Melchizedek
This Melchisedec, king of Salem, priest of the Most High God, met Abraham coming back from the slaughter of the kings and blessed him. And Abraham gave him a tenth of everything. His name means first King of Righteousness, and then King of Salem as well, which is King of Peace. He is without father, without mother, without descent, with no beginning of days and no end of life. Made like the Son of God, he remains a priest forever. Now consider how great this man was, that even the patriarch Abraham gave him a tenth of the spoils. And the sons of Levi who take the priesthood have a commandment under the law to take tithes from the people — that is, from their own brothers, even though they too are descended from Abraham. But this man, who isn't in their line of descent, took tithes from Abraham and blessed the one who had the promises. And there is no argument about it: the lesser is blessed by the greater. In the one case tithes are taken by men who die. In the other, by one of whom it is testified that he lives. And you could even say that Levi, who takes tithes, paid tithes through Abraham, because he was still in his ancestor's body when Melchisedec met him.
Because this Melchizedek, king of Salem, priest of the Most High God, who met Abraham coming back from the killing of the kings and blessed him. Who Abraham gave a tenth part of everything too. First being by translation King of righteousness, and after that King of Salem too, which is King of peace. Without father, without mother, without family line, having neither start of days or end of life. But made like the Son of God, he stays a priest always. Now think how great this man was, who even the patriarch Abraham gave a tenth of the plunder to. And truly the ones of the sons of Levi who take the office of the priesthood have an order to take a tenth of the people according to the teaching, that is, of their brothers, though they come out of the loins of Abraham. But he whose line isn't counted from them took a tenth of Abraham and blessed the one who had the promises. And without any argument the less is blessed by the better. And here men who die take a tenth. But there he takes it, who it's witnessed of that he lives. And as I can say, Levi too, who takes a tenth, paid a tenth in Abraham. Because he was still in the loins of his father when Melchizedek met him.
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; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. And verily they that are of the sons of Levi, who receive the office of the 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: But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him.
This Melchisedec, king of Salem, priest of the Most High God, met Abraham coming back from the slaughter of the kings and blessed him.
Because this Melchizedek, king of Salem, priest of the Most High God, who met Abraham coming back from the killing of the kings and blessed him.
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;
And Abraham gave him a tenth of everything. His name means first King of Righteousness, and then King of Salem as well, which is King of Peace.
Who Abraham gave a tenth part of everything too. First being by translation King of righteousness, and after that King of Salem too, which is King of peace.
To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;
He is without father, without mother, without descent, with no beginning of days and no end of life. Made like the Son of God, he remains a priest forever.
Without father, without mother, without family line, having neither start of days or end of life. But made like the Son of God, he stays a priest always.
Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.
Now consider how great this man was, that even the patriarch Abraham gave him a tenth of the spoils.
Now think how great this man was, who even the patriarch Abraham gave a tenth of the plunder to.
Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
And the sons of Levi who take the priesthood have a commandment under the law to take tithes from the people — that is, from their own brothers, even though they too are descended from Abraham.
And truly the ones of the sons of Levi who take the office of the priesthood have an order to take a tenth of the people according to the teaching, that is, of their brothers, though they come out of the loins of Abraham.
And verily they that are of the sons of Levi, who receive the office of the 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:
But this man, who isn't in their line of descent, took tithes from Abraham and blessed the one who had the promises.
But he whose line isn't counted from them took a tenth of Abraham and blessed the one who had the promises.
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.
And there is no argument about it: the lesser is blessed by the greater.
And without any argument the less is blessed by the better.
And without all contradiction the less is blessed of the better.
In the one case tithes are taken by men who die. In the other, by one of whom it is testified that he lives.
And here men who die take a tenth. But there he takes it, who it's witnessed of that he lives.
And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.
And you could even say that Levi, who takes tithes, paid tithes through Abraham,
And as I can say, Levi too, who takes a tenth, paid a tenth in Abraham.
And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.
because he was still in his ancestor's body when Melchisedec met him.
Because he was still in the loins of his father when Melchizedek met him.
For he was yet in the loins of his father, when Melchisedec met him.
A priest forever
Now if completeness had come through the Levitical priesthood — and it was under that priesthood that the people received the law — what further need was there for another priest to arise after the order of Melchisedec, and not be named after the order of Aaron? Because if the priesthood is changed, the law has to be changed too. For the one these things are said about belonged to a different tribe, and nobody from that tribe has ever served at the altar. It is quite clear that our Lord came out of Juda, and Moses said nothing about priests in connection with that tribe. And it is clearer still if another priest arises in the likeness of Melchisedec, who is made, not after the law of a fleshly commandment, but after the power of an endless life. Because this is testified of him: You are a priest forever, after the order of Melchisedec. So the former commandment is set aside because it was weak and useless — for the law made nothing complete — and a better hope is brought in, through which we draw near to God. And it wasn't done without an oath. Those priests were made without an oath, but this one 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, after the order of Melchisedec. So Jesus has become the guarantee of a better covenant. And there were many of those priests, because death stopped them staying in office. But this man, because he lives forever, has a priesthood that doesn't pass to anyone else. So he can save completely those who come to God through him, because he always lives to speak for them. It was fitting that we should have a high priest like this: holy, blameless, undefiled, set apart from sinners, and lifted higher than the heavens. He doesn't need to offer sacrifices day after day, as those high priests do — first for their own sins and then for the people's. He did this once for all, when he offered up himself. For the law appoints as high priests men with weakness. But the word of the oath, which came after the law, appoints the Son, made complete forever.
