Hebrews 7

A whole chapter stands on one man. Melchizedek, king of Salem and priest of God Most High, met Abraham returning from the slaughter of the kings and blessed him, and Abraham divided him a tenth of everything. His name unfolds as king of righteousness, and Salem as king of peace. Without father, without mother, without genealogy, having neither beginning of days nor end of life, made like the Son of God, he remains a priest continually — the passage reads what the record does not say and leaves it unsaid. See how great he is. The sons of Levi take a tenth from their brothers by the law, but one who does not trace his genealogy from them took a tenth from Abraham and blessed the holder of the promises — and the lesser is blessed by the better. Here men who die receive tenths; there, one of whom it is testified that he lives; and, so to speak, Levi who receives tenths paid a tenth through Abraham. If perfecting were through the Levitical priestly office, no other priest would need to arise; and when the priestly office is changed, a change of law comes with it. Our Lord has risen out of Judah, a tribe of which Moses said nothing about priests, and has become priest not by a law of a commandment of flesh but by the power of an indissoluble life. The preceding commandment is set aside for its weakness and uselessness — for the law brought nothing to completion — and a better hope is brought in, through which we draw near to God. Nor was it without the taking of an oath: “The Lord swore and will not regret it” — by so much Jesus has become the guarantor of a better covenant. They became many because death prevented them from remaining; he, remaining to the age, has a priestly office that does not pass over, and can save to the uttermost those who come to God through him. Such a high priest was indeed fitting for us — holy, innocent, undefiled, separated from sinners, higher than the heavens — who offered up himself once for all. The law appoints men who have weakness; the word of the oath, which came after the law, appoints a Son brought to completion to the age.

Οὗτος γὰρ ὁ Μελχισέδεκ, βασιλεὺς Σαλήμ, ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου, ⸀ὁ συναντήσας Ἀβραὰμ ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων καὶ εὐλογήσας αὐτόν,

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

first here Abraham Ἀβραάμ Abraam

ᾧ καὶ δεκάτην ἀπὸ πάντων ἐμέρισεν Ἀβραάμ, πρῶτον μὲν ἑρμηνευόμενος βασιλεὺς δικαιοσύνης ἔπειτα δὲ καὶ βασιλεὺς Σαλήμ, ὅ ἐστιν βασιλεὺς εἰρήνης,

and to him Abraham divided a tenth of everything. He is first, translated, king of righteousness, and then also king of Salem, that is, king of peace;

ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν μήτε ζωῆς τέλος ἔχων, ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ, μένει ἱερεὺς εἰς τὸ διηνεκές.

without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains a priest continually.

Why this rendering

Heb.7.3 Observation

Syntactic observation

Οὗτος γὰρ ὁ Μελχισέδεκ … ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν μήτε ζωῆς τέλος ἔχων, ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ, μένει ἱερεὺς εἰς τὸ διηνεκές — Reading Gen 14:18-20, this passage takes what the record does not say and leaves it unsaid — ἀπάτωρ ‘without father’, ἀμήτωρ ‘without mother’, ἀγενεαλόγητος ‘without genealogy’, all three once in the New Testament, standing one after another · the name is unfolded twice — Melchizedek as ‘king of righteousness’, Salem as ‘king of peace’ · ἑρμηνευόμενος ‘translated’ is the word of John 1:42 and 9:7, the same device by which this edition keeps a sound and gives its sense · ἀφομοιόω ‘made like’ is also once in the New Testament, a perfect passive, so who made him like, the text does not say · the text says Melchizedek was made like the Son, not the Son like Melchizedek · διηνεκές ‘continually’ stands only four times, all in Hebrews, and always in the phrase εἰς τὸ διηνεκές · μένει, present, ‘he remains’.

Rendering options · 3

Adopted

“without father, without mother, without genealogy” — three kept as three

Basis The text sets three alpha-privatives in a row — ‘whose parents and genealogy are unrecorded’ would merge three words into one and lose the repeated prefix.

Adopted

“made like the Son of God” — the passive kept

Basis A perfect passive: who made him like is not said · the direction is kept too — Melchizedek is made like the Son, not the Son like Melchizedek.

“resembling the Son of God”

Basis The familiar reading.

Rejected Turns the passive active and reverses which one resembles which.

