Hebrews 7:15 kjv

And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,

Hebrews 7:15 nkjv

And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest

Hebrews 7:15 niv

And what we have said is even more clear if another priest like Melchizedek appears,

Hebrews 7:15 esv

This becomes even more evident when another priest arises in the likeness of Melchizedek,

Hebrews 7:15 nlt

This change has been made very clear since a different priest, who is like Melchizedek, has appeared.

Hebrews 7 verses

Hebrews 7 15 Meaning

Hebrews 7:15 clarifies and intensifies the preceding argument for the superiority of Christ's priesthood. It asserts that the emergence of "another priest," one established not according to the transient lineage of Aaron but "in the likeness of Melchizedek," serves as definitive proof that the former Levitical priestly order and its associated law were insufficient and superseded. This verse emphasizes the evident necessity and the divine certainty of this change, signaling the dawn of a new and perfect priestly ministry in Christ Jesus.

Hebrews 7 15 Context

Hebrews chapter 7 serves as the theological linchpin of the Epistle, extensively elaborating on Christ's priesthood, contrasting it with the superseded Levitical system. The preceding verses (7:1-10) introduce Melchizedek from Gen 14 and Psalm 110:4, highlighting his unique attributes—being without documented genealogy, without recorded beginning or end of life, and his superiority even to Abraham (and by extension, to Levi/Aaron) as demonstrated by Abraham paying tithes to him. Verses 7:11-14 then draw the crucial theological conclusion: if perfection was achievable through the Levitical priesthood, there would have been no need for a new priesthood, much less one "after the order of Melchizedek." Since Christ, descended from Judah (not Levi), clearly functioned as a priest, this signals a necessary change of law accompanying the change of priesthood. Hebrews 7:15 powerfully reinforces this deduction, declaring that the very existence of a priest "in the likeness of Melchizedek" makes the obsolescence of the old covenant system abundantly clear, leading into the explanation of how this new priest is superior in the subsequent verses (7:16-28). The overarching context of the Epistle is to encourage Jewish Christians who might be tempted to revert to the familiarity of Judaism amid persecution, by proving Christ's undeniable superiority as the perfect High Priest and the Mediator of a "better covenant." This passage functions as a direct polemic against the notion that the Mosaic Law and the Aaronic priesthood could provide ultimate access to God or perfect humanity, asserting their temporary and provisional nature.

Hebrews 7 15 Word analysis

• And it is yet far more evident / καὶ περισσοτέρον ἔτι κατάδηλόν ἐστιν (Kai perissoteron eti katadelon estin):
  • Kai (καὶ): "And, also, even." Connects this statement seamlessly to the preceding argument, indicating a logical progression. It's not a mere addition but an emphatic reinforcement.
  • Perissoteron (περισσότερον): "More abundantly, more exceedingly, more clearly." This comparative adverb intensifies the degree of certainty or clarity. It's not just "evident" but much more so. The evidence for Christ's superior priesthood is overwhelmingly plain.
  • Eti (ἔτι): "Yet, still, further." Implies continuity from prior arguments and an escalating degree of logical force. The case is building in strength.
  • Katadelon (κατάδηλον): "Very clear, very evident, entirely plain." A strong adjective formed from kata (intensive prefix) and delon (clear, evident). It denotes undeniable, incontrovertible clarity, signifying that the truth being presented cannot be mistaken. The argument is self-proving.
• for that after the similitude of Melchisedec / εἰ κατὰ τὴν ὁμοιότητα Μελχισεδεκ (ei kata tēn homoiotēta Melchisedek):
  • Ei (εἰ): "If." Here, ei functions less as a conditional "if" suggesting doubt, and more as a "since" or "inasmuch as," introducing the reason or premise that makes the preceding statement "even more clear." The emergence of this new priest is a factual reality upon which the argument stands.
  • Kata (κατά): "According to, after, in the manner of." This preposition indicates the pattern, standard, or type that the new priest conforms to.
  • Homoiotēta (ὁμοιότητα): "Likeness, similitude, resemblance." Crucially, this is likeness, not identity. It emphasizes that Christ shares fundamental characteristics with Melchizedek, particularly those that make him distinct from and superior to the Aaronic priesthood: not based on ancestral lineage, not limited by time, possessing an eternal priesthood. This refers to the unique and typological characteristics mentioned in Heb 7:3.
  • Melchisedec (Μελχισεδεκ): A crucial biblical figure, king of Salem and priest of God Most High (Gen 14), whose appearance and mysterious description are interpreted typologically in Ps 110:4 and extensively in Hebrews 7. He foreshadows Christ's king-priest role and his eternal, non-Levitical priesthood.
• there ariseth another priest / ἕτερος ἀνίσταται ἱερεύς (heteros anistatai hiereus):
  • Heteros (ἕτερος): "Another (of a different kind)." While allos means "another of the same kind," heteros emphasizes a qualitative distinction. This choice of word underlines that the new priest is not merely an addition to the existing priestly order but represents a fundamentally different and superior order of priesthood, necessitating a change.
  • Anistatai (ἀνίσταται): "Arises, stands up, appears." This verb in the present tense (though describing an accomplished fact, Christ's appearance) signifies divine appointment and powerful emergence. It conveys the idea of standing forth officially, being inaugurated into office.
  • Hiereus (ἱερεύς): "Priest." The designated mediator who offers sacrifices and prayers on behalf of others. The core office being discussed throughout Hebrews 7.

