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希伯来书 7
Chinese New Version (Traditional)
希伯来书 7
Chinese New Version (Traditional)
至高 神的祭司麥基洗德
7 這麥基洗德就是撒冷王，又是至高 神的祭司。亞伯拉罕殺敗眾王回來的時候，麥基洗德迎接他，並且給他祝福。 2 亞伯拉罕也把自己得來的一切，拿出十分之一來給他。麥基洗德這名字翻譯出來，頭一個意思就是“公義的王”；其次是“撒冷王”，就是“平安的王”的意思。 3 他沒有父親，沒有母親，沒有族譜，也沒有生死的記錄，而是與 神的兒子相似，永遠作祭司。
麥基洗德的祭司職分
4 你們想一想這人是多麼偉大啊！祖先亞伯拉罕也要從上等的擄物中，拿出十分之一來給了他。 5 那些領受祭司職分的利未子孫，奉命按照律法向人民，就是自己的弟兄，收取十分之一；雖然他們都是出於亞伯拉罕的。 6 可是那不與他們同譜系的麥基洗德，反而收納了亞伯拉罕的十分之一，並且給這蒙受應許的人祝福。 7 向來都是位分大的給位分小的祝福，這是毫無疑問的。 8 在這裡，收取十分之一的，都是必死的；但在那裡，收納十分之一的，卻被證實是一位活著的。 9 並且可以這樣說，連那收取十分之一的利未，也透過亞伯拉罕繳納了十分之一。 10 因為麥基洗德迎接亞伯拉罕的時候，利未還在他祖先的身體裡面。
耶穌按麥基洗德體系作祭司
11 這樣看來，如果藉著利未人的祭司制度能達到完全的地步（人民是在這制度下領受律法的），為甚麼還需要照著麥基洗德的體系，另外興起一位祭司，而不照著亞倫的體系呢？ 12 祭司的制度既然更改了，律法也必須更改。 13 因為這些話所指的那位，原是屬於另外一個支派的，這支派向來沒有人在祭壇前供職。 14 我們的主明明是從猶大支派出來的，關於這個支派，摩西並沒有提及祭司的事。 15 如果有另一位像麥基洗德那樣的祭司興起來，那麼，這裡所說的就更明顯了。 16 他成了祭司，不是按著律法上肉身的條例，卻是按著不能毀壞的生命的大能。 17 因為有為他作證的說：
“你永遠作祭司，
是照著麥基洗德的體系。”
18 一方面，從前的條例因為軟弱，沒有用處，就廢棄了； 19 （因為律法從來沒有使甚麼得到完全，）另一方面，它卻帶來了更美的盼望，藉著這盼望，我們就可以親近 神。
20 此外，還有關於誓言的事。其他成為祭司的，並不是用誓言立的； 21 只有耶穌是用誓言立的，因為那立他的對他說：
“主已經起了誓，
決不改變，
你永遠作祭司。”
22 耶穌既然是用誓言立的，就成了更美好的約的保證。 23 一方面，從前那些作祭司的，因為受死亡的限制，不能長久留任，所以人數眾多。 24 另一方面，因為耶穌是永遠長存的，就擁有他永不更改的祭司職位。 25 因此，那些靠著他進到 神面前的人，他都能拯救到底；因為他長遠活著，為他們代求。
26 這樣的一位大祭司，對我們本是合適的。他是聖潔、沒有邪惡、沒有玷污、從罪人中分別出來、高過眾天的。 27 他不必像那些大祭司，天天先為自己的罪獻祭，然後為人民的罪獻祭；因為他獻上了自己，就把這事一次而永遠的成全了。 28 律法所立的大祭司，都是軟弱的人；可是在律法以後，用誓言所立的兒子，卻是成為完全直到永遠的。
Hebrews 7
New International Version
Hebrews 7
New International Version
Melchizedek the Priest
7 This Melchizedek was king of Salem(A) and priest of God Most High.(B) He met Abraham returning from the defeat of the kings and blessed him,(C) 2 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 or mother, without genealogy,(D) without beginning of days or end of life, resembling the Son of God,(E) he remains a priest forever.