Lost in translation

ἀπάτωρ · ἀμήτωρ · ἀγενεαλόγητος (v.3) — three alpha-privatives in a row. ‘Without …’ three times keeps it.

Survives in · this edition — 2 of the nine carry it (this language among them)

Μελχισέδεκ / Σαλήμ (v.2) — the names kept as sounds with their sense given beside. The device of John 1:42 stands.

Survives in · this edition — 2 of the nine carry it (this language among them)

ἀφωμοιωμένος (v.3) — perfect passive, with the direction fixed. Both keep it.

Survives in · this edition — 2 of the nine carry it (this language among them)

εἰς τὸ διηνεκές (v.3) — a phrase found only in Hebrews. ‘Continually’ does not show it is a phrase.

this edition — none of the nine carries it (measured)

κοπή (v.1) — a word for cutting down. ‘Slaughter’ keeps the grain.

Survives in · this edition — 2 of the nine carry it (this language among them)

μήτε … μήτε (v.3) — a matched pair of negatives. ‘Neither … nor’ keeps it.

Survives in · this edition — 2 of the nine carry it (this language among them)

Θεωρεῖτε δὲ πηλίκος οὗτος ⸀ᾧ δεκάτην Ἀβραὰμ ἔδωκεν ἐκ τῶν ἀκροθινίων ὁ πατριάρχης.

See how large this man is, to whom Abraham the patriarch gave a tenth out of the choicest spoils.

καὶ οἱ μὲν ἐκ τῶν υἱῶν Λευὶ τὴν ἱερατείαν λαμβάνοντες ἐντολὴν ἔχουσιν ἀποδεκατοῦν τὸν λαὸν κατὰ τὸν νόμον, τοῦτ’ ἔστιν τοὺς ἀδελφοὺς αὐτῶν, καίπερ ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ·

And those of the sons of Levi who receive the priestly office have a commandment according to the law to take a tenth from the people, that is, from their own brothers, though these have come out of the waist of Abraham;

first here Levi Λευί Leui

ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν δεδεκάτωκεν ⸀Ἀβραάμ, καὶ τὸν ἔχοντα τὰς ἐπαγγελίας εὐλόγηκεν.

but he who does not trace his genealogy from them has taken a tenth from Abraham, and has blessed the one who had the promises.

χωρὶς δὲ πάσης ἀντιλογίας τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται.

And without any contradiction, the lesser is blessed by the better.

Why this rendering

Heb.7.7 Observation

Syntactic observation

Θεωρεῖτε δὲ πηλίκος οὗτος ⸀ᾧ δεκάτην Ἀβραὰμ ἔδωκεν ἐκ τῶν ἀκροθινίων ὁ πατριάρχης … The tenth threads the chapter — δεκάτη ‘a tenth’ four times, δεκατόω twice, ἀποδεκατόω once, all one root · ἀκροθίνιον ‘the choicest spoils’ is once in the New Testament, the portion taken from the top of the heap · πατριάρχης ‘patriarch’ stands last in the clause, propping Abraham’s weight from behind · ἱερατεία ‘priestly office’ (as fixed at Luke 1:9) and ἱερωσύνη (vv.11 · 12 · 24) are two different words · ὀσφύς ‘waist’ (as fixed at Matt 3:4) comes twice, in vv.5 and 10 · τὸ ἔλαττον … τοῦ κρείττονος are both neuter adjectives, naming no person — ‘the lesser thing … the better thing’ is also open · κρείττων, the book’s signature word, is here the balance of the comparison · ⸀ᾧ and ⸀Ἀβραάμ are both the base text’s readings.

Rendering options · 3

Adopted

“a tenth” — the δεκάτη family on one root

Basis Noun and two verbs come seven times in one chapter; ‘tithe’ would blur the counted portion and cut the noun from the verbs.

Adopted

“the lesser is blessed by the better” — the neuter closed on persons

Basis What stands before and after is said of persons, so persons are taken · that the neuter also allows ‘thing’ is recorded here.

Adopted

“priestly office” for both — the two words distinguished in Korean only

Basis ἱερατεία (Luke 1:9) and ἱερωσύνη (three times in Hebrews) are different entries · Korean can set two words; English shares one (recorded as loss).

Lost in translation

δεκάτη · δεκατόω · ἀποδεκατόω (vv.2-9) — one root seven times. ‘A tenth’ joins them all.

Survives in · this edition — 2 of the nine carry it (this language among them)

ἱερατεία / ἱερωσύνη (vv.5 · 11) — two different words. English shares one rendering.

Survives in · this edition — 1 of the nine carry it (not this language)

τὸ ἔλαττον / τοῦ κρείττονος (v.7) — both neuter. Closed on persons.

this edition — none of the nine carries it (measured)

ἀκροθίνιον (v.4) — the portion off the top of the heap. ‘The choicest spoils’ does not carry the top.

this edition — none of the nine carries it (measured)

ὁ πατριάρχης (v.4) — it stands last. Both move it forward.

this edition — none of the nine carries it (measured)

ὀσφύς (vv.5 · 10) — the same word twice. ‘Waist’ puts Abraham’s body in view twice.

Survives in · this edition — 2 of the nine carry it (this language among them)

καὶ ὧδε μὲν δεκάτας ἀποθνῄσκοντες ἄνθρωποι λαμβάνουσιν, ἐκεῖ δὲ μαρτυρούμενος ὅτι ζῇ.

And here men who die receive tenths, but there one of whom it is testified that he lives.

καὶ ὡς ἔπος εἰπεῖν, δι’ Ἀβραὰμ καὶ Λευὶ ὁ δεκάτας λαμβάνων δεδεκάτωται,

And, so to speak, through Abraham even Levi, who receives tenths, has paid a tenth;

ἔτι γὰρ ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν ὅτε συνήντησεν αὐτῷ ⸀Μελχισέδεκ.

for he was still in the waist of his father when Melchizedek met him.

Why this rendering

Heb.7.10 Observation

Syntactic observation

καὶ ὧδε μὲν δεκάτας ἀποθνῄσκοντες ἄνθρωποι λαμβάνουσιν, ἐκεῖ δὲ μαρτυρούμενος ὅτι ζῇ … ὧδε … ἐκεῖ ‘here … there’ points not to inside and outside the record but to two priesthoods · μαρτυρούμενος ὅτι ζῇ ‘one of whom it is testified that he lives’ — passive, so who testifies is not said (it returns as a passive at v.17) · ὡς ἔπος εἰπεῖν ‘so to speak’ is once in the New Testament, a set phrase of written Greek by which the writer marks a step back from his own argument · δεδεκάτωται, perfect passive, ‘has paid a tenth’ — what Levi paid stands as a thing already done · ἐν τῇ ὀσφύϊ τοῦ πατρός ‘in the loins of his father’ — the word of v.5 returns · ὁ δεκάτας λαμβάνων, ‘the one who receives tenths’, becomes the one who paid a tenth — receiver and payer are turned around in one man.

Rendering options · 3

Adopted

“so to speak” — ὡς ἔπος εἰπεῖν as the step back

Basis A set phrase by which a writer hedges his own argument · ‘I may even say’ would make it boldness rather than caution.

Adopted

“one of whom it is testified that he lives” — the passive kept

Basis The text names no one testifying · ‘of whom Scripture testifies’ would supply an agent the text lacks.

Adopted

“in the loins of his father” — πατήρ as father

Basis It names one man, Abraham, and so takes the grain of the plural ‘fathers’ at 1:1 · English keeps one word.

Lost in translation

ὡς ἔπος εἰπεῖν (v.9) — a set phrase stepping back. ‘So to speak’ carries the caution.

Survives in · this edition — 2 of the nine carry it (this language among them)

μαρτυρούμενος (v.8) — passive with no agent. Neither supplies one.

Survives in · this edition — 2 of the nine carry it (this language among them)

δεδεκάτωται (v.9) — perfect passive, standing as a completed thing.

Survives in · this edition — 1 of the nine carry it (this language among them)

ὁ δεκάτας λαμβάνων … δεδεκάτωται (v.9) — the receiver becomes the payer. One root shows the turn.

Survives in · this edition — 2 of the nine carry it (this language among them)

ὧδε … ἐκεῖ (v.8) — a pair pointing to two places. ‘Here … there’ stands.

