Hebrews 7 CJB/NIV - Online Parallel Bible

 
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Complete Jewish Bible (CJB) New International Version (NIV)
1 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; 1 This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him,
2 also Avraham gave him a tenth of everything. 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." 2 and Abraham gave him a tenth of everything. First, his name means "king of righteousness"; then also, "king of Salem" 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. 3 Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever.
4 Just think how great he was! Even the Patriarch Avraham gave him a tenth of the choicest spoils. 4 Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder!
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. 5 Now the law requires the descendants of Levi who become priests to collect a tenth from the people--that is, their brothers--even though their brothers are descended from Abraham.
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; 6 This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises.
7 and it is beyond all dispute that the one who blesses has higher status than the one who receives the blessing. 7 And without doubt the lesser person is blessed by the greater.
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. 8 In the one case, the tenth is collected by men who die; but in the other case, by him who is declared to be living.
9 One might go even further and say that Levi, who himself receives tenths, paid a tenth through Avraham; 9 One might even say that Levi, who collects the tenth, paid the tenth through Abraham,
10 inasmuch as he was still in his ancestor Avraham's body when Malki-Tzedek met him. 10 because when Melchizedek met Abraham, Levi was still in the body of his ancestor.
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? 11 If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come--one in the order of Melchizedek, not in the order of Aaron?
12 For if the system of cohanim is transformed, there must of necessity occur a transformation of Torah. 12 For when there is a change of the priesthood, there must also be a change of the law.
13 The one about whom these things are said belongs to another tribe, from which no one has ever served at the altar; 13 He of whom these things are said belonged to a different tribe, and no one from that tribe 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. 14 For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests.
15 It becomes even clearer if a "different kind of cohen," one like Malki-Tzedek, arises, 15 And what we have said is even more clear if another priest like Melchizedek appears,
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. 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 stated, "You are a cohen FOREVER, to be compared with Malki-Tzedek." 17 For it is declared: "You are a priest forever, in the order of Melchizedek."
18 Thus, on the one hand, the earlier rule is set aside because of its weakness and inefficacy 18 The former regulation is set aside because it was weak and useless
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. 19 (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God.
20 What is more, God swore an oath. For no oath was sworn in connection with those who become cohanim now; 20 And it was not without an oath! Others became priests without any oath,
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.'" 21 but he became a priest with an oath when God said to him: "The Lord has sworn and will not change his mind: 'You are a priest forever.' "
22 Also this shows how much better is the covenant of which Yeshua has become guarantor. 22 Because of this oath, Jesus has become the guarantee of a better covenant.
23 Moreover, the present cohanim are many in number, because they are prevented by death from continuing in office. 23 Now there have been many of those priests, since death prevented them from continuing in office;
24 But because he lives forever, his position as cohen does not pass on to someone else; 24 but because Jesus lives forever, he has a permanent priesthood.
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. 25 Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.
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; 26 Such a high priest meets our need--one who is holy, blameless, pure, set apart from sinners, exalted above 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. 27 Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered 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. 28 For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever.