Hebrews 7 Parallel Bible Translations

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1 For this Melchisedech was king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him: For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him, This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him,
2 To whom also Abraham divided the tithes of all: who first indeed by interpretation, is king of justice: and then also king of Salem, that is, king of peace: and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace. and Abraham gave him a tenth of everything. First, the name Melchizedek means “king of righteousness|; then also, “king of Salem” means “king of peace.”
3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but likened unto the Son of God, continueth a priest for ever. He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever. Without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest forever.
4 Now consider how great this man is, to whom also Abraham the patriarch gave tithes out of the principal things. See how great this man was to whom Abraham the patriarch gave a tenth of the spoils! Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder!
5 And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham. And those descendants of Levi who receive the priestly office have a commandment in the law to take tithes from the people, that is, from their brothers, though these also are descended from Abraham. Now the law requires the descendants of Levi who become priests to collect a tenth from the people—that is, from their fellow Israelites—even though they also are descended from Abraham.
6 But he, whose pedigree is not numbered among them, received tithes of Abraham, and blessed him that had the promises. But this man who does not have his descent from them received tithes from Abraham and blessed him who had the promises. This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises.
7 And without all contradiction, that which is less, is blessed by the better. It is beyond dispute that the inferior is blessed by the superior. And without doubt the lesser is blessed by the greater.
8 And here indeed, men that die, receive thithes: but there he hath witness, that he liveth. In the one case tithes are received by mortal men, but in the other case, by one of whom it is testified that he lives. In the one case, the tenth is collected by people who die; but in the other case, by him who is declared to be living.
9 And (as it may be said) even Levi who received tithes, paid tithes in Abraham: One might even say that Levi himself, who receives tithes, paid tithes through Abraham, One might even say that Levi, who collects the tenth, paid the tenth through Abraham,
10 For he was yet in the loins of his father, when Melchisedech met him. for he was still in the loins of his ancestor when Melchizedek met him. because when Melchizedek met Abraham, Levi was still in the body of his ancestor.
11 If then perfection was by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise according to the order of Melchisedech, and not be called according to the order of Aaron? Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron? If perfection could have been attained through the Levitical priesthood—and indeed the law given to the people established that priesthood—why was there still need for another priest to come, one in the order of Melchizedek, not in the order of Aaron?
12 For the priesthood being translated, it is necessary that a translation also be made of the law. For when there is a change in the priesthood, there is necessarily a change in the law as well. For when the priesthood is changed, the law must be changed also.
13 For he, of whom these things are spoken, is of another tribe, of which no one attended on the altar. For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar. He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar.
14 For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests. For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests. For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests.
15 And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest, This becomes even more evident when another priest arises in the likeness of Melchizedek, And what we have said is even more clear if another priest like Melchizedek appears,
16 Who is made not according to the law of a carnal commandment, but according to the power of an indissoluble life: who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life. one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life.
17 For he testifieth: Thou art a priest for ever, according to the order of Melchisedech. For it is witnessed of him, “You are a priest forever, after the order of Melchizedek.” For it is declared: “You are a priest forever, in the order of Melchizedek.”
18 There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof: For on the one hand, a former commandment is set aside because of its weakness and uselessness The former regulation is set aside because it was weak and useless
19 (For the law brought nothing to perfection,) but a bringing in of a better hope, by which we draw nigh to God. (for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God. (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God.
20 And inasmuch as it is not without an oath, (for the others indeed were made priests without an oath; And it was not without an oath. For those who formerly became priests were made such without an oath, And it was not without an oath! Others became priests without any oath,
21 But this with an oath, by him that said unto him: The Lord hath sworn, and he will not repent, Thou art a priest for ever.) but this one was made a priest with an oath by the one who said to him: “The Lord has sworn and will not change his mind, ‘You are a priest forever.’” but he became a priest with an oath when God said to him: “The Lord has sworn and will not change his mind: ‘You are a priest forever.’”
22 By so much is Jesus made a surety of a better testament. This makes Jesus the guarantor of a better covenant. Because of this oath, Jesus has become the guarantor of a better covenant.
23 And the others indeed were made many priests, because by reason of death they were not suffered to continue: The former priests were many in number, because they were prevented by death from continuing in office, Now there have been many of those priests, since death prevented them from continuing in office;
24 But this, for that he continueth for ever, hath an everlasting priesthood, but he holds his priesthood permanently, because he continues forever. but because Jesus lives forever, he has a permanent priesthood.
25 Whereby he is able also to save for ever them that come to God by him; always living to make intercession for us. Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.
26 For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens; For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. Such a high priest truly meets our need—one who is holy, blameless, pure, set apart from sinners, exalted above the heavens.
27 Who needeth not daily (as the other priests) to offer sacrifices first for his own sins, and then for the people's: for this he did once, in offering himself. He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself. Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself.
28 For the law maketh men priests, who have infirmity: but the word of the oath, which was since the law, the Son who is perfected for evermore. For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever. For the law appoints as high priests men in all their weakness; but the oath, which came after the law, appointed the Son, who has been made perfect forever.
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