Words-Group by Words-Group Analysis

• "And it is yet far more evident": This phrase serves as a powerful rhetorical marker. The author is not merely stating a fact but building a logical case, arguing for the unquestionable clarity of Christ's superior priesthood. It suggests that what follows is the conclusive piece of evidence that solidifies the argument from 7:11-14, which posited the need for a new priest; now it addresses the nature of this priest. This is crucial for persuading the Jewish Christians to fully embrace Christ.
• "for that after the similitude of Melchisedec": This explains why the argument is so evident. The key lies in the unique "likeness" (ομοιοτης) of this new priest to Melchizedek, which is elaborated on in the rest of chapter 7, especially verses 16 and following. This "likeness" encompasses aspects like being without genealogy (thus not Levitical), having an "indissoluble life" (unlike mortal Levitical priests), and holding a permanent priesthood. This connection immediately highlights Christ's transcendence over the limitations of the Mosaic Law and the Aaronic priesthood. The reference to Melchizedek acts as a divine, prophetic blueprint for the Messiah's priestly role, already revealed in the Old Testament (Ps 110:4).
• "there ariseth another priest": The active emergence of this "another priest"—who is Christ—is the direct fulfillment of the prophetic utterance in Psalm 110:4 and the theological necessity outlined in Heb 7:11. The use of "another" (heteros) signifies not just an additional priest, but a fundamentally different, qualitatively superior kind of priest. This "arising" refers to Christ's divine appointment and inauguration as the High Priest through His resurrection and ascension (Acts 2:32-36). It definitively establishes the change of priesthood as a fulfilled reality.

Hebrews 7 15 Bonus section

The concept of homoiotēta (likeness/similitude) as opposed to tautotēs (identity) is crucial in Hebrews. Melchizedek is a type, a prophetic figure whose enigmatic qualities (no listed parents, beginning, or end) provide a divine foreshadowing for the eternality and self-sufficient nature of Christ's priesthood. The author leverages the silence of the Genesis text regarding Melchizedek's lineage to build a theological argument for his atypical, enduring status, which then becomes the perfect analogy for Christ. This is not to say Melchizedek was a divine being, but rather his unique scriptural portrayal perfectly serves as a shadow of the substance that is Christ. This careful distinction allows the author to show both continuity (God's plan unfolded through Melchizedek) and radical discontinuity (Christ's unique nature renders the Old Covenant obsolete) simultaneously.

Hebrews 7 15 Commentary

Hebrews 7:15 encapsulates the core argument for the supremacy of Christ's priesthood, declaring that the appearance of a new kind of priest, resembling Melchizedek rather than Aaron, makes the transition from the old covenant undeniable. The emphasis on "far more evident" signifies a cumulative and logically inescapable conclusion, solidifying what has been implicitly stated since Heb 7:11. The phrase "in the likeness of Melchizedek" is pivotal, referring to Christ's unique priesthood which is not dependent on earthly lineage, is eternal, and does not require a multitude of successors due to death, unlike the Aaronic system. This new priest, Christ Jesus, fulfills God's oath in Psalm 110:4, operating on a higher plane—not through a temporary, "fleshy" commandment, but through the power of an "indissoluble life" (Heb 7:16). His very existence and the nature of His priesthood serve as proof of the inadequacy of the Levitical system to bring ultimate perfection or mediate full communion with God, thereby confirming its intended obsolescence.

For practical application, this verse encourages believers to trust completely in Christ's priestly work, knowing that His mediation is based on eternal power, not human frailty or limitations. It reminds us that we are part of a superior covenant (Heb 8:6), enjoying direct and perpetual access to God through His singular and perfect High Priest (Heb 10:19-22), leaving no room for reliance on old systems or human merit.