Yehudim in Moshiach 7
Orthodox Jewish Bible
7 For this MALKITZEDEK MELECH SHALEM KOHEN L’EL ELYON, the one "having met Avraham Avinu ACHAREI SHUVO ("after returning") from the slaughter of "the kings and having blessed him", BERESHIS 14:17-20)
2 With whom also "AVRAHAM avinu apportioned MA’ASER MIKOL (a tithe of everything." As for his Name, it is rendered "King of Tzedek (Righteousness)" and then also "Melech of SHALOM."
3 Without Av, without Em, without Yichus, having neither a techillah (beginning) leyamim (to days) of him nor a Ketz HaChayyim, but resembling HaBen HaElohim, he remains a “kohen perpetually,” (Ps 110:4).
4 Now consider how great among the Gedolim this one was to whom also Avraham Avinu gave from his booty a ma’aser (tithe).
5 And the ones of the Bnei Levi have received the Kehunah (Priesthood) and they have a mitzvah to collect the ma’aser (tithe) from the Am Brit, and they have this mitzvah according to the Torah, that is, to collect from their achim, though these also are descended from the loins of Avraham Avinu.
6 But, this man, though not tracing his descent from them, has received ma’aser (tithe) from Avraham Avinu and has given a bracha to the one having the havtachot (promises).
7 Now it is beyond all argument that the greater gives a bracha to the lesser.
8 Notice, in one case, ma’aser are received by mortal men; in the other case, ma’aser are received by one of whom we have solemn eidus (testimony) that hu Chai ("he lives!").
9 One could even go so far as to say that even Levi, who receives ma’aser, has paid ma’aser through Avraham Avinu,
10 For Levi was still in the loins of his ancestor Avraham when Malki-Tzedek met Avraham Avinu.
11 Now if shleimut (completeness) had been attainable through the Kehunah of Levi‖for under it came the Mattan Torah (giving of the Torah) to the Am Brit‖what further need would there have been to speak of another KOHEN arising "according to the order of Malki-Tzedek" TEHILLIM 110:4) rather than "al divrati Aharon"?
12 For when there is a "changing of the guard" of the Kehunah (Priesthood), this behechrach (necessarily) also affects the Torah [Isa 42:4].
13 For the One about whom these things are said belonged to a different shevet (tribe), from which no one has officiated at the Mizbe’ach.
14 For it is ugeret (easily seen, evident) that Rebbe, Melech HaMoshiach Adoneinu was descended from Yehudah, and in connection with that shevet (tribe), Moshe Rabbeinu said nothing about kohanim.
15 And it is even more evident if another Kohen arises resembling Malki-Tzedek,
16 One who became a kohen, not by means of a mitzvat haTorah concerning yichus (lineage), but according to the gevurah of a Chayyei Ein Sof (Endless Life).
17 For of Rebbe, Melech HaMoshiach comes the solemn eidus, "ATAH KOHEN L’OLAM AL DIVRATI MALKI TZEDEK" ("You are a kohen forever according to the order of Malki Tzedek" TEHILLIM 110:4).
18 For, on the one hand, there is an abrogation of an earlier mitzvah because of its weakness and ineffectuality
19 —For the Torah brought nothing to shleimut (perfection); on the other hand, there is the mavo (introduction) of a tikvah tovah yoter (a better hope) through which we draw near to Hashem—
20 This was attested with a shevu’ah (oath); for others who became kohanim were installed in the office of kehunah without a shevu’ah;
21 But the Rebbe, Melech HaMoshiach became a kohen with a shevu’ah (oath) through the One saying to Him, "Hashem has made an oath and will not change his mind, You are a kohen forever" [TEHILLIM 110:4].
22 According to such a shevu’ah of Hashem, Rebbe, Melech HaMoshiach Yehoshua has become the arev (surety, guarantee) of a tovah yoter HaBrit.
23 Not only this, but it was the fact that the former kohanim were many in number, because mavet prevented them from continuing in the office of kehunah.
24 But because Rebbe, Melech HaMoshiach continues l’olam (forever), he has an unchangeable Kehunah.
25 From which also he is able to completely deliver to the Geulah (Redemption) and Yeshu’at Eloheinu the ones approaching Hashem through him, als (since) he has Chayyei Ein Sof (Endless Life) and always lives to intercede in techinnah (supplication) for them.
26 For such was for us, indeed, a bekavod (suitable) Kohen Gadol, chasid, tamim, tahor, nivdal from chote’im (separated from sinners) and exalted above HaShomayim;
27 A Kohen Gadol who does not have daily need—as do the other Kohanim Gedolim—on the one hand, to offer up zevakhim for his own averos, and then to offer up zevakhim for the averos of the Am Brit. For this Kohen Gadol offered up himself [Isa 53:10], once and for all.
28 For the Torah of Moshe Rabbeinu appoints Bnei Adam as Kohanim Gedolim, Bnei Adam with frailties, but the dvar HaShevu’ah [Ps 110:4], which came later than the Torah of Moshe Rabbeinu, appoints HaBen [Ben HaElohim Moshiach] who came to shleimut (completeness) l’Olam.
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
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.
Hebrews 7
King James Version
7 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;
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;
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.
4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
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:
6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.
7 And without all contradiction the less is blessed of the better.
8 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.
9 And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.
10 For he was yet in the loins of his father, when Melchisedec met him.
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?
12 For the priesthood being changed, there is made of necessity a change also of the law.
13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.
14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.
15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
16 Who is made, not after the law of a carnal commandment, but after the power of an endless life.
17 For he testifieth, Thou art a priest for ever after the order of Melchisedec.
18 For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.
19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
20 And inasmuch as not without an oath he was made priest:
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:)
22 By so much was Jesus made a surety of a better testament.
23 And they truly were many priests, because they were not suffered to continue by reason of death:
24 But this man, because he continueth ever, hath an unchangeable priesthood.
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.
26 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
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.
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.
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