Hebrews 5-9

Amplified Bible, Classic Edition

5 For every high priest chosen from among men is appointed to act on behalf of men in things relating to God, to offer both gifts and sacrifices for sins.

² He is able to exercise gentleness and forbearance toward the ignorant and erring, since he himself also is liable to moral weakness and physical infirmity.

³ And because of this he is obliged to offer sacrifice for his own sins, as well as for those of the people.

⁴ Besides, one does not appropriate for himself the honor [of being high priest], but he is called by God and receives it of Him, just as Aaron did.

⁵ So too Christ (the Messiah) did not exalt Himself to be made a high priest, but was appointed and exalted by Him Who said to Him, You are My Son; today I have begotten You;^(A)

⁶ As He says also in another place, You are a Priest [appointed] forever after the order (with ^[a]the rank) of Melchizedek.^(B)

⁷ In the days of His flesh [Jesus] offered up definite, special petitions [for that which He not only wanted ^[b]but needed] and supplications with strong crying and tears to Him Who was [always] able to save Him [out] from death, and He was heard because of His reverence toward God [His godly fear, His piety, ^[c] in that He shrank from the horrors of separation from the bright presence of the Father].

⁸ Although He was a Son, He learned [active, special] obedience through what He suffered

⁹ And, [His completed experience] making Him perfectly [equipped], He became the Author and Source of eternal salvation to all those who give heed and obey Him,^(C)

¹⁰ Being ^[d]designated and recognized and saluted by God as High Priest after the order (with ^[e]the rank) of Melchizedek.^(D)

¹¹ Concerning this we have much to say which is hard to explain, since you have become dull in your [spiritual] hearing and sluggish [even ^[f]slothful in achieving spiritual insight].

¹² For even though by this time you ought to be teaching others, you actually need someone to teach you over again the very first principles of God’s Word. You have come to need milk, not solid food.

¹³ For everyone who continues to feed on milk is obviously inexperienced and unskilled in the doctrine of righteousness (of conformity to the divine will in purpose, thought, and action), for he is a mere infant [not able to talk yet]!

¹⁴ But solid food is for full-grown men, for those whose senses and mental faculties are trained by practice to discriminate and distinguish between what is morally good and noble and what is evil and contrary either to divine or human law.

6 Therefore let us go on and get past the elementary stage in the teachings and doctrine of Christ (the Messiah), advancing steadily toward the completeness and perfection that belong to spiritual maturity. Let us not again be laying the foundation of repentance and abandonment of dead works (dead formalism) and of the faith [by which you turned] to God,

² With teachings about purifying, the laying on of hands, the resurrection from the dead, and eternal judgment and punishment. [These are all matters of which you should have been fully aware long, long ago.]

³ If indeed God permits, we will [now] proceed [to advanced teaching].

⁴ For it is impossible [to restore and bring again to repentance] those who have been once for all enlightened, who have consciously tasted the heavenly gift and have become sharers of the Holy Spirit,

⁵ And have felt how good the Word of God is and the mighty powers of the age and world to come,

⁶ If they then deviate from the faith and turn away from their allegiance—[it is impossible] to bring them back to repentance, for (because, while, as long as) they nail upon the cross the Son of God afresh [as far as they are concerned] and are holding [Him] up to contempt and shame and public disgrace.

⁷ For the soil which has drunk the rain that repeatedly falls upon it and produces vegetation useful to those for whose benefit it is cultivated partakes of a blessing from God.

⁸ But if [that same soil] persistently bears thorns and thistles, it is considered worthless and near to being cursed, whose end is to be burned.^(E)

⁹ Even though we speak this way, yet in your case, beloved, we are now firmly convinced of better things that are near to salvation and accompany it.

¹⁰ For God is not unrighteous to forget or overlook your labor and the love which you have shown for His name’s sake in ministering to the needs of the saints (His own consecrated people), as you still do.

¹¹ But we do [^[g]strongly and earnestly] desire for each of you to show the same diligence and sincerity [all the way through] in realizing and enjoying the full assurance and development of [your] hope until the end,

¹² In order that you may not grow disinterested and become [spiritual] sluggards, but imitators, behaving as do those who through faith (^[h]by their leaning of the entire personality on God in Christ in absolute trust and confidence in His power, wisdom, and goodness) and by practice of patient endurance and waiting are [now] inheriting the promises.

¹³ For when God made [His] promise to Abraham, He swore by Himself, since He had no one greater by whom to swear,

¹⁴ Saying, Blessing I certainly will bless you and multiplying I will multiply you.^(F)

¹⁵ And so it was that he [Abraham], having waited long and endured patiently, realized and obtained [in the birth of Isaac as a pledge of what was to come] what God had promised him.

