For every high priest taken from amongst men is established for men in things relating to God, that he may offer both gifts and sacrifices for sins;
being able to exercise forbearance towards the ignorant and erring, since he himself also is clothed with infirmity;
and, on account of this [infirmity], he ought, even as for the people, so also for himself, to offer for sins.
And no one takes the honour to himself but [as] called by God, even as Aaron also.
Thus the Christ also has not glorified himself to be made a high priest; but he who had said to him, *Thou* art my Son, *I* have to-day begotten thee.
Even as also in another [place] he says, *Thou* [art] a priest for ever according to the order of Melchisedec.
Who in the days of his flesh, having offered up both supplications and entreaties to him who was able to save him out of death, with strong crying and tears; (and having been heard because of his piety;)
though he were Son, he learned obedience from the things which he suffered;
and having been perfected, became to all them that obey him, author of eternal salvation;
addressed by God [as] high priest according to the order of Melchisedec.
Concerning whom we have much to say, and hard to be interpreted in speaking [of it], since ye are become dull in hearing.
For when for the time ye ought to be teachers, ye have again need that [one] should teach you what [are] the elements of the beginning of the oracles of God, and are become such as have need of milk, [and] not of solid food.
For every one that partakes of milk [is] unskilled in the word of righteousness, for he is a babe;
but solid food belongs to full-grown men, who, on account of habit, have their senses exercised for distinguishing both good and evil.
Wherefore, leaving the word of the beginning of the Christ, let us go on [to what belongs] to full growth, not laying again a foundation of repentance from dead works and faith in God,
of [the] doctrine of washings, and of imposition of hands, and of resurrection of [the] dead, and of eternal judgment;
and this will we do if God permit.
For it is impossible to renew again to repentance those once enlightened, and who have tasted of the heavenly gift, and have been made partakers of [the] Holy Spirit,
and have tasted the good word of God, and [the] works of power of [the] age to come,
and have fallen away, crucifying for themselves [as they do] the Son of God, and making a show of [him].
For ground which drinks the rain which comes often upon it, and produces useful herbs for those for whose sakes also it is tilled, partakes of blessing from God;
but bringing forth thorns and briars, it is found worthless and nigh to a curse, whose end [is] to be burned.
But we are persuaded concerning you, beloved, better things, and connected with salvation, even if we speak thus.
For God [is] not unrighteous to forget your work, and the love which ye have shewn to his name, having ministered to the saints, and [still] ministering.
But we desire earnestly that each one of you shew the same diligence to the full assurance of hope unto the end;
that ye be not sluggish, but imitators of those who through faith and patience have been inheritors of the promises.
For God, having promised to Abraham, since he had no greater to swear by, swore by himself,
saying, Surely blessing I will bless thee, and multiplying I will multiply thee;
and thus, having had long patience, he got the promise.
For men indeed swear by a greater, and with them the oath is a term to all dispute, as making matters sure.
Wherein God, willing to shew more abundantly to the heirs of the promise the unchangeableness of his purpose, intervened by an oath,
that by two unchangeable things, in which [it was] impossible that God should lie, we might have a strong encouragement, who have fled for refuge to lay hold on the hope set before us,
which we have as anchor of the soul, both secure and firm, and entering into that within the veil,
where Jesus is entered as forerunner for us, become for ever a high priest according to the order of Melchisedec.
For this Melchisedec, King of Salem, priest of the most high God, who met Abraham returning from smiting the kings, and blessed him;
to 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;
without 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.
Now consider how great this [personage] was, to whom [even] the patriarch Abraham gave a tenth out of the spoils.
And 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:
but he who has no genealogy from them has tithed Abraham, and blessed him who had the promises.
But beyond all gainsaying, the inferior is blessed by the better.
And here dying men receive tithes; but there [one] of whom the witness is that he lives;
and, so to speak, through Abraham, Levi also, who received tithes, has been made to pay tithes.
For he was yet in the loins of his father when Melchisedec met him.
If indeed then perfection were by the Levitical priesthood, for the people had their law given to them in connexion with *it*, what need [was there] still that a different priest should arise according to the order of Melchisedec, and not be named after the order of Aaron?
For, the priesthood being changed, there takes place of necessity a change of law also.
For he, of whom these things are said, belongs to a different tribe, of which no one has [ever] been attached to the service of the altar.
For it is clear that our Lord has sprung out of Juda, as to which tribe Moses spake nothing as to priests.
And it is yet more abundantly evident, since a different priest arises according to the similitude of Melchisedec,
who has been constituted not according to law of fleshly commandment, but according to power of indissoluble life.
For it is borne witness, *Thou* art a priest for ever according to the order of Melchisedec.
For there is a setting aside of the commandment going before for its weakness and unprofitableness,
(for the law perfected nothing,) and the introduction of a better hope by which we draw nigh to God.
And by how much [it was] not without the swearing of an oath;
(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 [of it], *Thou* [art] priest for ever [according to the order of Melchisedec];)
by so much Jesus became surety of a better covenant.
And they have been many priests, on account of being hindered from continuing by death;
but he, because of his continuing for ever, has the priesthood unchangeable.
Whence also he is able to save completely those who approach by him to God, always living to intercede for them.
For such a high priest became us, holy, harmless, undefiled, separated from sinners, and become higher than the heavens:
who has not day by day need, as the high priests, first to offer up sacrifices for his own sins, then [for] those of the people; for this he did once for all [in] having offered up himself.
For the law constitutes men high priests, having infirmity; but the word of the swearing of the oath which [is] after the law, a Son perfected for ever.