Hebrews 7
1 For this Melchisedek, king of Salem, priest of God Most High, who did meet Abraham turning back from the smiting of the kings, and did bless 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 to whom also a tenth of all did Abraham divide, (first, indeed, being interpreted, 'King of righteousness,' and then also, King of Salem, which 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 without father, without mother, without genealogy, having neither beginning of days nor end of life, and being made like to the Son of God, doth remain a priest continually.
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 see how great this one [is], to whom also a tenth Abraham the patriarch did give out of the best of the spoils,
Consider, then the importance of this Melchizedek, to whom even the patriarch Abraham himself gave a tithe of the choicest spoils.
5 and those, indeed, out of the sons of Levi receiving the priesthood, a command have to take tithes from the people according to the law, that is, their brethren, even though they came forth out of the loins 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 and he who was not reckoned by genealogy of them, received tithes from Abraham, and him having the promises he hath blessed,
But Melchizedek, although not of this lineage, received tithes from Abraham, and gave his blessing to the man who had God’s promises.
7 and apart from all controversy, the less by the better is blessed —
Now no one can dispute that it is the superior who blesses the inferior.
8 and here, indeed, men who die do receive tithes, and there [he], who is testified to that he was living,
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 so to speak, through Abraham even Levi who is receiving tithes, hath paid tithes,
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 the father when Melchisedek met him.
for Levi was still in the body of his ancestor when Melchizedek met Abraham.
11 If indeed, then, perfection were through the Levitical priesthood — for the people under it had received law — what further need, according to the order of Melchisedek, for another priest to arise, and not to be called according to the order 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 for the priesthood being changed, of necessity also, of the law a change doth come,
With the change of the priesthood a change of the Law became a necessity.
13 for he of whom these things are said in another tribe hath had part, of whom no one gave attendance 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] evident that out of Judah hath arisen our Lord, in regard to which tribe Moses spake nothing concerning 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 it is yet more abundantly most evident, if according to the similitude of Melchisedek there doth arise another priest,
All this becomes even yet plainer when we remember that a new priest has appeared, resembling Melchizedek,
16 who came not according to the law of a fleshly command, but according to the power of an endless 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 doth testify — 'Thou [art] a priest — to the age, according to the order of Melchisedek;' (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 for a disannulling indeed doth come of the command going before because of its weakness, and unprofitableness,
On the one hand, we have the abolition of a previous regulation as being both inefficient and useless
19 (for nothing did the law perfect) and the bringing in of a better hope, through which we draw nigh 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 inasmuch as [it is] not apart from oath, (for those indeed apart from oath are become priests,
Then again, the appointment of this new priest was ratified by an oath, which is not so with the Levitical priests,
21 and he with an oath through Him who is saying unto him, 'The Lord sware, and will not repent, Thou [art] a priest — to the age, according to the order of Melchisedek;') (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 so much of a better covenant hath Jesus become surety,
And the oath shows the corresponding superiority of the covenant of which Jesus is appointed the surety.
23 and those indeed are many who have become priests, because by death they are hindered from remaining;
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 whence also he is able to save to the very end, those coming through him unto God — ever living to make intercession 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 such a chief priest did become us — kind, harmless, undefiled, separate from the sinners, and become higher than the heavens,
This was the high priest that we needed – holy, innocent, spotless, withdrawn from sinners, exalted above the highest heaven,
27 who hath no necessity daily, as the chief priests, first for his own sins to offer up sacrifice, then for those of the people; for this he did once, having offered 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 doth appoint men chief priests, having infirmity, but the word of the oath that [is] after the law [appointeth] the Son — to the age having been perfected. (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)