¹⁶ Men indeed swear by a greater [than themselves], and with them in all disputes the oath taken for confirmation is final [ending strife].

¹⁷ Accordingly God also, in His desire to show more convincingly and beyond doubt to those who were to inherit the promise the unchangeableness of His purpose and plan, intervened (mediated) with an oath.

¹⁸ This was so that, by two unchangeable things [His promise and His oath] in which it is impossible for God ever to prove false or deceive us, we who have fled [to Him] for refuge might have mighty indwelling strength and strong encouragement to grasp and hold fast the hope appointed for us and set before [us].

¹⁹ [Now] we have this [hope] as a sure and steadfast anchor of the soul [it cannot slip and it cannot ^[i]break down under whoever steps out upon it—a hope] that reaches ^[j]farther and enters into [the very certainty of the Presence] within the veil,^(G)

²⁰ Where Jesus has entered in for us [in advance], a Forerunner having become a High Priest forever after the order (with ^[k]the rank) of Melchizedek.^(H)

7 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 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 [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 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 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 this person who has not their Levitical ancestry received tithes from Abraham [himself] and blessed him who possessed the promises [of God].

⁷ Yet it is beyond all contradiction that it is the lesser person who is blessed by the greater one.

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 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 forefather [Abraham] when Melchizedek met him [Abraham].

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 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 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 obvious that our Lord sprang from the tribe of Judah, and Moses mentioned nothing about priests in connection with that tribe.

¹⁵ And this becomes more plainly evident when another Priest arises Who bears the likeness of Melchizedek,^(I)

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 witnessed of Him, You are a Priest forever after the order (with the rank) of Melchizedek.^(J)

¹⁸ So a previous physical regulation and command is cancelled because of its weakness and ineffectiveness and uselessness—

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 it was not without the taking of an oath [that Christ was made Priest],

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.^(K)

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 [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 He holds His priesthood unchangeably, because He lives on forever.

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 [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 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 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.^(L)

8 Now the main point of what we have to say is this: We have such a High Priest, One Who is seated at the right hand of the majestic [God] in heaven,^(M)

² As officiating Priest, a Minister in the holy places and in the true tabernacle which is erected not by man but by the Lord.

³ For every high priest is appointed to offer up gifts and sacrifices; so it is essential for this [High Priest] to have some offering to make also.

⁴ If then He were still living on earth, He would not be a priest at all, for there are [already priests] who offer the gifts in accordance with the Law.

⁵ [But these offer] service [merely] as a pattern and as a foreshadowing of [what has its true existence and reality in] the heavenly sanctuary. For when Moses was about to erect the tabernacle, he was warned by God, saying, See to it that you make it all [exactly] according to the copy (the model) which was shown to you on the mountain.^(N)

⁶ But as it now is, He [Christ] has acquired a [priestly] ministry which is as much superior and more excellent [than the old] as the covenant (the agreement) of which He is the Mediator (the Arbiter, Agent) is superior and more excellent, [because] it is enacted and rests upon more important (sublimer, higher, and nobler) promises.

⁷ For if that first covenant had been without defect, there would have been no room for another one or an attempt to institute another one.

⁸ However, He finds fault with them [showing its inadequacy] when He says, Behold, the days will come, says the Lord, when I will make and ratify a new covenant or agreement with the house of Israel and with the house of Judah.

⁹ It will not be like the covenant that I made with their forefathers on the day when I grasped them by the hand to help and relieve them and to lead them out from the land of Egypt, for they did not abide in My agreement with them, and so I withdrew My favor and disregarded them, says the Lord.

¹⁰ For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will imprint My laws upon their minds, even upon their innermost thoughts and understanding, and engrave them upon their hearts; and I will be their God, and they shall be My people.

¹¹ And it will nevermore be necessary for each one to teach his neighbor and his fellow citizen or each one his brother, saying, Know (perceive, have knowledge of, and get acquainted by experience with) the Lord, for all will know Me, from the smallest to the greatest of them.

¹² For I will be merciful and gracious toward their sins and I will remember their deeds of unrighteousness no more.^(O)

¹³ When God speaks of a new [covenant or agreement], He makes the first one obsolete (out of use). And what is obsolete (out of use and annulled because of age) is ripe for disappearance and to be dispensed with altogether.

9 Now even the first covenant had its own rules and regulations for divine worship, and it had a sanctuary [but one] of this world.^(P)

² For a tabernacle (tent) was erected, in the outer division or compartment of which were the lampstand and the table with [its loaves of] the showbread set forth. [This portion] is called the Holy Place.^(Q)

³ But [inside] beyond the second curtain or veil, [there stood another] tabernacle [division] known as the Holy of Holies.^(R)

⁴ It had the golden ^[l]altar of incense and the ark (chest) of the covenant, covered over with wrought gold. This [ark] contained a golden jar which held the manna and the rod of Aaron that sprouted and the [two stone] slabs of the covenant [bearing the Ten Commandments].^(S)

⁵ Above [the ark] and overshadowing the mercy seat were the representations of the cherubim [winged creatures which were the symbols] of glory. We cannot now go into detail about these things.

