1 For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham as he was returning from the slaughter of the kings and blessed him,
1 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;
1 Now this man Melchizedek, king of Salem and priest of the Most High God, met Abraham and blessed him when he was returning from defeating the kings.
1 For this Melchizedek, king of Salem [and] priest of the Most High God, met Abraham as he returned from the slaughter of the kings and blessed him,
2 to whom also Abraham apportioned a tenth part of all the spoils, was first of all, by the translation of his name, king of righteousness, and then also king of Salem, which is king of peace.
2 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;
2 Abraham gave Melchizedek a tenth of everything. In the first place, his name means "king of righteousness," and then he is also king of Salem, that is, "king of peace."
2 And Abraham gave to him a tenth portion of all [the spoil]. He is primarily, as his name when translated indicates, king of righteousness, and then he is also king of Salem, which means king of peace.
3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains a priest perpetually.
3 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.
3 He has no father, mother, or genealogy, no birth date recorded for him, nor a date of death. Like the Son of God, he continues to be a priest forever.
3 Without [record of] father or mother or ancestral line, neither with beginning of days nor ending of life, but, resembling the Son of God, he continues to be a priest without interruption and without successor.
4 Now observe how great this man was to whom Abraham, the patriarch, gave a tenth of the choicest spoils.
4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
4 Just look at how great this man was! Even Abraham the patriarch himself gave him a tenth of what he had captured!
4 Now observe and consider how great [a personage] this was to whom even Abraham the patriarch gave a tenth [the topmost or the pick of the heap] of the spoils.
5 And those indeed of the sons of Levi who receive the priest's office have commandment in the Law to collect a tenth from the people, that is, from their brethren, although these are descended from Abraham.
5 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:
5 The descendants of Levi who accept the priesthood have a commandment in the Law to collect a tenth from the people, that is, from their own brothers, even though they are also descendants of Abraham.
5 And it is true that those descendants of Levi who are charged with the priestly office are commanded in the Law to take tithes from the people -- "which means, from their brethren -- "though these have descended from Abraham.
6 But the one whose genealogy is not traced from them collected a tenth from Abraham and blessed the one who had the promises.
6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.
6 But this man, whose descent is not traced from them, collected a tenth from Abraham and blessed the man who had received the promises.
6 But this person who has not their Levitical ancestry received tithes from Abraham [himself] and blessed him who possessed the promises [of God].
7 But without any dispute the lesser is blessed by the greater.
7 And without all contradiction the less is blessed of the better.
7 It is beyond dispute that the less important person is blessed by the more important person.
7 Yet it is beyond all contradiction that it is the lesser person who is blessed by the greater one.
8 In this case mortal men receive tithes, but in that case one receives them, of whom it is witnessed that he lives on.
8 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.
8 Mortal men collect tithes, but we are informed by Scripture that Melchizedek keeps on living.
8 Furthermore, here [in the Levitical priesthood] tithes are received by men who are subject to death; while there [in the case of Melchizedek], they are received by one of whom it is testified that he lives [perpetually].
9 And, so to speak, through Abraham even Levi, who received tithes, paid tithes,
9 And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.
9 One might even say that Levi, who collects the tenth, paid the tenth through Abraham,
9 A person might even say that Levi [the father of the priestly tribe] himself, who received tithes (the tenth), paid tithes through Abraham,
10 for he was still in the loins of his father when Melchizedek met him.
10 For he was yet in the loins of his father, when Melchisedec met him.
10 because Levi was still inside his ancestor when Melchizedek met him.
10 For he was still in the loins of his forefather [Abraham] when Melchizedek met him [Abraham].
11 Now if perfection was through the Levitical priesthood (for on the basis of it the people received the Law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron?
11 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?
11 Now if perfection could have been attained through the Levitical priesthood for on this basis the people received the Law what further need would there be to speak of appointing another kind of priest according to the order of Melchizedek, not one according to the order of Aaron?
11 Now if perfection (a perfect fellowship between God and the worshiper) had been attainable by the Levitical priesthood -- "for under it the people were given the Law -- "why was it further necessary that there should arise another and different kind of Priest, one after the order of Melchizedek, rather than one appointed after the order and rank of Aaron?
12 For when the priesthood is changed, of necessity there takes place a change of law also.
12 For the priesthood being changed, there is made of necessity a change also of the law.
12 When a change in the priesthood takes place, there must also be a change in the Law.
12 For when there is a change in the priesthood, there is of necessity an alteration of the law [concerning the priesthood] as well.
13 For the one concerning whom these things are spoken belongs to another tribe, from which no one has officiated at the altar.
13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.
13 For the person we are talking about belonged to a different tribe, and no one from that tribe has ever served at the altar.
13 For the One of Whom these things are said belonged [not to the priestly line but] to another tribe, no member of which has officiated at the altar.
14 For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests.
14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.
14 Furthermore, it is obvious that our Lord was a descendant of Judah, and Moses said nothing about priests coming from that tribe.