4 Just think how great he was: Even the patriarch(F) Abraham gave him a tenth of the plunder!(G) 5 Now the law requires the descendants of Levi who become priests to collect a tenth from the people(H)—that is, from their fellow Israelites—even though they also are descended from Abraham. 6 This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed(I) him who had the promises.(J) 7 And without doubt the lesser is blessed by the greater. 8 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.(K) 9 One might even say that Levi, who collects the tenth, paid the tenth through Abraham, 10 because when Melchizedek met Abraham, Levi was still in the body of his ancestor.
Jesus Like Melchizedek
11 If perfection could have been attained through the Levitical priesthood—and indeed the law given to the people(L) established that priesthood—why was there still need for another priest to come,(M) one in the order of Melchizedek,(N) not in the order of Aaron? 12 For when the priesthood is changed, the law must be changed also. 13 He of whom these things are said belonged to a different tribe,(O) and no one from that tribe has ever served at the altar.(P) 14 For it is clear that our Lord descended from Judah,(Q) and in regard to that tribe Moses said nothing about priests. 15 And what we have said is even more clear if another priest like Melchizedek appears, 16 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 it is declared:
18 The former regulation is set aside because it was weak and useless(S) 19 (for the law made nothing perfect),(T) and a better hope(U) is introduced, by which we draw near to God.(V)
20 And it was not without an oath! Others became priests without any oath, 21 but he became a priest with an oath when God said to him:
22 Because of this oath, Jesus has become the guarantor of a better covenant.(Y)
23 Now there have been many of those priests, since death prevented them from continuing in office; 24 but because Jesus lives forever, he has a permanent priesthood.(Z) 25 Therefore he is able to save(AA) completely[c] those who come to God(AB) through him, because he always lives to intercede for them.(AC)
26 Such a high priest(AD) truly meets our need—one who is holy, blameless, pure, set apart from sinners,(AE) exalted above the heavens.(AF) 27 Unlike the other high priests, he does not need to offer sacrifices(AG) day after day, first for his own sins,(AH) and then for the sins of the people. He sacrificed for their sins once for all(AI) when he offered himself.(AJ) 28 For the law appoints as high priests men in all their weakness;(AK) but the oath, which came after the law, appointed the Son,(AL) who has been made perfect(AM) forever.
Footnotes
- Hebrews 7:17 Psalm 110:4
- Hebrews 7:21 Psalm 110:4
- Hebrews 7:25 Or forever
Hebrews 7
New English Translation
Hebrews 7
New English Translation
The Nature of Melchizedek’s Priesthood
7 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him.[a] 2 To him[b] also Abraham apportioned a tithe[c] of everything.[d] His name first means[e] king of righteousness, then king of Salem,[f] that is, king of peace. 3 Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time. 4 But see how great he must be, if[g] Abraham the patriarch gave him a tithe[h] of his plunder. 5 And those of the sons of Levi who receive the priestly office[i] have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen,[j] although they too are descendants of Abraham.[k] 6 But Melchizedek[l] who does not share their ancestry[m] collected a tithe[n] from Abraham and blessed[o] the one who possessed the promise. 7 Now without dispute the inferior is blessed by the superior, 8 and in one case tithes are received by mortal men, while in the other by him who is affirmed to be alive. 9 And it could be said that Levi himself, who receives tithes, paid a tithe through Abraham. 10 For he was still in his ancestor Abraham’s loins[p] when Melchizedek met him.