⁶ These arrangements having thus been made, the priests enter [habitually] into the outer division of the tabernacle in performance of their ritual acts of worship.

⁷ But into the second [division of the tabernacle] none but the high priest goes, and he only once a year, and never without taking a sacrifice of blood with him, which he offers for himself and for the errors and sins of ignorance and thoughtlessness which the people have committed.^(T)

⁸ By this the Holy Spirit points out that the way into the [true Holy of] Holies is not yet thrown open as long as the former [the outer portion of the] tabernacle remains a recognized institution and is still standing,

⁹ Seeing that that first [outer portion of the] tabernacle was a parable (a visible symbol or type or picture of the present age). In it gifts and sacrifices are offered, and yet are incapable of perfecting the conscience or of cleansing and renewing the inner man of the worshiper.

¹⁰ For [the ceremonies] deal only with clean and unclean meats and drinks and different washings, [mere] external rules and regulations for the body imposed to tide the worshipers over until the time of setting things straight [of reformation, of the complete new order when Christ, the Messiah, shall establish the reality of what these things foreshadow—a better covenant].

¹¹ But [that appointed time came] when Christ (the Messiah) appeared as a High Priest of the better things that have come and are to come. [Then] through the greater and more perfect tabernacle not made with [human] hands, that is, not a part of this material creation,

¹² He went once for all into the [Holy of] Holies [of heaven], not by virtue of the blood of goats and calves [by which to make reconciliation between God and man], but His own blood, having found and secured a complete redemption (an everlasting release for us).

¹³ For if [the mere] sprinkling of unholy and defiled persons with blood of goats and bulls and with the ashes of a burnt heifer is sufficient for the purification of the body,^(U)

¹⁴ How much more surely shall the blood of Christ, Who ^[m]by virtue of [His] eternal Spirit [His own preexistent ^[n]divine personality] has offered Himself as an unblemished sacrifice to God, purify our consciences from dead works and lifeless observances to serve the [ever] living God?

¹⁵ [Christ, the Messiah] is therefore the Negotiator and Mediator of an [entirely] new agreement (testament, covenant), so that those who are called and offered it may receive the fulfillment of the promised everlasting inheritance—since a death has taken place which rescues and delivers and redeems them from the transgressions committed under the [old] first agreement.

¹⁶ For where there is a [last] will and testament involved, the death of the one who made it must be established,

¹⁷ For a will and testament is valid and takes effect only at death, since it has no force or legal power as long as the one who made it is alive.

¹⁸ So even the [old] first covenant (God’s will) was not inaugurated and ratified and put in force without the shedding of blood.

¹⁹ For when every command of the Law had been read out by Moses to all the people, he took the blood of slain calves and goats, together with water and scarlet wool and with a bunch of hyssop, and sprinkled both the Book (the roll of the Law and covenant) itself and all the people,

²⁰ Saying these words: This is the blood that seals and ratifies the agreement (the testament, the covenant) which God commanded [me to deliver to] you.^(V)

²¹ And in the same way he sprinkled with the blood both the tabernacle and all the [sacred] vessels and appliances used in [divine] worship.

²² [In fact] under the Law almost everything is purified by means of blood, and without the shedding of blood there is neither release from sin and its guilt nor the remission of the due and merited punishment for sins.

²³ By such means, therefore, it was necessary for the [earthly] copies of the heavenly things to be purified, but the actual heavenly things themselves [required far] better and nobler sacrifices than these.

²⁴ For Christ (the Messiah) has not entered into a sanctuary made with [human] hands, only a copy and pattern and type of the true one, but [He has entered] into heaven itself, now to appear in the [very] presence of God on our behalf.

²⁵ Nor did He [enter into the heavenly sanctuary to] offer Himself regularly again and again, as the high priest enters the [Holy of] Holies every year with blood not his own.

²⁶ For then would He often have had to suffer [over and over again] since the foundation of the world. But as it now is, He has once for all at the consummation and close of the ages appeared to put away and abolish sin by His sacrifice [of Himself].

²⁷ And just as it is appointed for [all] men once to die, and after that the [certain] judgment,

²⁸ Even so it is that Christ, having been offered to take upon Himself and bear as a burden the sins of many once and ^[o]once for all, will appear a second time, not to carry any burden of sin nor to deal with sin, but to bring to full salvation those who are [eagerly, constantly, and patiently] waiting for and expecting Him.