Parallel Bible results for "hebrews 7"

Hebrews 7

The Bible in Basic English BBE

1 For this Melchizedek, the king of Salem, a priest of the Most High God, who gave Abraham his blessing, meeting him when he came back after putting the kings to death,

2 And to whom Abraham gave a tenth part of everything which he had, being first named King of righteousness, and then in addition, King of Salem, that is to say, King of peace;

3 Being without father or mother, or family, having no birth or end to his life, being made like the Son of God, is a priest for ever.

4 Now see how great this man was, to whom our father Abraham gave a tenth part of what he had got in the fight.

5 And it is true that by the law, those of the sons of Levi who have the position of priests may take a tenth part of the people's goods; that is to say, they take it from their brothers though these are the sons of Abraham.

6 But this man, who was not of their family, took the tenth from Abraham, and gave a blessing to him to whom God had given his undertaking.

7 But there is no doubt that the less gets his blessing from the greater.

8 Now at the present time, men over whom death has power take the tenth; but then it was taken by one of whom it is witnessed that he is living.

9 And we may say that in Abraham, even Levi, who has a right to take the tenth part, gave it;

10 Because he was still in his father's body when Melchizedek came to him.

11 Now if it was possible for things to be made complete through the priests of the house of Levi (for the law was given to the people in connection with them), what need was there for another priest who was of the order of Melchizedek and not of the order of Aaron?

12 Because if the priests are changed, it is necessary to make a change in the law.

13 For he of whom these things are said comes of another tribe, of which no man has ever made offerings at the altar.

14 Because it is clear that our Lord comes out of Judah, and Moses said nothing about priests from that tribe.

15 And this is even more clear if a second priest has come up who is like Melchizedek,

16 That is to say, not made by a law based on the flesh, but by the power of a life without end:

17 For it has been witnessed of him, You are a priest for ever after the order of Melchizedek.

18 So the law which went before is put on one side, because it was feeble and without profit.

19 (Because the law made nothing complete), and in its place there is a better hope, through which we come near to God.

20 And as this is not without the taking of an oath

21 (For those were made priests without an oath, but this one was made a priest with an oath by him who says of him, The Lord gave his oath, which he will not take back, that you are a priest for ever);

22 By so much is it a better agreement which we have through Jesus.

23 And it is true that there have been a great number of those priests, because death does not let them go on for ever;

24 But this priest, because his life goes on for ever, is unchanging.

25 So that he is fully able to be the saviour of all who come to God through him, because he is ever living to make prayer to God for them.

26 It was right for us to have such a high priest, one who is holy and without evil, doing no wrong, having no part with sinners, and made higher than the heavens:

27 Who has no need to make offerings for sins every day, like those high priests, first for himself, and then for the people; because he did this once and for ever when he made an offering of himself.

28 The law makes high priests of men who are feeble; but the word of the oath, which was made after the law, gives that position to a Son, in whom all good is for ever complete.

Orthodox Jewish Bible OJB

1 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.