Survives in · this edition — 2 of the nine carry it (this language among them)

τοῦ πατρός (v.10) — ‘father’ of one man. English keeps the one word.

Survives in · this edition — 1 of the nine carry it (this language among them)

Εἰ μὲν οὖν τελείωσις διὰ τῆς Λευιτικῆς ἱερωσύνης ἦν, ὁ λαὸς γὰρ ἐπ’ ⸀αὐτῆς ⸀νενομοθέτηται, τίς ἔτι χρεία κατὰ τὴν τάξιν Μελχισέδεκ ἕτερον ἀνίστασθαι ἱερέα καὶ οὐ κατὰ τὴν τάξιν Ἀαρὼν λέγεσθαι;

If, then, perfecting were through the Levitical priestly office — for on it the people received the law — what further need was there for another priest to arise according to the order of Melchizedek, and not to be spoken of according to the order of Aaron?

first here Aaron Ἀαρών Aarōn

μετατιθεμένης γὰρ τῆς ἱερωσύνης ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται.

For when the priestly office is changed, of necessity a change of law also comes about.

ἐφ’ ὃν γὰρ λέγεται ταῦτα φυλῆς ἑτέρας μετέσχηκεν, ἀφ’ ἧς οὐδεὶς προσέσχηκεν τῷ θυσιαστηρίῳ·

For the one of whom these things are said has partaken of another tribe, from which no one has attended at the altar;

πρόδηλον γὰρ ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ κύριος ἡμῶν, εἰς ἣν φυλὴν ⸂περὶ ἱερέων οὐδὲν⸃ Μωϋσῆς ἐλάλησεν.

for it is plain beforehand that our Lord has risen out of Judah, a tribe about which Moses said nothing concerning priests.

first here Judas Ἰούδας Ioudas

first here Moses Μωϋσῆς Mōysēs

Why this rendering

Heb.7.14 Observation

Syntactic observation

Εἰ μὲν οὖν τελείωσις διὰ τῆς Λευιτικῆς ἱερωσύνης ἦν … μετατιθεμένης γὰρ τῆς ἱερωσύνης ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται … τελείωσις ‘perfecting’ stands only here and at Luke 1:45, on the root of 5:9 and 6:1 · Λευιτικός ‘Levitical’ is once in the New Testament · ⸀νενομοθέτηται, perfect passive, ‘received the law’ — νομοθετέομαι stands only twice, both in Hebrews · μετατίθημι ‘change’ and μετάθεσις ‘a change’ stand side by side in one verse as verb and noun (v.12), chiming for the writer · ἐξ ἀνάγκης ‘of necessity’ (as fixed at 2 Cor 9:7) · μετέχω ‘partake of’ (as fixed at 1 Cor 9:10) here takes a tribe as its object · προσέχω ‘attend’ — at the altar, the verb of ‘pay attention’ comes as bodily approach · πρόδηλος ‘plain beforehand’ (v.14) and κατάδηλος ‘clearly plain’ (v.15) follow one another, and the second is once in the New Testament · ἀνατέλλω ‘rise’ — the verb of the sun rising at Matt 5:45 — is used of the Lord rising out of Judah · ⸂περὶ ἱερέων οὐδέν⸃ is the base text’s order.

Rendering options · 3

Adopted

“is changed … a change” — verb and noun on one root

Basis The text sets the two forms side by side in one verse so that they chime — different words would lose it.

Adopted

“has risen” — ἀνατέλλω as the sun’s verb

Basis The verb of the sun rising at Matt 5:45 · ‘has come’ would lose the light in it.

Adopted

“plain beforehand” / “still more abundantly plain” — two adjectives, two words

Basis πρόδηλος and κατάδηλος follow one another with different prefixes — one rendering would hide the writer’s heightening.

Lost in translation

μετατιθεμένης … μετάθεσις (v.12) — verb and noun in one verse. ‘Is changed … a change’ keeps the root.

Survives in · this edition — 2 of the nine carry it (this language among them)

πρόδηλος / κατάδηλος (vv.14 · 15) — two adjectives with different prefixes. Kept apart.

Survives in · this edition — 2 of the nine carry it (this language among them)

ἀνατέταλκεν (v.14) — the sun’s verb. ‘Has risen’ keeps the light.

