1 For this Melchizedek, king of Salem, priest of God Most High {theou hupsistou: Highest Exalted One}, who met Abraham when he was returning from the slaughter of the kings and blessed {eulogesas: pronounced a blessing} him.
2 To whom Abraham also apportioned a tenth {dekate: sacred portion} of all things; first, being interpreted, “king of righteousness” {dikaiosyne: covenant justice}, and then also “king of Salem”—that is, “king of peace.”
3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but having been made like the Son of God {huios tou theou: Eternal Son-Priest}, he remains a priest forever {dienekes: unbroken duration}.
4 Now consider how great this man is, to whom Abraham {Abraam: many-nations father}, the patriarch, gave a tenth from the spoils {akrothinion: choicest plunder}.
5 And those indeed from the sons of Levi who receive the priesthood {hierateia: Levitical sacred office} have a commandment to collect tithes from the people according to the law {nomos: Mosaic law code}, that is, from their brothers, even though they have come forth from the loins of Abraham.
6 But the one who is not genealogically descended {genealogoumenos: traced by ancestry} from them has taken tithes from Abraham and has blessed the one who possessed the promises {epangelias: covenant assurances}.
7 Yet without any dispute {antilogias: opposing argument}, the lesser is blessed {eulogeitai: receives a spoken blessing} by the better.
8 And here, on the one hand, tithes {dekatas: tenth offerings} are received by dying men, but there one receives them, of whom it is testified that he lives {ze: remains alive}.
9 And, so to speak {hos epos eipein: cautious wording}, through Abraham even Levi, who receives tithes, has himself been tithed {dedekatotai: paid a tenth}.
10 For he was still in the loins {osphys: ancestral source} of his father when Melchizedek {Melchisedek: Ancestral Priest-King} met him.
11 If therefore perfection was through the Levitical priesthood {Leuitikes hierosunes: priestly mediation system}, for on its basis the people have received the law, what further need was there for another priest to arise according to the order of Melchizedek {Melchisedek: enduring kingly priesthood}, and not to be called according to the order of Aaron?
12 For when the priesthood {hierosyne: sacred office} is changed, out of necessity there is also a change of the law {nomos: covenant regulation}.
13 For the one concerning whom these things {tauta: prior statements} are said has belonged to a different tribe, from which no one has ever served at the altar {thysiastērion: sacrificial place}.
14 For it is manifest that our Lord {Kyrios, Sovereign Messiah} has sprung from Judah, into which tribe Moses spoke nothing concerning priests {hiereon: ordained ministers}.
15 And it is even more evident {katadelon: unmistakably clear} if another priest arises according to the likeness of Melchizedek {Melchisedek: priestly prototype}.
16 He has been established as a priest, not in conformity with the law {nomon: external regulation} of a fleshly commandment, but by the power of an indestructible life {zoes: unending existence}.
17 For it is testified that You {Christos, Eternal High Priest} are a priest {hiereus: appointed go-between} forever according to the order of Melchizedek {Melchisedek: ancient priest-king}.
18 For, indeed, there is a setting aside of the preceding commandment {entole: authoritative instruction} because of its weakness {asthenes: lack of effective strength} and uselessness.
19 For the law {nomos: Mosaic covenant system} made nothing perfect, but a better hope has been brought in—through which we draw near to God {Theos, Welcoming Presence}.
20 And inasmuch as it was not without an oath {horkomosia: solemn vow}, for indeed they have become priests {hiereis: appointed mediators} without an oath,
21 But He became a priest with an oath through the One who says to Him, “The Lord {Kyrios, Covenant Oath-Giver} has sworn and will not regret {metamelēthēsetai: change His mind}, ‘You are a priest forever.’”
22 By so much, Jesus {Iesous, Perfect Covenant Surety} has become the guarantor {engyos: one who secures promises} of a better covenant.
23 And indeed, many have become priests {hiereis: temple ministers}, because they are prevented by death {thanatos: human mortality} from remaining in office.
24 But He {Iesous, Eternal High Priest} has the priesthood {hierosune: sacred office} unchangeable, because He remains forever.
25 Therefore He {Iesous, Ever-Living Intercessor} is also able to save completely those who approach {proserchomenous: draw near in worship} God {Theos, Welcoming Father} through Him, always living to intercede {entygchanein: plead for others} for them.
26 It was fitting for us to have a high priest {archiereus: Perfect Mediator} of this kind—holy {hosios: pure devotion}, innocent, undefiled, set apart from sinners, and exalted above the heavens.
27 He {Iesous, Eternal High Priest} is not obliged daily, as the high priests are, to present sacrifices first for their own sins and then for those of the people; rather, He effected this once for all when He offered Himself {heauton: self-sacrificial offering}.
28 For the law appoints mortals as high priests, subject to frailty, but the word sworn by oath, which followed the law, appoints the Son {huios, Eternal High Priest}, who has been perfected for all time {aion: unending age}.