14 For it is obvious that our Lord sprang from the tribe of Judah, and Moses mentioned nothing about priests in connection with that tribe.
15 And this is clearer still, if another priest arises according to the likeness of Melchizedek,
15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
15 This point is even more obvious in that another priest who is like Melchizedek has appeared
15 And this becomes more plainly evident when another Priest arises Who bears the likeness of Melchizedek,
16 who has become such not on the basis of a law of physical requirement, but according to the power of an indestructible life.
16 Who is made, not after the law of a carnal commandment, but after the power of an endless life.
16 who was appointed to be a priest, not on the basis of a genealogical registry, but rather on the power of an indestructible life.
16 Who has been constituted a Priest, not on the basis of a bodily legal requirement [an externally imposed command concerning His physical ancestry], but on the basis of the power of an endless and indestructible Life.
17 For it is attested of Him, "YOU ARE A PRIEST FOREVER ACCORDING TO THE ORDER OF MELCHIZEDEK."
17 For he testifieth, Thou art a priest for ever after the order of Melchisedec.
17 For it is declared about him, "You are a priest forever according to the order of Melchizedek."
17 For it is witnessed of Him, You are a Priest forever after the order (with the rank) of Melchizedek.
18 For, on the one hand, there is a setting aside of a former commandment because of its weakness and uselessness
18 For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.
18 Indeed, because it was weak and ineffective, the former commandment has been annulled,
18 So a previous physical regulation and command is cancelled because of its weakness and ineffectiveness and uselessness -- "
19 (for the Law made nothing perfect), and on the other hand there is a bringing in of a better hope, through which we draw near to God.
19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
19 since the Law made nothing perfect, and a better hope is presented, by which we approach God.
19 For the Law never made anything perfect -- "but instead a better hope is introduced through which we [now] come close to God.
20 And inasmuch as it was not without an oath
20 And inasmuch as not without an oath he was made priest:
20 Now none of this happened without an oath. Others became priests without any oath,
20 And it was not without the taking of an oath [that Christ was made Priest],
21 (for they indeed became priests without an oath, but He with an oath through the One who said to Him, "THE LORD HAS SWORN AND WILL NOT CHANGE HIS MIND, 'YOU ARE A PRIEST FOREVER'");
21 (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:)
21 but Jesus became a priest with an oath when God told him, "The Lord has taken an oath and will not change his mind. You are a priest forever."
21 For those who formerly became priests received their office without its being confirmed by the taking of an oath by God, but this One was designated and addressed and saluted with an oath, The Lord has sworn and will not regret it or change His mind, You are a Priest forever according to the order of Melchizedek.
22 so much the more also Jesus has become the guarantee of a better covenant.
22 By so much was Jesus made a surety of a better testament.
22 In this way, Jesus has become the guarantor of a better covenant.
22 In keeping with [the oath's greater strength and force], Jesus has become the Guarantee of a better (stronger) agreement [a more excellent and more advantageous covenant].
23 The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing,
23 And they truly were many priests, because they were not suffered to continue by reason of death:
23 There have been many priests, since each one of them had to stop serving in office when he died.
23 [Again, the former successive line of priests] was made up of many, because they were each prevented by death from continuing [perpetually in office];
24 but Jesus, on the other hand, because He continues forever, holds His priesthood permanently.
24 But this man, because he continueth ever, hath an unchangeable priesthood.
24 But because Jesus lives forever, he has a permanent priesthood.
24 But He holds His priesthood unchangeably, because He lives on forever.
25 Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them.
25 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.
25 Therefore, because he always lives to intercede for them, he is able to save completely those who come to God through him.
25 Therefore He is able also to save to the uttermost (completely, perfectly, finally, and for all time and eternity) those who come to God through Him, since He is always living to make petition to God and intercede with Him and intervene for them.
26 For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens;
26 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
26 We need such a high priest one who is holy, innocent, pure, set apart from sinners, exalted above the heavens.
26 [Here is] the High Priest [perfectly adapted] to our needs, as was fitting -- "holy, blameless, unstained by sin, separated from sinners, and exalted higher than the heavens.
27 who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself.
27 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.
27 He has no need to offer sacrifices every day like high priests do, first for his own sins and then for those of the people, since he did this once for all when he sacrificed himself.
27 He has no day by day necessity, as [do each of these other] high priests, to offer sacrifice first of all for his own [personal] sins and then for those of the people, because He [met all the requirements] once for all when He brought Himself [as a sacrifice] which He offered up.
28 For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever.
28 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.
28 For the Law appoints as high priests men who are weak, but the promised oath, which came after the Law, results in a Son who is eternally perfect.
28 For the Law sets up men in their weakness [frail, sinful, dying human beings] as high priests, but the word of [God's] oath, which [was spoken later] after the institution of the Law, [chooses and appoints as priest One Whose appointment is complete and permanent], a Son Who has been made perfect forever.
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