Hebrews 7
1 Now this Melchisedec was king of Salem, a priest of the most high God: and he met Abraham, when 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 And to him Abraham imparted tithes of all that he had with him. Moreover his name is interpreted king of righteousness; and again he is called King of Salem, that 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 Of whom neither his father nor his mother are written in the genealogies; nor the commencement of his days, nor the end of his life; but, after the likeness of the Son of God, his priesthood remaineth for ever.
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 And consider ye, how great he was; to whom the patriarch Abraham gave tithes and first-fruits.
Consider, then the importance of this Melchizedek, to whom even the patriarch Abraham himself gave a tithe of the choicest spoils.
5 For they of the sons of Levi who received the priesthood, had a statute of the law, that they should take tithes from the people; they from their brethren, because they also are of the seed 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 this man, who is not enrolled in their genealogies, took tithes from Abraham; and blessed him who had received the promise.
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 it is beyond controversy, that the inferior is blessed by his superior.
Now no one can dispute that it is the superior who blesses the inferior.
8 And here, men who die, receive the tithes; but there he of whom the scripture testifieth 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 through Abraham, as one may say, even Levi who receiveth tithes, was himself tithed.
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 he met Melchisedec.
for Levi was still in the body of his ancestor when Melchizedek met Abraham.
11 If, therefore, perfection had been by means of the priesthood of the Levites, in which the law was enjoined on the people; why was another priest required, who should stand up after the likeness of Melchisedec? For it should have said, He shall be after the likeness 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 But as there is a change in the priesthood, so also is there a change in the law.
With the change of the priesthood a change of the Law became a necessity.
13 For he of whom these things were spoken, was born of another tribe, of which no one ever ministered 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 manifest that our Lord arose from Judah, from a tribe of which Moses said nothing concerning a priesthood.
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 moreover this is further manifest, from his saying that another priest will stand up, after the likeness of Melchisedec,
All this becomes even yet plainer when we remember that a new priest has appeared, resembling Melchizedek,
16 who was not according to the law of corporeal injunctions, but according to the energy of an indissoluble 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 he testified of him: Thou art a priest for ever, after the likeness of Melchisedec. (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 And the change which was made in the first statute, was on account of its impotency, and because their was no utility in it.
On the one hand, we have the abolition of a previous regulation as being both inefficient and useless
19 For the law perfected nothing; but in the place of it there came in a hope, which is better than it, and by which we draw near to 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 he confirmed it to us by 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 became priests without an oath; but this man by an oath. As he said to him by David: The Lord hath sworn, and will not lie, Thou art a priest for ever, after the likeness of Melchisedec. (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 all this, is that a better covenant of which Jesus is the sponsor.
And the oath shows the corresponding superiority of the covenant of which Jesus is appointed the surety.
23 And they as priests were numerous, because they were mortal, and were not permitted to continue:
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 and he is able to vivify for ever, them who come to God by him; for he always liveth, and sendeth up prayers 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, a priest like to him, was also suitable for us; one pure, and without evil and without stain; one separated from sins, and exalted higher than heaven;
This was the high priest that we needed – holy, innocent, spotless, withdrawn from sinners, exalted above the highest heaven,
27 and who is not obliged, every day, like the Aaronic high priest, to first offer sacrifices for his own sins, and then for the people; for this he did once, by offering 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 constituted feeble men priests; but the word of the oath, which was subsequent to the law constituted the Son perfect for ever. (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)