Survives in · this edition — 2 of the nine carry it (this language among them)

προσέσχηκεν (v.13) — the verb of ‘pay attention’ used of going to the altar. The places take different words.

this edition — none of the nine carries it (measured)

τελείωσις (v.11) — the root of 5:9 and 6:1. ‘Perfecting’ does not carry the ‘end’.

this edition — none of the nine carries it (measured)

ἱερωσύνη (vv.11 · 12) — a different word from ἱερατεία in v.5, and ‘priestly office’ has to serve for both.

Survives in · this edition — 1 of the nine carry it (not this language)

Καὶ περισσότερον ἔτι κατάδηλόν ἐστιν, εἰ κατὰ τὴν ὁμοιότητα Μελχισέδεκ ἀνίσταται ἱερεὺς ἕτερος,

And it is still more abundantly plain, if according to the likeness of Melchizedek another priest arises,

ὃς οὐ κατὰ νόμον ἐντολῆς ⸀σαρκίνης γέγονεν ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου,

who has become so not according to a law of a commandment of flesh but according to the power of an indissoluble life;

⸀μαρτυρεῖται γὰρ ὅτι Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ.

for it is testified, “You are a priest to the age according to the order of Melchizedek.”

ἀθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές,

For there comes a setting aside of the preceding commandment because of its weakness and unprofitableness —

οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος, ἐπεισαγωγὴ δὲ κρείττονος ἐλπίδος, δι’ ἧς ἐγγίζομεν τῷ θεῷ.

for the law brought nothing to completion — and a bringing in of a better hope, through which we draw near to God.

Why this rendering

Heb.7.19 Observation

Syntactic observation

ὃς οὐ κατὰ νόμον ἐντολῆς ⸀σαρκίνης γέγονεν ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου … ἀθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς … ἐπεισαγωγὴ δὲ κρείττονος ἐλπίδος, δι’ ἧς ἐγγίζομεν τῷ θεῷ — ἀκατάλυτος ‘indissoluble’ is once in the New Testament, the negation of καταλύω ‘pull down’ — the verb used of pulling down the temple is here attached to life · ⸀σαρκίνης ‘of flesh’ (as fixed at Rom 7:14) · vv.18-19 put a clause inside the μέν … δέ — ‘there comes a setting aside … (for the law brought nothing to completion) … and a bringing in’ · ἀθέτησις ‘setting aside’ stands twice in Hebrews (7:18 · 9:26) · ἀνωφελής ‘unprofitable’ with Titus 3:9 · ἐπεισαγωγή ‘a bringing in’ is once in the New Testament, with two prefixes stacked · ἐτελείωσεν ‘brought to completion’ — the verb of 2:10, here with the law as its subject · ἐγγίζομεν τῷ θεῷ ‘we draw near to God’ — the priest’s word of approach used of the whole company · the present passive ⸀μαρτυρεῖται in v.17 is the form of v.8 returning.

Rendering options · 3

Adopted

“an indissoluble life” — ἀκατάλυτος as the negation of pulling down

Basis καταλύω is the verb of pulling down a temple or a house · ‘endless’ would keep only the time and lose the not-being-pulled-down.

“an endless life”

Basis The familiar reading.

Rejected The negation of pulling down is lost.

Adopted

Marking the clause that breaks in with dashes

Basis vv.18-19 insert a clause between μέν and δέ — without dashes the three clauses read as one line and the argument tangles.

Lost in translation

ἀκατάλυτος (v.16) — the negation of ‘pull down’. ‘Indissoluble’ carries half of it.

this edition — none of the nine carries it (measured)

ἐπεισαγωγή (v.19) — two prefixes stacked. ‘A bringing in’ carries one.

this edition — none of the nine carries it (measured)

The clause between μέν and δέ (vv.18-19) — the dashes show the break.

Survives in · this edition — 2 of the nine carry it (this language among them)

ἐτελείωσεν (v.19) — the verb of 2:10 with the law as subject. ‘Bring to completion’ joins them.

Survives in · this edition — 2 of the nine carry it (this language among them)

μαρτυρεῖται (v.17) / μαρτυρούμενος (v.8) — the same passive returns. Both stand alike.

