Hebrews 7

1 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--

For this Melchizedek, king of Salem, cohen of God Most High, who met Abraham returning from the slaughter of the kings and blessed him,

2 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:

to whom also Abraham divided "a tenth part of everything" (being first, by interpretation, king of righteousness, and then also king of Salem, which is king of peace;

3 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.

without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a cohen continually.

4 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.

Now consider how great this man was, to whom even Abraham, the patriarch, gave a tenth out of the most valuable plunder.

5 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.

They indeed of the sons of Levi who became cohanim have a commandment to take tithes of the people according to the Law, that is, of their brothers, though these have come out of the body of Abraham,

6 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.

but he whose genealogy is not counted from them has accepted tithes from Abraham, and has blessed him who has the promises.

7 And beyond all dispute it is always the inferior who is blessed by the superior.

But without any dispute the lesser is blessed by the greater.

8 Moreover here frail mortal men receive tithes: there one receives them about whom there is evidence that he is alive.

Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives.

9 And Levi too--if I may so speak--pays tithes through Abraham:

We can say that through Abraham even Levi, who receives tithes, has paid tithes,

10 for Levi was yet in the loins of his forefather when Melchizedek met Abraham.

for he was yet in the body of his father when Melchizedek met him.

11 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?

Now if there was perfection through the Levitical system of cohanim (for under it the people have received the law), what further need was there for another cohen to arise after the order of Melchizedek, and not be called after the order of Aaron?

12 For when the priesthood changes, a change of Law also of necessity takes place.

For the system of cohanim being changed, there is of necessity a change made also in the law.

13 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.

For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar.

14 For it is undeniable that our Lord sprang from Judah, a tribe of which Moses said nothing in connection with priests.

For it is evident that our Lord has sprung out of Judah, about which tribe Moses spoke nothing concerning cohanim.

15 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,

This is yet more abundantly evident, if after the likeness of Melchizedek there arises another cohen,

16 and hold His office not in obedience to any temporary Law, but by virtue of an indestructible Life.

who has been made, not after the law of a fleshly commandment, but after the power of an endless life:

17 For the words are in evidence, "Thou art a priest for ever, belonging to the order of Melchizedek." (aiōn g165)

for it is testified, "You are a cohen forever, according to the order of Melchizedek." (aiōn g165)

18 On the one hand we have here the abrogation of an earlier code because it was weak and ineffective--

For there is an annulling of a foregoing commandment because of its weakness and uselessness

19 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.

(for the law made nothing perfect), and a bringing in of a better hope, through which we draw near to God.

20 And since it was not without an oath being taken--

Inasmuch as he was not made cohen without the taking of an oath,

21 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)

for they indeed have been made cohanim without an oath, but he with an oath by him that says of him, "The Lord swore and will not change his mind, 'You are a cohen forever, according to the order of Melchizedek.'" (aiōn g165)

22 so much the more also is the Covenant of which Jesus has become the guarantor, a better covenant.

Accordingly Yeshua has become the guarantor of a better covenant.

23 And they have been appointed priests many in number, because death prevents their continuance in office:

Many, indeed, have been made cohanim, because they are hindered from continuing by death.

24 but He, because He continues for ever, has a priesthood which does not pass to any successor. (aiōn g165)

But he, because he lives forever, has his position as cohen permanently. (aiōn g165)

25 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.

Therefore he is also able to save completely those who draw near to God through him, seeing that he lives forever to make intercession for them.

26 Moreover we needed just such a High Priest as this--holy, guileless, undefiled, far removed from sinful men and exalted above the heavens;

For such a cohen hagadol was indeed fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;

27 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.

who does not need, like those cohanim gedolim, to offer up sacrifices daily, first for his own sins, and then for those of the people. For he did this once for all, when he offered up himself.

28 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)

For the Law appoints men as cohanim gedolim who have weakness, but the word of the oath which came after the Law appoints a Son forever who has been perfected. (aiōn g165)