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,
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 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, )
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 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.
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 see how great this one [is], to whom also a tenth Abraham the patriarch did give out of the best of the spoils,
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 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;
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 and he who was not reckoned by genealogy of them, received tithes from Abraham, and him having the promises he hath blessed,
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 and apart from all controversy, the less by the better is blessed —
And beyond all dispute it is always the inferior who is blessed by the superior.
8 and here, indeed, men who die do receive tithes, and there [he], who is testified to that he was living,
Moreover here frail mortal men receive tithes: there one receives them about whom there is evidence that he is alive.
9 and so to speak, through Abraham even Levi who is receiving tithes, hath paid tithes,
And Levi too--if I may so speak--pays tithes through Abraham:
10 for he was yet in the loins of the father when Melchisedek met him.
for Levi was yet in the loins of his forefather 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?
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 for the priesthood being changed, of necessity also, of the law a change doth come,
For when the priesthood changes, a change of Law also of necessity takes place.
13 for he of whom these things are said in another tribe hath had part, of whom no one gave attendance 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] evident that out of Judah hath arisen our Lord, in regard to which tribe Moses spake nothing concerning priesthood.
For it is undeniable that our Lord sprang from Judah, a tribe of which Moses said nothing in connection with priests.
15 And it is yet more abundantly most evident, if according to the similitude of Melchisedek there doth arise another priest,
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 came not according to the law of a fleshly command, but according to the power of an endless life,
and hold His office not in obedience to any temporary Law, but by virtue of an indestructible Life.
17 for He doth testify — 'Thou [art] a priest — to the age, according to the order of Melchisedek;' (aiōn g165)
For the words are in evidence, "Thou art a priest for ever, belonging to 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 here the abrogation of an earlier code because it was weak and ineffective--
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 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 inasmuch as [it is] not apart from oath, (for those indeed apart from oath are become priests,
And since it was not without an oath being taken--
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)
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 so much of a better covenant hath Jesus become surety,
so much the more also is the Covenant of which Jesus has become the guarantor, a better covenant.
23 and those indeed are many who have become priests, because by death they are hindered from remaining;
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 whence also he is able to save to the very end, those coming through him unto God — ever living to make intercession 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 such a chief priest did become us — kind, harmless, undefiled, separate from the sinners, and become higher than the heavens,
Moreover we needed just such a High Priest as this--holy, guileless, undefiled, far removed from sinful men and exalted above the heavens;
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;
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 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)
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)