So if being made perfect were by the Levitical priesthood (because under it the people got the teaching), what further need was there that another priest should get up after the order of Melchizedek and not be called after the order of Aaron? Because the priesthood being changed, there has to be made of need a change of the teaching too. Because the one these things are spoken of belongs to another tribe, of which no man waited at the altar. Because it's plain that our Lord sprang out of Judah, and about that tribe Moses said nothing about priesthood. And it's much more plain, because after the likeness of Melchizedek there gets up another priest. Who's made not after the teaching of a fleshly order but after the power of a life that can't end. Because he testifies: You're a priest forever after the order of Melchizedek. Because truly there's a doing away with the order before, because of its weakness and uselessness. (Because the teaching made nothing perfect.) But the bringing in of a better hope did, that we come near to God by. And in as much as he wasn't made priest without an oath. (Because those priests were made without an oath. But this one with an oath by the one who said to him: The Lord swore and won't change his mind — You're a priest forever after the order of Melchizedek.) By so much was Jesus made a surety of a better covenant. And they truly were plenty of priests, because they weren't let stay because of death. But this man, because he stays forever, has a priesthood that doesn't change. So he's able to save right to the utmost the ones who come to God by him, seeing he always lives to ask for them. Because such a high priest fitted us, who's holy, harmless, undefiled, set apart from sinners and made higher than the heavens. Who doesn't need daily, like those high priests, to offer up sacrifice first for his own sins and then for the people's. Because this he did once, when he offered up himself. Because the teaching makes men high priests who have weakness. But the word of the oath, that came since the teaching, makes the Son, who's made perfect forever.
If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? For the priesthood being changed, there is made of necessity a change also of the law. For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, Who is made, not after the law of a carnal commandment, but after the power of an endless life. For he testifieth, Thou art a priest for ever after the order of Melchisedec. For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. And inasmuch as not without an oath he was made priest: (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:) By so much was Jesus made a surety of a better testament. And they truly were many priests, because they were not suffered to continue by reason of death: But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself. For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.
Now if completeness had come through the Levitical priesthood — and it was under that priesthood that the people received the law — what further need was there for another priest to arise after the order of Melchisedec, and not be named after the order of Aaron?
So if being made perfect were by the Levitical priesthood (because under it the people got the teaching), what further need was there that another priest should get up after the order of Melchizedek and not be called after the order of Aaron?
If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
Because if the priesthood is changed, the law has to be changed too.
Because the priesthood being changed, there has to be made of need a change of the teaching too.
For the priesthood being changed, there is made of necessity a change also of the law.
For the one these things are said about belonged to a different tribe, and nobody from that tribe has ever served at the altar.
Because the one these things are spoken of belongs to another tribe, of which no man waited at the altar.
For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.
It is quite clear that our Lord came out of Juda, and Moses said nothing about priests in connection with that tribe.
Because it's plain that our Lord sprang out of Judah, and about that tribe Moses said nothing about priesthood.
For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.
And it is clearer still if another priest arises in the likeness of Melchisedec,
And it's much more plain, because after the likeness of Melchizedek there gets up another priest.
And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
who is made, not after the law of a fleshly commandment, but after the power of an endless life.
Who's made not after the teaching of a fleshly order but after the power of a life that can't end.
Who is made, not after the law of a carnal commandment, but after the power of an endless life.
Because this is testified of him: You are a priest forever, after the order of Melchisedec.
Because he testifies: You're a priest forever after the order of Melchizedek.
For he testifieth, Thou art a priest for ever after the order of Melchisedec.
So the former commandment is set aside because it was weak and useless —
Because truly there's a doing away with the order before, because of its weakness and uselessness.
For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.
for the law made nothing complete — and a better hope is brought in, through which we draw near to God.
(Because the teaching made nothing perfect.) But the bringing in of a better hope did, that we come near to God by.
For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
And it wasn't done without an oath.
And in as much as he wasn't made priest without an oath.
And inasmuch as not without an oath he was made priest:
Those priests were made without an oath, but this one 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, after the order of Melchisedec.
(Because those priests were made without an oath. But this one with an oath by the one who said to him: The Lord swore and won't change his mind — You're a priest forever after the order of Melchizedek.)
(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)
So Jesus has become the guarantee of a better covenant.
By so much was Jesus made a surety of a better covenant.
By so much was Jesus made a surety of a better testament.
And there were many of those priests, because death stopped them staying in office.
And they truly were plenty of priests, because they weren't let stay because of death.
And they truly were many priests, because they were not suffered to continue by reason of death:
But this man, because he lives forever, has a priesthood that doesn't pass to anyone else.
But this man, because he stays forever, has a priesthood that doesn't change.
But this man, because he continueth ever, hath an unchangeable priesthood.
So he can save completely those who come to God through him, because he always lives to speak for them.
So he's able to save right to the utmost the ones who come to God by him, seeing he always lives to ask for them.
Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.
It was fitting that we should have a high priest like this: holy, blameless, undefiled, set apart from sinners, and lifted higher than the heavens.
Because such a high priest fitted us, who's holy, harmless, undefiled, set apart from sinners and made higher than the heavens.
For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
He doesn't need to offer sacrifices day after day, as those high priests do — first for their own sins and then for the people's. He did this once for all, when he offered up himself.
Who doesn't need daily, like those high priests, to offer up sacrifice first for his own sins and then for the people's. Because this he did once, when he offered up himself.
Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.
For the law appoints as high priests men with weakness. But the word of the oath, which came after the law, appoints the Son, made complete forever.
Because the teaching makes men high priests who have weakness. But the word of the oath, that came since the teaching, makes the Son, who's made perfect forever.
For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.