The Letter to the Hebrews, Chapter 7
{7:1} For this Malki-Tzedek, king of Shalem, [1>]Kohen[<1] of El
`Elyon, who met Avraham returning from the slaughter of the kings and
blessed him, {7:2} to whom also Avraham divided a tenth part of all
(being first, by interpretation, king of righteousness, and then also
king of Shalem, which is king of shalom; {7:3} without father, without
mother, without genealogy, having neither beginning of days nor end of
life, but made like the Son of God), remains a [2>]Kohen[<2]
continually. {7:4} Now consider how great this man was, to whom even
Avraham, the patriarch, gave a tenth out of the best spoils. {7:5}
They indeed of the sons of Levi who receive the [3>]Kohen[<3]'s office
have a [4>]mitzvah[<4] to take tithes of the people according to the
law, that is, of their brothers, though these have come out of the
loins of Avraham, {7:6} but he whose genealogy is not counted from
them has taken tithes of Avraham, and has blessed him who has the
promises. {7:7} But without any dispute the less is blessed by the
better. {7:8} Here people who die receive tithes, but there one
receives tithes of whom it is testified that he lives. {7:9} So to
say, through Avraham even Levi, who receives tithes, has paid tithes,
{7:10} for he was yet in the loins of his father when Malki-Tzedek met
him. {7:11} Now if there was perfection through the Levitical
priesthood (for under it the people have received the law), what
further need was there for another [5>]Kohen[<5] to arise after the
order of Malki-Tzedek, and not be called after the order of Aharon?
{7:12} For the priesthood being changed, there is of necessity a
change made also in the law. {7:13} For he of whom these things are
said belongs to another tribe, from which no one has officiated at the
altar. {7:14} For it is evident that our Lord has sprung out of
Yehudah, about which tribe Moshe spoke nothing concerning priesthood.
{7:15} This is yet more abundantly evident, if after the likeness of
Malki-Tzedek there arises another [6>]Kohen[<6], {7:16} who has been
made, not after the law of a fleshly [7>]mitzvah[<7], but after the
power of an endless life: {7:17} for it is testified,
"You are a [8>]Kohen[<8] forever,
According to the order of Malki-Tzedek."
{7:18} For there is an annulling of a foregoing [9>]mitzvah[<9]
because of its weakness and uselessness {7:19} (for the law made
nothing perfect), and a bringing in thereupon of a better hope,
through which we draw near to God. {7:20} Inasmuch as he was not made
[10>]Kohen[<10] without the taking of an oath {7:21} (for they indeed
have been made [11>]Kohanim[<11] 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 [12>]Kohen[<12] forever,
According to the order of Malki-Tzedek'".
{7:22} By so much has Yeshua become the collateral of a better
covenant. {7:23} Many, indeed, have been made [13>]Kohanim[<13],
because they are hindered from continuing by death. {7:24} But he,
because he lives forever, has his priesthood unchangeable. {7:25}
Therefore he is also able to save to the uttermost those who draw near
to God through him, seeing he ever lives to make intercession for them.
{7:26} For such a [14>]Kohen Gadol[<14] was fitting for us: holy,
guiltless, undefiled, separated from sinners, and made higher than the
heavens; {7:27} who doesn't need, like those [15>]Kohenim
Gedolim[<15], to daily offer up sacrifices, first for his own sins,
and then for the sins of the people. For this he did once for all,
when he offered up himself. {7:28} For the law appoints men as
[16>]Kohenim Gedolim[<16] who have weakness, but the word of the oath
which came after the law appoints a Son forever who has been perfected.
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Footnotes:
[1] {7:1} priest
[2] {7:3} priest
[3] {7:5} priest
[4] {7:5} commandment
[5] {7:11} priest
[6] {7:15} priest
[7] {7:16} commandment
[8] {7:17} priest
[9] {7:18} commandment
[10] {7:20} priest
[11] {7:21} priests
[12] {7:21} priest
[13] {7:23} priests
[14] {7:26} high priest
[15] {7:27} high priests
[16] {7:28} high priests
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