Jesus and the Priesthood of Melchizedek
11 So if perfection had in fact been possible through the Levitical priesthood—for on that basis[q] the people received the law—what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order? 12 For when the priesthood changes, a change in the law must come[r] as well. 13 Yet the one these things are spoken about belongs to[s] a different tribe, and no one from that tribe[t] has ever officiated at the altar. 14 For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe. 15 And this is even clearer if another priest arises in the likeness of Melchizedek, 16 who has become a priest not by a legal regulation about physical descent[u] but by the power of an indestructible life. 17 For here is the testimony about him:[v] “You are a priest forever in the order of Melchizedek.”[w] 18 On the one hand a former command is set aside[x] because it is weak and useless,[y] 19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God. 20 And since[z] this was not done without a sworn affirmation—for the others have become priests without a sworn affirmation, 21 but Jesus[aa] did so[ab] with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’”[ac]— 22 accordingly Jesus has become the guarantee[ad] of a better covenant. 23 And the others[ae] who became priests were numerous, because death prevented them[af] from continuing in office,[ag] 24 but he holds his priesthood permanently since he lives forever. 25 So he is able to save completely those who come to God through him, because he always lives to intercede for them. 26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens. 27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all. 28 For the law appoints as high priests men subject to weakness,[ah] but the word of solemn affirmation that came after the law appoints a son made perfect forever.
Footnotes
- Hebrews 7:1 sn A series of quotations from Gen 14:17-19.
- Hebrews 7:2 tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Hebrews 7:2 tn Or “a tenth part.”
- Hebrews 7:2 sn A quotation from Gen 14:20.
- Hebrews 7:2 tn Grk “first being interpreted,” describing Melchizedek.
- Hebrews 7:2 sn These words are repeated from the quotation of Gen 14:18 in the previous verse.
- Hebrews 7:4 tn Grk “to whom.”
- Hebrews 7:4 tn Or “a tenth part.”
- Hebrews 7:5 tn Or “the priesthood.”
- Hebrews 7:5 tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.
- Hebrews 7:5 tn Grk “have come from the loins of Abraham.”
- Hebrews 7:6 tn Grk “the one”; in the translation the referent (Melchizedek) has been specified for clarity.
- Hebrews 7:6 tn Grk “is not descended from them.”
- Hebrews 7:6 tn Or “a tenth part.”
- Hebrews 7:6 sn The verbs “collected…and blessed” emphasize the continuing effect of the past actions, i.e., Melchizedek’s importance.
- Hebrews 7:10 tn Grk “in the loins of his father” (a reference to Abraham). The name “Abraham” has been repeated in the translation at this point (cf. v. 9) in order to clarify the referent (i.e., what ancestor was in view).sn The point of the phrase still in his ancestor’s loins is that Levi was as yet unborn, still in his ancestor Abraham’s body. Thus Levi participated in Abraham’s action when Abraham paid tithes to Melchizedek.
- Hebrews 7:11 tn Grk “based on it.”
- Hebrews 7:12 tn Grk “of necessity a change in the law comes to pass.”
- Hebrews 7:13 tn Grk “shares in.”
- Hebrews 7:13 tn Grk “from which no one.”
- Hebrews 7:16 tn Grk “a law of a fleshly command.”
- Hebrews 7:17 tn Grk “for he/it is witnessed that.”
- Hebrews 7:17 sn A quotation from Ps 110:4 (see Heb 5:6 and 6:20).
- Hebrews 7:18 tn Grk “the setting aside of a former command comes to pass.”
- Hebrews 7:18 tn Grk “because of its weakness and uselessness.”
- Hebrews 7:20 sn The Greek text contains an elaborate comparison between v. 20a and v. 22, with a parenthesis (vv. 20b-21) in between; the comparison is literally, “by as much as…by so much” or “to the degree that…to that same degree.”
- Hebrews 7:21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Hebrews 7:21 tn The words “did so” are not in the Greek text, but are implied.
- Hebrews 7:21 sn A quotation from Ps 110:4 (see Heb 5:6; 6:20, and 7:17).
- Hebrews 7:22 tn Or “surety.”
- Hebrews 7:23 tn Grk “they on the one hand” in contrast with “he on the other hand” in v. 24.
- Hebrews 7:23 tn Grk “they were prevented by death.”
- Hebrews 7:23 tn Grk “from continuing” (the words “in office” are supplied for clarity).
- Hebrews 7:28 sn See Heb 5:2 where this concept was introduced.
