1 F or this Melchisedec, King of Salem, priest of the most high God, who met Abraham returning from smiting the kings, and blessed him;

For this Melchizedek, king of Salem priest of the Most High God, met Abraham as he returned from the slaughter of the kings and blessed him,

2 t o whom Abraham gave also the tenth portion of all; first being interpreted King of righteousness, and then also King of Salem, which is King of peace;

And Abraham gave to him a tenth portion of all. 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 w ithout father, without mother, without genealogy; having neither beginning of days nor end of life, but assimilated to the Son of God, abides a priest continually.

Without 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 N ow consider how great this was, to whom the patriarch Abraham gave a tenth out of the spoils.

Now observe and consider how great this was to whom even Abraham the patriarch gave a tenth of the spoils.

5 A nd they indeed from among the sons of Levi, who receive the priesthood, have commandment to take tithes from the people according to the law, that is from their brethren, though these are come out of the loins of Abraham:

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 b ut he who has no genealogy from them has tithed Abraham, and blessed him who had the promises.

But this person who has not their Levitical ancestry received tithes from Abraham and blessed him who possessed the promises.

7 B ut beyond all gainsaying, the inferior is blessed by the better.

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

8 A nd here dying men receive tithes; but there of whom the witness is that he lives;

Furthermore, here tithes are received by men who are subject to death; while there, they are received by one of whom it is testified that he lives.

9 a nd, so to speak, through Abraham, Levi also, who received tithes, has been made to pay tithes.

A person might even say that Levi himself, who received tithes (the tenth), paid tithes through Abraham,

10 F or he was yet in the loins of his father when Melchisedec met him.

For he was still in the loins of his forefather when Melchizedek met him.

11 I f indeed then perfection were by the Levitical priesthood, for the people had their law given to them in connexion with it, what need still that a different priest should arise according to the order of Melchisedec, and not be named after the order of Aaron?

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 F or, the priesthood being changed, there takes place of necessity a change of law also.

For when there is a change in the priesthood, there is of necessity an alteration of the law as well.

13 F or he, of whom these things are said, belongs to a different tribe, of which no one has been attached to the service of the altar.

For the One of Whom these things are said belonged to another tribe, no member of which has officiated at the altar.

14 F or it is clear that our Lord has sprung out of Juda, as to which tribe Moses spake nothing as to priests.

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 A nd it is yet more abundantly evident, since a different priest arises according to the similitude of Melchisedec,

And this becomes more plainly evident when another Priest arises Who bears the likeness of Melchizedek,

16 w ho has been constituted not according to law of fleshly commandment, but according to power of indissoluble life.

Who has been constituted a Priest, not on the basis of a bodily legal requirement, but on the basis of the power of an endless and indestructible Life.

17 F or it is borne witness, Thou art a priest for ever according to the order of Melchisedec.

For it is witnessed of Him, You are a Priest forever after the order (with the rank) of Melchizedek.

18 F or there is a setting aside of the commandment going before for its weakness and unprofitableness,

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

19 ( for the law perfected nothing,) and the introduction of a better hope by which we draw nigh to God.

For the Law never made anything perfect—but instead a better hope is introduced through which we come close to God.

20 A nd by how much not without the swearing of an oath;

And it was not without the taking of an oath,

21 ( for they are become priests without the swearing of an oath, but he with the swearing of an oath, by him who said, as to him, The Lord has sworn, and will not repent, Thou priest for ever;)

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.

22 b y so much Jesus became surety of a better covenant.

In keeping with, Jesus has become the Guarantee of a better (stronger) agreement.

23 A nd they have been many priests, on account of being hindered from continuing by death;

was made up of many, because they were each prevented by death from continuing;

24 b ut he, because of his continuing for ever, has the priesthood unchangeable.

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

25 W hence also he is able to save completely those who approach by him to God, always living to intercede for them.

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 F or such a high priest became us, holy, harmless, undefiled, separated from sinners, and become higher than the heavens:

the High Priest to our needs, as was fitting—holy, blameless, unstained by sin, separated from sinners, and exalted higher than the heavens.

27 w ho has not day by day need, as the high priests, first to offer up sacrifices for his own sins, then those of the people; for this he did once for all having offered up himself.

He has no day by day necessity, as high priests, to offer sacrifice first of all for his own sins and then for those of the people, because He once for all when He brought Himself which He offered up.

28 F or the law constitutes men high priests, having infirmity; but the word of the swearing of the oath which after the law, a Son perfected for ever.

For the Law sets up men in their weakness as high priests, but the word of oath, which after the institution of the Law,, a Son Who has been made perfect forever.