Hebrews 7

1 For this Melchi-sedec was King of Salem, the Priest of the most high God, who met Abraham, as he returned 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 gaue the tithe of all things: who first is by interpretation King of righteousnes: after that, he is also King of Salem, that 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 kinred, and hath neither beginning of his dayes, neither ende of life: but is likened vnto the Sonne of God, and continueth a Priest for euer.

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 Nowe consider how great this man was, vnto whome euen the Patriarke Abraham gaue the tithe of the spoyles.

Consider, then the importance of this Melchizedek, to whom even the patriarch Abraham himself gave a tithe of the choicest spoils.

5 For verely they which are the childre of Leui, which receiue the office of the Priesthode, haue a commandement to take, according to the Law, tithes of the people (that is, of their bethren) though they came out of ye loynes 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 kindred is not couted among them, receiued tithes of Abraham, and blessed him that had 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 And without all contradiction the lesse is blessed of the greater.

Now no one can dispute that it is the superior who blesses the inferior.

8 And here men that die, receiue tithes: but there he receiueth them, of whome it is witnessed, that he liueth.

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 to say as the thing is, Leui also which receiueth tithes, payed tithes in Abraham.

Moreover, in a sense, even Levi, who is the receiver of the tithes, has, through Abraham, paid tithes;

10 For hee was yet in the loynes of his father Abraham, when Melchi-sedec met him.

for Levi was still in the body of his ancestor when Melchizedek met Abraham.

11 If therefore perfection had bene by the Priesthoode of the Leuites (for vnder it the Lawe was established to the people) what needed it furthermore, that another Priest should rise after the order of Melchi-sedec, and not to 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 if the Priesthood be changed, then of necessitie must there be a change of the Lawe.

With the change of the priesthood a change of the Law became a necessity.

13 For hee of whome these things are spoken, perteineth vnto another tribe, whereof no man serued 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 euident, that our Lord sprung out of Iuda, concerning the which tribe Moses spake nothing, touching the 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 a more euident thing, because that after the similitude of Melchi-sedec, there is risen vp another Priest,

All this becomes even yet plainer when we remember that a new priest has appeared, resembling Melchizedek,

16 Which is not made Priest after the Law of the carnal commandement, but after the power of the endlesse 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 hee testifieth thus, Thou art a Priest for euer, after the order of Melchi-sedec. (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 the commandement that went afore, is disanulled, because of the weakenes thereof, and vnprofitablenes.

On the one hand, we have the abolition of a previous regulation as being both inefficient and useless

19 For the Law made nothing perfite, but the bringing in of a better hope made perfite, whereby we drawe neere vnto 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 for as much as it is not without an othe (for these are made Priestes without an othe:

Then again, the appointment of this new priest was ratified by an oath, which is not so with the Levitical priests,

21 But this is made with an othe by him that said vnto him, The Lord hath sworne, and will not repent, Thou art a Priest for euer, after the order of Melchi-sedec) (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 is Iesus made a suretie of a better Testament.

And the oath shows the corresponding superiority of the covenant of which Jesus is appointed the surety.

23 And among them many were made Priests, because they were not suffered to endure, by the reason of death.

Again, new Levitical priests are continually being appointed, because death prevents their remaining in office;

24 But this man, because hee endureth euer, hath a Priesthood, which cannot passe from one to another. (aiōn g165)

but Jesus remains for all time, and therefore the priesthood that he holds will never pass to another. (aiōn g165)

25 Wherefore, hee is able also perfectly to saue them that come vnto God by him, seeing he euer liueth, 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 an hie Priest it became vs to haue, which is holy, harmelesse, vndefiled, separate from sinners, and made hier then the heauens:

This was the high priest that we needed – holy, innocent, spotless, withdrawn from sinners, exalted above the highest heaven,

27 Which needeth not daily as those hie Priests to offer vp sacrifice, first for his owne sinnes, and then for the peoples: for that did he once, when he offered vp himselfe.

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 maketh men hie Priestes, which haue infirmitie: but the word of the othe that was since the Lawe, maketh the Sonne, who is consecrated for euermore. (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)