Hebrews 7
1 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;
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him,
2 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.”
to whom also Abraham gave a tenth of all, being, first, by interpretation, King of righteousness, and then, also, King of Salem, which means King of peace,
3 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.
without father, without mother, without genealogy, having neither beginning of days, nor end of life, but being made to resemble the Son of God, remains a priest forever.
4 Consider, then the importance of this Melchizedek, to whom even the patriarch Abraham himself gave a tithe of the choicest spoils.
Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils.
5 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.
And those of the sons of Levi, who receive the office of priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:
6 But Melchizedek, although not of this lineage, received tithes from Abraham, and gave his blessing to the man who had God’s promises.
but he who does not count his genealogy from them, received tithes from Abraham, and blessed him that had the promises.
7 Now no one can dispute that it is the superior who blesses the inferior.
And, without any contradiction, the less is blessed by the better.
8 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.
And in the one instance, men that die receive tithes; but in the other, he receives them who has the testimony that he lives.
9 Moreover, in a sense, even Levi, who is the receiver of the tithes, has, through Abraham, paid tithes;
And so to speak, even Levi, who receives tithes, paid tithes through Abraham;
10 for Levi was still in the body of his ancestor when Melchizedek met Abraham.
for he was yet in the loins of his father, when Melchisedec met him.
11 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?
If, then, there had been a perfect expiation by means of the Levitical priesthood, (for with reference to it, the people received the law, ) what further need was there that another priest should be raised up after the order of Melchisedec, and not be called after the order of Aaron?
12 With the change of the priesthood a change of the Law became a necessity.
It is evident that, when the priest hood is changed, there is of necessity a change also of the law.
13 And he of whom all this is said belonged to quite a different tribe, no member of which has ever served at the altar.
For he of whom these things are said, belongs to another tribe, from which no one attended upon the altar.
14 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.
For it is very clear that our Lord sprung from Judah, of which tribe Moses spoke nothing concerning priesthood.
15 All this becomes even yet plainer when we remember that a new priest has appeared, resembling Melchizedek,
And it is yet far more evident, if, after the likeness of Melchisedec, there arises another priest,
16 and that he was appointed, not under a Law regulating only earthly matters, but by virtue of a life beyond the reach of death;
who is made, not according to the law of a fleshly commandment, but according to the power of an endless life; for he testifies,
17 for that is the meaning of the declaration – “You are for all time a priest of the order of Melchizedek.” (aiōn g165)
Thou art a priest forever after the order of Melchisedec. (aiōn g165)
18 On the one hand, we have the abolition of a previous regulation as being both inefficient and useless
For, indeed, there is a setting aside of the preceding commandment, because it was weak and unprofitable,
19 (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.
(for the law made no perfect expiation), and the introduction of a better hope, by which we draw near to God.
20 Then again, the appointment of this new priest was ratified by an oath, which is not so with the Levitical priests,
And inasmuch as he was made a priest, not without an oath,
21 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)
(for those priests were made such without an oath, but this one with an oath, by him that said to him, The Lord swore, and will not repent, Thou art a priest forever after the order of Melchisedec; ) (aiōn g165)
22 And the oath shows the corresponding superiority of the covenant of which Jesus is appointed the surety.
in so much has Jesus become the surety of a better covenant.
23 Again, new Levitical priests are continually being appointed, because death prevents their remaining in office;
And those priests, indeed, have been many, because they were prevented by death from continuing in office.
24 but Jesus remains for all time, and therefore the priesthood that he holds will never pass to another. (aiōn g165)
But this man, because he continues forever, has an unchangeable priesthood. (aiōn g165)
25 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.
Wherefore, he is able also to save through all time those who come to God by him, since he always lives to make intercession for them.
26 This was the high priest that we needed – holy, innocent, spotless, withdrawn from sinners, exalted above the highest heaven,
For such a high priest is suited to us, who is holy, harmless, undefiled, separate from sinners, and exalted above the heavens;
27 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.
who needs not daily, as those high priests, to offer up sacrifices, first for his own sins, and then for the sins of the people: for this he did once, when he offered up himself.
28 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)
For the law makes men high priests, who have infirmity; but the word of the oath, which was after the law, makes the Son, who is perfected forever. (aiōn g165)
