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.
For this man, Melchizedek, King of Salem and priest of the Most High God--he who when Abraham was returning after defeating the kings met him and pronounced a blessing on him--
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.
to whom also Abraham presented a tenth part of all--being first, as his name signifies, King of righteousness, and secondly King of Salem, that is, 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.
with no father or mother, and no record of ancestry: having neither beginning of days nor end of life, but made a type of the Son of God--this man Melchizedek remains a priest for ever.
4 And consider ye, how great he was; to whom the patriarch Abraham gave tithes and first-fruits.
Now think how great this priest-king must have been to whom Abraham the patriarch gave a tenth part of the best of the spoil.
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.
And those of the descendants of Levi who receive the priesthood are authorized by the Law to take tithes from the people, that is, from their brethren, though these have sprung 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, in this instance, one who does not trace his origin from them takes tithes from Abraham, and pronounces a blessing on him to whom the promises belong.
7 But it is beyond controversy, that the inferior is blessed by his superior.
And beyond all dispute it is always the inferior who is blessed by the superior.
8 And here, men who die, receive the tithes; but there he of whom the scripture testifieth that he liveth.
Moreover here frail mortal men receive tithes: there one receives them about whom there is evidence that he is alive.
9 And through Abraham, as one may say, even Levi who receiveth tithes, was himself tithed.
And Levi too--if I may so speak--pays tithes through Abraham:
10 For he was yet in the loins of his father, when he met Melchisedec.
for Levi was yet in the loins of his forefather 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.
Now if the crowning blessing was attainable by means of the Levitical priesthood--for as resting on this foundation the people received the Law, to which they are still subject-- what further need was there for a Priest of a different kind to be raised up belonging to the order of Melchizedek instead of being said to belong to the order of Aaron?
12 But as there is a change in the priesthood, so also is there a change in the law.
For when the priesthood changes, a change of Law also of necessity takes place.
13 For he of whom these things were spoken, was born of another tribe, of which no one ever ministered at the altar.
He, however, to whom that prophecy refers is associated with a different tribe, not one member of which has anything to do with 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 undeniable that our Lord sprang from Judah, a tribe of which Moses said nothing in connection with priests.
15 And moreover this is further manifest, from his saying that another priest will stand up, after the likeness of Melchisedec,
And this is still more abundantly clear when we read that it is as belonging to the order of Melchizedek that a priest of a different kind is to arise,
16 who was not according to the law of corporeal injunctions, but according to the energy of an indissoluble life.
and hold His office not in obedience to any temporary Law, but by virtue of an indestructible Life.
17 For he testified of him: Thou art a priest for ever, after the likeness of Melchisedec. (aiōn g165)
For the words are in evidence, "Thou art a priest for ever, belonging to 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 here the abrogation of an earlier code because it was weak and ineffective--
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 brought no perfect blessing--but on the other hand we have the bringing in of a new and better hope by means of which we draw near to God.
20 And he confirmed it to us by an oath.
And since it was not without an oath being taken--
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)
for these men hold office without any oath having been taken, but He holds it attested by an oath from Him who said to Him, "The Lord has sworn and will not recall His words, Thou art a Priest for ever" -- (aiōn g165)
22 By all this, is that a better covenant of which Jesus is the sponsor.
so much the more also is the Covenant of which Jesus has become the guarantor, a better covenant.
23 And they as priests were numerous, because they were mortal, and were not permitted to continue:
And they have been appointed priests many in number, because death prevents their continuance in office:
but He, because He continues for ever, has a priesthood which does not pass to any successor. (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.
Hence too He is able to save to the uttermost those who come to God through Him, seeing that He ever lives to plead for them.
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;
Moreover we needed just such a High Priest as this--holy, guileless, undefiled, far removed from sinful men and exalted above the heavens;
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.
who, unlike other High Priests, is not under the necessity of offering up sacrifices day after day, first for His own sins, and afterwards for those of the people; for this latter thing He did once for all when He offered up Himself.
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)
For the Law constitutes men High Priests--men with all their infirmity--but the utterance of the oath, which came later than the Law, constitutes High Priest a Son who has been made for ever perfect. (aiōn g165)
