñeo ty hanontoñe am’ondatio, toe amo longo’eo, i faha-foloy, ie boak’ am-pisafoa’ i Abraàme.
6 But Melchizedek, although not of this lineage, received tithes from Abraham, and gave his blessing to the man who had God’s promises.
Le i tsy toñoneñe aman-droae’ iareoy ty nandrambe ty faha-folo amy Abraàme vaho nitata i nampitamàñey.
7 Now no one can dispute that it is the superior who blesses the inferior.
Tsy kalafo te mitata ty zay ty zoke.
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.
Naho atoy re le rambese’ ondaty mbe hihomakeo i faha-foloy, fe i añey ro taroñeñe te veloñe.
9 Moreover, in a sense, even Levi, who is the receiver of the tithes, has, through Abraham, paid tithes;
Aa ie tsaraeñey, i Levy mpandrambe i fahafoloy, ro nandoa ty faha-folo añamy Abraàme,
10 for Levi was still in the body of his ancestor when Melchizedek met Abraham.
amy t’ie tampisafoan-droae’e ao te nifanalaka amy Melkizedeke.
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?
Aa naho nahafonitse ty fisoroña’ i Levy (toe ama’e ty nandrambesa’ ondatio Hake) le inoñe amy zao ty ipaiañe mpisoroñe hitroatse amy famosora’ i Melkizedekey, fa tsy amy famosora’ i Aroney?
12 With the change of the priesthood a change of the Law became a necessity.
Aa kanao vaoeñe i famosorañey, tsy mahay tsy vaoeñe ka t’i Hake.
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.
Amy te foko hafa i tsaraeñey, le tsy ama’e ty nitoron-kitrely.
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.
Toe fohiñe te tarira’ i Joda i Talèn-tika, fe tsy nisaontsie’ i Mosè fisoroñañe t’i Joda,
15 All this becomes even yet plainer when we remember that a new priest has appeared, resembling Melchizedek,
miha-malange te mpisoroñe manahak’ i Melkizedeke ty nitroatse,
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;
ie tsy nanoeñe am-pepè’ i Hake ty am-panoñonan-drae, fa an-kaozaran-kaveloñe tsy modo.
17 for that is the meaning of the declaration – ‘You are for all time a priest of the order of Melchizedek.’ (aiōn g165)
Ty hoe ty nitaroñe’e: Mpisoroñe nainai’e irehe Amy famosora’ i Melkizedekey. (aiōn g165)
18 On the one hand, we have the abolition of a previous regulation as being both inefficient and useless
Toe miha-modo i fepetse taoloy ami’ty hamavazoa’e naho ty tsy fahalefea’e,
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.
(amy te tsy eo ty nahatafetere’ i Hake), fe nipoteake ty fitamàn-tsoa, hitotofan-tika aman’ Añahare;
20 Then again, the appointment of this new priest was ratified by an oath, which is not so with the Levitical priests,
mbore nanoeñe am-panta,
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)
(toe tsy fanoeñ’ am-panta o mpisoroñeo, f’itoy ro am-panta, ie nanoeñe ty hoe: Toe nifanta t’Iehovà vaho tsy hihotike: Mpisoroñe nainai’e irehe.) (aiōn g165)
22 And the oath shows the corresponding superiority of the covenant of which Jesus is appointed the surety.
Antsake t’ie ho fañina soa, amy te mitsoak’ aze t’Iesoa.
23 Again, new Levitical priests are continually being appointed, because death prevents their remaining in office;
Maro i mpisoroñe rezay, ie tsy mijadoñe am-pitoloña’e fa agadon-kavilasy.
24 but Jesus remains for all time, and therefore the priesthood that he holds will never pass to another. (aiōn g165)
Fa itìañe ka, kanao mitoloñe nainai’e, ro am-pisoroñañe tsy ifandimbezañe. (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.
Izay ty talim-pahahenefa’e rombake do’e o mitotok’ aman’ Añahare añama’eo, ie veloñe nainai’e hihalaly ho a iareo.
26 This was the high priest that we needed – holy, innocent, spotless, withdrawn from sinners, exalted above the highest heaven,
Mañeva an-tika i Mpisorombey zay: ie masiñe, tsy aman-tahiñe, tsy aman-kila, miavak’ amo aman-kakeoo, vaho nonjoneñe ambone’ o likerañeo.
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.
Ie tsy mipay boak’ andro, manahake o mpisoroñe taoloo, ty hañenga soroñe ho amo tahi’eo hey vaho ho amo hakeo’ ondatio. Fa nanoe’e indraik’ avao ie nañenga i fañòva’ey.
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)
Oriza’ i Hake t’indaty aman-kila ho mpisorom-bey; fe i tsara am-panta sinokitse tafara’ i Hake ty nañorizañe i Anake nifonireñe ho nainai’ey. (aiōn g165)