Survives in · this edition — 2 of the nine carry it (this language among them)

ἐγγίζομεν (v.19) — the priest’s word of approach. ‘We draw near’ keeps the movement.

Survives in · this edition — 2 of the nine carry it (this language among them)

Καὶ καθ’ ὅσον οὐ χωρὶς ὁρκωμοσίας (οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες,

And by as much as it was not without the taking of an oath — for they have become priests without the taking of an oath,

ὁ δὲ μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν· Ὤμοσεν κύριος, καὶ οὐ μεταμεληθήσεται, Σὺ ἱερεὺς εἰς τὸν ⸀αἰῶνα),

but he with the taking of an oath, through the one who said to him, “The Lord swore and will not regret it, ‘You are a priest to the age’” —

κατὰ ⸀τοσοῦτο ⸀κρείττονος διαθήκης γέγονεν ἔγγυος Ἰησοῦς.

by so much Jesus has become the guarantor of a better covenant.

first here Jesus Ἰησοῦς Iēsous

Why this rendering

Heb.7.22 Observation

Syntactic observation

Καὶ καθ’ ὅσον οὐ χωρὶς ὁρκωμοσίας (οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες …), κατὰ ⸀τοσοῦτο ⸀κρείττονος διαθήκης γέγονεν ἔγγυος Ἰησοῦς — the base text sets a parenthesis — two whole clauses stand between καθ’ ὅσον ‘by as much as’ and κατὰ τοσοῦτο ‘by so much’ · ὁρκωμοσία ‘the taking of an oath’ stands only four times, all in Hebrews (twice in v.20, and vv.21 · 28), and is a different word from ὅρκος ‘oath’ (Matt 5:33), though both renderings share one word · Ps 110:4 is quoted here in full for the first time — before, only the second line came; here ‘The Lord swore and will not regret it’ is set before it · μεταμέλομαι ‘regret’ (as fixed at Matt 21:29, a different word from μετανοέω ‘repent’) · ἔγγυος ‘guarantor’ is once in the New Testament, one who stands surety for another’s debt · διαθήκη ‘covenant’ (as fixed at Matt 26:28) appears here for the first time in this book, and chapters 8-9 take it up · after ⸀αἰῶνα the Received Text adds ‘according to the order of Melchizedek’, which the base text does not print.

Rendering options · 3

Adopted

The base text’s parenthesis kept

Basis ‘By as much as … by so much’ are split by two clauses — without the parenthesis the two halves cannot find each other.

Adopted

“the taking of an oath” — ὁρκωμοσία kept from ὅρκος in English

Basis Two different words; Korean has one for both (recorded as loss) · English keeps ὅρκος as ‘oath’ and marks this one as ‘the taking of an oath’.

Adopted

“has become the guarantor” — ἔγγυος as the word of debt

Basis The word names one who stands surety for another’s debt · ‘mediator’ belongs to μεσίτης at 8:6 and cannot be borrowed.

Lost in translation

ὁρκωμοσία / ὅρκος (vv.20-21) — two different words. English keeps them apart.

Survives in · this edition — 1 of the nine carry it (this language among them)

καθ’ ὅσον … κατὰ τοσοῦτο (vv.20 · 22) — a pair split by two clauses. The parenthesis keeps them paired.

Survives in · this edition — 2 of the nine carry it (this language among them)

ἔγγυος (v.22) — one who stands surety for a debt. ‘Guarantor’ keeps the grain.

Survives in · this edition — 2 of the nine carry it (this language among them)

μεταμεληθήσεται (v.21) — a different word from μετανοέω. ‘Regret’ keeps them apart.

Survives in · this edition — 2 of the nine carry it (this language among them)

Ὤμοσεν κύριος (v.21) — the psalm’s first line comes here for the first time. The lengthening of the quotation shows.

Survives in · this edition — 2 of the nine carry it (this language among them)

διαθήκη (v.22) — the word’s first appearance in this book. ‘Covenant’ joins it to Matt 26:28.

Survives in · this edition — 2 of the nine carry it (this language among them)

Καὶ οἱ μὲν πλείονές εἰσιν γεγονότες ἱερεῖς διὰ τὸ θανάτῳ κωλύεσθαι παραμένειν·

And they have become priests in greater numbers, because they were prevented by death from remaining with it;

ὁ δὲ διὰ τὸ μένειν αὐτὸν εἰς τὸν αἰῶνα ἀπαράβατον ἔχει τὴν ἱερωσύνην·

but he, because he remains to the age, has a priestly office that does not pass over to another.

