Hebrews 7
1 For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed 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 Abraham divided a tenth part of all (being first, by interpretation, “king of righteousness”, and then also “king of Salem”, which means “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, but made like the Son of God), remains 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 Now consider how great this man was, to whom even Abraham the patriarch gave a tenth out of the best plunder.
Consider, then the importance of this Melchizedek, to whom even the patriarch Abraham himself gave a tithe of the choicest spoils.
5 They indeed of the sons of Levi who receive the priest’s office have a commandment to take tithes from the people according to the law, that is, of their brothers, though these have come out of the body 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 but he whose genealogy is not counted from them has accepted tithes from Abraham, and has blessed him who has the promises.
But Melchizedek, although not of this lineage, received tithes from Abraham, and gave his blessing to the man who had God’s promises.
7 But without any dispute the lesser is blessed by the greater.
Now no one can dispute that it is the superior who blesses the inferior.
8 Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives.
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 We can say that through Abraham even Levi, who receives tithes, has 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 body of his father when Melchizedek met him.
for Levi was still in the body of his ancestor when Melchizedek met Abraham.
11 Now if perfection was through the Levitical priesthood (for under it the people have received the law), what further need was there for another priest to arise after the order of Melchizedek, and not be called after 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, there is of necessity a change made also in the law.
With the change of the priesthood a change of the Law became a necessity.
13 For he of whom these things are said belongs to another tribe, from which no one has officiated 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 our Lord has sprung out of Judah, about which tribe Moses spoke 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 This is yet more abundantly evident, if after the likeness of Melchizedek there arises another priest,
All this becomes even yet plainer when we remember that a new priest has appeared, resembling Melchizedek,
16 who has been made, not after the law of a fleshly commandment, but after 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 it is testified, “You are a priest forever, according to the order of Melchizedek.” (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 there is an annulling of a foregoing commandment because of its weakness and uselessness
On the one hand, we have the abolition of a previous regulation as being both inefficient and useless
19 (for the law made nothing perfect), and a bringing in of a better hope, through which we draw near 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 Inasmuch as he was not made priest without the taking of an oath
Then again, the appointment of this new priest was ratified by an oath, which is not so with the Levitical priests,
21 (for they indeed have been made priests 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 priest forever, according to the order of Melchizedek.’” (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, Jesus has become the guarantee of a better covenant.
And the oath shows the corresponding superiority of the covenant of which Jesus is appointed the surety.
23 Many, indeed, have been made priests, because they are hindered from continuing by death.
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 Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever 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 high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made 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 doesn’t need, like those high priests, to offer up sacrifices daily, first for his own sins, and then for the sins of the people. For he did this once for all, when he 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 appoints men as high priests who have weakness, but the word of the oath, which came after the law, appoints a Son forever who has 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)