Ebrei 7
Conferenza Episcopale Italiana
Ebrei 7
Conferenza Episcopale Italiana
1. LA SUPERIORITA' DEL CRISTO SUI SACERDOTI LEVITICI
Melchisedek
7 Questo Melchìsedek infatti, re di Salem, sacerdote del Dio Altissimo, andò incontro ad Abramo mentre ritornava dalla sconfitta dei re e lo benedisse; 2 a lui Abramo diede la decima di ogni cosa; anzitutto il suo nome tradotto significa re di giustizia; è inoltre anche re di Salem, cioè re di pace. 3 Egli è senza padre, senza madre, senza genealogia, senza principio di giorni né fine di vita, fatto simile al Figlio di Dio e rimane sacerdote in eterno.
Melchisedek ha ricevuto la decima da Abramo
4 Considerate pertanto quanto sia grande costui, al quale Abramo, il patriarca, diede la decima del suo bottino. 5 In verità anche quelli dei figli di Levi, che assumono il sacerdozio, hanno il mandato di riscuotere, secondo la legge, la decima dal popolo, cioè dai loro fratelli, essi pure discendenti da Abramo. 6 Egli invece, che non era della loro stirpe, prese la decima da Abramo e benedisse colui che era depositario della promessa. 7 Ora, senza dubbio, è l'inferiore che è benedetto dal superiore. 8 Inoltre, qui riscuotono le decime uomini mortali; là invece le riscuote uno di cui si attesta che vive. 9 Anzi si può dire che lo stesso Levi, che pur riceve le decime, ha versato la sua decima in Abramo: 10 egli si trovava infatti ancora nei lombi del suo antenato quando gli venne incontro Melchìsedek.
Dal sacerdozio levitico al sacerdozio secondo l'ordine di Melchisedek
11 Or dunque, se la perfezione fosse stata possibile per mezzo del sacerdozio levitico - sotto di esso il popolo ha ricevuto la legge - che bisogno c'era che sorgesse un altro sacerdote alla maniera di Melchìsedek, e non invece alla maniera di Aronne? 12 Infatti, mutato il sacerdozio, avviene necessariamente anche un mutamento della legge. 13 Questo si dice di chi è appartenuto a un'altra tribù, della quale nessuno mai fu addetto all'altare. 14 E' noto infatti che il Signore nostro è germogliato da Giuda e di questa tribù Mosè non disse nulla riguardo al sacerdozio.
L'abrogazione della legge antica
15 Ciò risulta ancor più evidente dal momento che, a somiglianza di Melchìsedek, sorge un altro sacerdote, 16 che non è diventato tale per ragione di una prescrizione carnale, ma per la potenza di una vita indefettibile. 17 Gli è resa infatti questa testimonianza:
Tu sei sacerdote in eterno alla maniera di Melchìsedek.
18 Si ha così l'abrogazione di un ordinamento precedente a causa della sua debolezza e inutilità - 19 la legge infatti non ha portato nulla alla perfezione - e si ha invece l'introduzione di una speranza migliore, grazie alla quale ci avviciniamo a Dio.
Immutabilità del sacerdozio del Cristo
20 Inoltre ciò non avvenne senza giuramento. Quelli infatti diventavano sacerdoti senza giuramento; 21 costui al contrario con un giuramento di colui che gli ha detto:
Il Signore ha giurato e non si pentirà:
tu sei sacerdote per sempre.
22 Per questo, Gesù è diventato garante di un'alleanza migliore.
23 Inoltre, quelli sono diventati sacerdoti in gran numero, perché la morte impediva loro di durare a lungo; 24 egli invece, poiché resta per sempre, possiede un sacerdozio che non tramonta. 25 Perciò può salvare perfettamente quelli che per mezzo di lui si accostano a Dio, essendo egli sempre vivo per intercedere a loro favore.
Perfezione del sommo sacerdote celeste
26 Tale era infatti il sommo sacerdote che ci occorreva: santo, innocente, senza macchia, separato dai peccatori ed elevato sopra i cieli; 27 egli non ha bisogno ogni giorno, come gli altri sommi sacerdoti, di offrire sacrifici prima per i propri peccati e poi per quelli del popolo, poiché egli ha fatto questo una volta per tutte, offrendo se stesso. 28 La legge infatti costituisce sommi sacerdoti uomini soggetti all'umana debolezza, ma la parola del giuramento, posteriore alla legge, costituisce il Figlio che è stato reso perfetto in eterno.