ὅθεν καὶ σῴζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους δι’ αὐτοῦ τῷ θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν.

Therefore he is also able to save to the uttermost those who come to God through him, since he always lives to intercede for them.

Τοιοῦτος γὰρ ἡμῖν ⸀καὶ ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος·

For such a high priest was indeed fitting for us — holy, innocent, undefiled, separated from sinners, and become higher than the heavens;

ὃς οὐκ ἔχει καθ’ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ (τοῦτο γὰρ ἐποίησεν ἐφάπαξ ἑαυτὸν ἀνενέγκας)·

who does not have need, as the high priests do, to offer up sacrifices day by day, first for his own sins and then for those of the people — for this he did once for all when he offered up himself.

ὁ νόμος γὰρ ἀνθρώπους καθίστησιν ἀρχιερεῖς ἔχοντας ἀσθένειαν, ὁ λόγος δὲ τῆς ὁρκωμοσίας τῆς μετὰ τὸν νόμον υἱόν, εἰς τὸν αἰῶνα τετελειωμένον.

For the law appoints as high priests men who have weakness, but the word of the taking of an oath, which came after the law, appoints a Son brought to completion to the age.

Why this rendering

Heb.7.28 Observation

Syntactic observation

Τοιοῦτος γὰρ ἡμῖν ⸀καὶ ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος … Five modifiers come in a row — ὅσιος ‘holy’, ἄκακος ‘the innocent’, ἀμίαντος ‘undefiled’, κεχωρισμένος ‘separated’, ὑψηλότερος ‘higher’ · ἄκακος stands with Rom 16:18 and is the negation of κακός ‘evil’ · ἀμίαντος ‘undefiled’ is the negation of μιαίνω ‘defile’ (Titus 1:15) · κεχωρισμένος is the word of Phlm 15, ‘be separated’ · παντελές ‘to the uttermost’ (with Luke 13:11) reads either of time or of degree · ἐφάπαξ ‘once for all’ (as fixed at Rom 6:10) appears here first in this book, and chapters 9-10 take it up · ἀναφέρω ‘offer up’ stands beside προσφέρω ‘offer’, and is the lifting up · the parenthesis at the end of v.27 is the base text’s too · τετελειωμένον, perfect passive, ‘brought to completion’ — the form of 5:9 comes as the chapter’s last word · v.28 sets men against a Son and law against oath in two lines, and closes the chapter.

Rendering options · 3

Adopted

“to the uttermost” — παντελές open to time and degree

Basis ‘Forever’ keeps only time and ‘completely’ only degree — ‘to the uttermost’ leaves both.

Adopted

“offer up” — ἀναφέρω kept from προσφέρω

Basis This chapter and chapter 5 use the two side by side · the prefix is the lifting up, and that grain is kept.

Adopted

“separated” — κεχωρισμένος tied to Phlm 15

Basis At Phlm 15 Onesimus was ‘separated’; here the high priest is separated from sinners — one word joins them.

Lost in translation

Five modifiers (v.26) — set one after another. Both keep all five in a row.

Survives in · this edition — 2 of the nine carry it (this language among them)

παντελές (v.25) — of time or of degree. ‘To the uttermost’ leaves both.

Survives in · this edition — 2 of the nine carry it (this language among them)

ἄκακος · ἀμίαντος (v.26) — both carry the alpha-privative. ‘The innocent · undefiled’ keeps the negation in the second.

Survives in · this edition — 1 of the nine carry it (not this language)

τετελειωμένον (v.28) — the form of 5:9 as the chapter’s last word. ‘Brought to completion’ joins them.

Survives in · this edition — 2 of the nine carry it (this language among them)

κεχωρισμένος (v.26) — the word of Phlm 15. ‘Separated’ joins the two.

Survives in · this edition — 2 of the nine carry it (this language among them)

ἀνθρώπους … υἱόν (v.28) — men and a Son set against each other in two lines. Both keep the opposition.

Survives in · this edition — 2 of the nine carry it (this language among them)