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;
zAlamasya rAjA sarvvOparisthasyEzvarasya yAjakazca san yO nRpatInAM mAraNAt pratyAgatam ibrAhImaM sAkSAtkRtyAziSaM gaditavAn,
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.’
yasmai cEbrAhIm sarvvadravyANAM dazamAMzaM dattavAn sa malkISEdak svanAmnO'rthEna prathamatO dharmmarAjaH pazcAt zAlamasya rAjArthataH zAntirAjO bhavati|
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.
aparaM tasya pitA mAtA vaMzasya nirNaya AyuSa ArambhO jIvanasya zESazcaitESAm abhAvO bhavati, itthaM sa Izvaraputrasya sadRzIkRtaH, sa tvanantakAlaM yAvad yAjakastiSThati|
4 Consider, then the importance of this Melchizedek, to whom even the Patriarch Abraham himself gave a tithe of the choicest spoils.
ataEvAsmAkaM pUrvvapuruSa ibrAhIm yasmai luThitadravyANAM dazamAMzaM dattavAn sa kIdRk mahAn tad AlOcayata|
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 Brothers, although they also are descended from Abraham.
yAjakatvaprAptA lEvEH santAnA vyavasthAnusArENa lOkEbhyO'rthata ibrAhImO jAtEbhyaH svIyabhrAtRbhyO dazamAMzagrahaNasyAdEzaM labdhavantaH|
6 But Melchizedek, although not of this lineage, received tithes from Abraham, and gave his blessing to the very man who had God’s promises.
kintvasau yadyapi tESAM vaMzAt nOtpannastathApIbrAhImO dazamAMzaM gRhItavAn pratijnjAnAm adhikAriNam AziSaM gaditavAMzca|
7 Now no one can dispute that it is the superior who blesses the inferior.
aparaM yaH zrEyAn sa kSudratarAyAziSaM dadAtItyatra kO'pi sandEhO nAsti|
8 In the one case the tithes are received by mortal men; in the other case by one about whom there is the statement that his life still continues.
aparam idAnIM yE dazamAMzaM gRhlanti tE mRtyOradhInA mAnavAH kintu tadAnIM yO gRhItavAn sa jIvatItipramANaprAptaH|
9 Moreover, in a sense, even Levi, who is the receiver of the tithes, has, through Abraham, paid tithes;
aparaM dazamAMzagrAhI lEvirapIbrAhImdvArA dazamAMzaM dattavAn Etadapi kathayituM zakyatE|
10 for Levi was still in the body of his ancestor when Melchizedek met Abraham.
yatO yadA malkISEdak tasya pitaraM sAkSAt kRtavAn tadAnIM sa lEviH pitururasyAsIt|
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?
aparaM yasya sambandhE lOkA vyavasthAM labdhavantastEna lEvIyayAjakavargENa yadi siddhiH samabhaviSyat tarhi hArONasya zrENyA madhyAd yAjakaM na nirUpyEzvarENa malkISEdakaH zrENyA madhyAd aparasyaikasya yAjakasyOtthApanaM kuta Avazyakam abhaviSyat?
12 With the change of the priesthood a change of the Law became a necessity.
yatO yAjakavargasya vinimayEna sutarAM vyavasthAyA api vinimayO jAyatE|
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.
aparanjca tad vAkyaM yasyOddEzyaM sO'parENa vaMzEna saMyuktA'sti tasya vaMzasya ca kO'pi kadApi vEdyAH karmma na kRtavAn|
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.
vastutastu yaM vaMzamadhi mUsA yAjakatvasyaikAM kathAmapi na kathitavAn tasmin yihUdAvaMzE'smAkaM prabhu rjanma gRhItavAn iti suspaSTaM|
15 All this becomes even yet plainer when we remember that a new priest has appeared, resembling Melchizedek,
tasya spaSTataram aparaM pramANamidaM yat malkISEdakaH sAdRzyavatAparENa tAdRzEna yAjakEnOdEtavyaM,
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;
yasya nirUpaNaM zarIrasambandhIyavidhiyuktayA vyavasthAyA na bhavati kintvakSayajIvanayuktayA zaktyA bhavati|
17 for that is the meaning of the declaration — ‘Thou art for all time a priest of the order of Melchizedek.’ (aiōn g165)
yata Izvara idaM sAkSyaM dattavAn, yathA, "tvaM maklISEdakaH zrENyAM yAjakO'si sadAtanaH|" (aiōn g165)
18 On the one hand, we have the abolition of a previous regulation as being both inefficient and useless
anEnAgravarttinO vidhE durbbalatAyA niSphalatAyAzca hEtOrarthatO vyavasthayA kimapi siddhaM na jAtamitihEtOstasya lOpO bhavati|
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.
yayA ca vayam Izvarasya nikaTavarttinO bhavAma EtAdRzI zrESThapratyAzA saMsthApyatE|
20 Then again, the appointment of this new priest was ratified by an oath, which is not so with the Levitical priests,
aparaM yIzuH zapathaM vinA na niyuktastasmAdapi sa zrESThaniyamasya madhyasthO jAtaH|
21 but his appointment was ratified by an oath, when God said to him — ‘The Lord has sworn, and will not change, “Thou art a priest for all time.”’ (aiōn g165)
yatastE zapathaM vinA yAjakA jAtAH kintvasau zapathEna jAtaH yataH sa idamuktaH, yathA,
22 And the oath shows the corresponding superiority of the Covenant of which Jesus is appointed the surety.
"paramEza idaM zEpE na ca tasmAnnivartsyatE| tvaM malkISEdakaH zrENyAM yAjakO'si sadAtanaH|" (aiōn g165)
23 Again, new Levitical priests are continually being appointed, because death prevents their remaining in office;
tE ca bahavO yAjakA abhavan yatastE mRtyunA nityasthAyitvAt nivAritAH,
24 but Jesus remains for all time, and therefore the priesthood that he holds is never liable to pass to another. (aiōn g165)
kintvasAvanantakAlaM yAvat tiSThati tasmAt tasya yAjakatvaM na parivarttanIyaM| (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.
tatO hEtO ryE mAnavAstEnEzvarasya sannidhiM gacchanti tAn sa zESaM yAvat paritrAtuM zaknOti yatastESAM kRtE prArthanAM karttuM sa satataM jIvati|
26 This was the High Priest that we needed — holy, innocent, spotless, withdrawn from sinners, exalted above the highest Heaven,
aparam asmAkaM tAdRzamahAyAjakasya prayOjanamAsId yaH pavitrO 'hiMsakO niSkalagkaH pApibhyO bhinnaH svargAdapyuccIkRtazca syAt|
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.
aparaM mahAyAjakAnAM yathA tathA tasya pratidinaM prathamaM svapApAnAM kRtE tataH paraM lOkAnAM pApAnAM kRtE balidAnasya prayOjanaM nAsti yata AtmabalidAnaM kRtvA tad EkakRtvastEna sampAditaM|
28 The Law appoints as High Priests men who are liable to infirmity, 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)
yatO vyavasthayA yE mahAyAjakA nirUpyantE tE daurbbalyayuktA mAnavAH kintu vyavasthAtaH paraM zapathayuktEna vAkyEna yO mahAyAjakO nirUpitaH sO 'nantakAlArthaM siddhaH putra Eva| (aiōn g165)