Hebrews 7
Complete Jewish Bible
Hebrews 7
Complete Jewish Bible
7 This Malki-Tzedek, king of Shalem, a cohen of God Ha‘Elyon, met Avraham on his way back from the slaughter of the kings and blessed him; 2 also Avraham gave him a tenth of everything.[a]
Now first of all, by translation of his name, he is “king of righteousness”; and then he is also king of Shalem, which means “king of peace.”
3 There is no record of his father, mother, ancestry, birth or death; rather, like the Son of God, he continues as a cohen for all time.
4 Just think how great he was! Even the Patriarch Avraham gave him a tenth of the choicest spoils. 5 Now the descendants of Levi who became cohanim have a commandment in the Torah to take a tenth of the income of the people, that is, from their own brothers, despite the fact that they too are descended from Avraham. 6 But Malki-Tzedek, even though he was not descended from Levi, took a tenth from Avraham.
Also, he blessed Avraham, the man who received God’s promises; 7 and it is beyond all dispute that the one who blesses has higher status than the one who receives the blessing.
8 Moreover, in the case of the cohanim, the tenth is received by men who die; while in the case of Malki-Tzedek, it is received by someone who is testified to be still alive.
9 One might go even further and say that Levi, who himself receives tenths, paid a tenth through Avraham; 10 inasmuch as he was still in his ancestor Avraham’s body when Malki-Tzedek met him.
11 Therefore, if it had been possible to reach the goal through the system of cohanim derived from Levi (since in connection with it, the people were given the Torah), what need would there have been for another, different kind of cohen, the one spoken of as to be compared with Malki-Tzedek and not to be compared with Aharon? 12 For if the system of cohanim is transformed, there must of necessity occur a transformation of Torah. 13 The one about whom these things are said belongs to another tribe, from which no one has ever served at the altar; 14 for everyone knows that our Lord arose out of Y’hudah, and that Moshe said nothing about this tribe when he spoke about cohanim.
15 It becomes even clearer if a “different kind of cohen,” one like Malki-Tzedek, arises, 16 one who became a cohen not by virtue of a rule in the Torah concerning physical descent, but by virtue of the power of an indestructible life. 17 For it is stated,
“You are a cohen FOREVER,
to be compared with Malki-Tzedek.”[b]
18 Thus, on the one hand, the earlier rule is set aside because of its weakness and inefficacy 19 (for the Torah did not bring anything to the goal); and, on the other hand, a hope of something better is introduced, through which we are drawing near to God.
20 What is more, God swore an oath. For no oath was sworn in connection with those who become cohanim now; 21 but Yeshua became a cohen by the oath which God swore when he said to him,
“Adonai has sworn and will not change his mind,
‘You are a cohen forever.’”[c]
22 Also this shows how much better is the covenant of which Yeshua has become guarantor.
23 Moreover, the present cohanim are many in number, because they are prevented by death from continuing in office. 24 But because he lives forever, his position as cohen does not pass on to someone else; 25 and consequently, he is totally able to deliver those who approach God through him; since he is alive forever and thus forever able to intercede on their behalf.
26 This is the kind of cohen gadol that meets our need — holy, without evil, without stain, set apart from sinners and raised higher than the heavens; 27 one who does not have the daily necessity, like the other cohanim g’dolim, of offering up sacrifices first for their own sins and only then for those of the people; because he offered one sacrifice, once and for all, by offering up himself. 28 For the Torah appoints as cohanim g’dolim men who have weakness; but the text which speaks about the swearing of the oath, a text written later than the Torah, appoints a Son who has been brought to the goal forever.
Footnotes
- Hebrews 7:2 Genesis 14:17–20
- Hebrews 7:17 Psalm 110:4
- Hebrews 7:21 Psalm 110:4
Chinese New Version (Traditional) (CNVT) 
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New English Translation (NET)
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Complete Jewish Bible (CJB)
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