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Hebrews 7

Heb. 7:26 KJV (With Strong’s)

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26
For
gar (Greek #1063)
properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
KJV usage: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet.
Pronounce: gar
Origin: a primary particle
such
toioutos (Greek #5108)
from 5104 and 3778; truly this, i.e. of this sort (to denote character or individuality)
KJV usage: like, such (an one).
Pronounce: toy-oo'-tos
Origin: (including the other inflections)
an high priest
archiereus (Greek #749)
the high-priest (literally, of the Jews, typically, Christ); by extension a chief priest
KJV usage: chief (high) priest, chief of the priests.
Pronounce: ar-khee-er-yuce'
Origin: from 746 and 2409
became
prepo (Greek #4241)
to tower up (be conspicuous), i.e. (by implication) to be suitable or proper (third person singular present indicative, often used impersonally, it is fit or right)
KJV usage: become, comely.
Pronounce: prep'-o
Origin: apparently a primary verb
us
hemin (Greek #2254)
to (or for, with, by) us
KJV usage: our, (for) us, we.
Pronounce: hay-meen'
Origin: dative case plural of 1473
, who is holy
hosios (Greek #3741)
properly, right (by intrinsic or divine character; thus distinguished from 1342, which refers rather to human statutes and relations; from 2413, which denotes formal consecration; and from 40, which relates to purity from defilement), i.e. hallowed (pious, sacred, sure)
KJV usage: holy, mercy, shalt be. 342
Pronounce: hos'-ee-os
Origin: of uncertain affinity
p, harmless
akakos (Greek #172)
not bad, i.e. (objectively) innocent or (subjectively) unsuspecting
KJV usage: harmless, simple.
Pronounce: ak'-ak-os
Origin: from 1 (as a negative particle) and 2556
, undefiled
amiantos (Greek #283)
unsoiled, i.e. (figuratively) pure
KJV usage: undefiled.
Pronounce: am-ee'-an-tos
Origin: from 1 (as a negative particle) and a derivative of 3392
, separate
chorizo (Greek #5563)
to place room between, i.e. part; reflexively, to go away
KJV usage: depart, put asunder, separate.
Pronounce: kho-rid'-zo
Origin: from 5561
from
apo (Greek #575)
"off," i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative)
KJV usage: (X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as a prefix) it usually denotes separation, departure, cessation, completion, reversal, etc.
Pronounce: apo'
Origin: a primary particle
sinners
hamartolos (Greek #268)
sinful, i.e. a sinner
KJV usage: sinful, sinner.
Pronounce: ham-ar-to-los'
Origin: from 264
, and
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
made
ginomai (Greek #1096)
to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.)
KJV usage: arise, be assembled, be(-come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought.
Pronounce: ghin'-om-ahee
Origin: a prolongation and middle voice form of a primary verb
higher
hupselos (Greek #5308)
lofty (in place or character)
KJV usage: high(-er, -ly) (esteemed).
Pronounce: hoop-say-los'
Origin: from 5311
than the heavens
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
ouranos (Greek #3772)
the sky; by extension, heaven (as the abode of God); by implication, happiness, power, eternity; specially, the Gospel (Christianity)
KJV usage: air, heaven(-ly), sky.
Pronounce: oo-ran-os'
Origin: perhaps from the same as 3735 (through the idea of elevation)
;*
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
p
Heb. 4:15• 15For we have not a high priest unable to sympathize with our infirmities, but tempted as he hath been in all things alike apart from sin. (Heb. 4:15)
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1 Peter 2:22• 22who did no sin, neither was guile found in his mouth; (1 Peter 2:22)

More on:

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Heaven,
High Priest,
Priest; Priesthood

Cross References

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Ministry on This Verse

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such.
Heb. 7:11• 11If therefore perfection were through the Levitical priesthood, for [based] on it the people had the law, what further need that a different priest should arise according to the order of Melchizedek, and not be said according to the order of Aaron? (Heb. 7:11)
;
Heb. 8:1• 1Now a chief point [in connection] with the things said [is]: We have such a high priest who sat down on the right hand of the throne of the Majesty in the heavens; (Heb. 8:1)
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Heb. 9:23‑26• 23Necessity therefore [was] that the examples of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these.
 24For the Christ entered not into handmade holies, figures of the true, but into the heaven itself now to appear to the face of God for us;
 25neither that he should offer himself often, as the high priest entereth into the holies yearly with blood not his own,
 26since he were bound often to suffer from [the] world's foundation. But now once on consummation of the ages he hath been manifested for putting away of sin by his sacrifice. (Heb. 9:23‑26)
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Heb. 10:11‑22• 11And every priest indeed standeth daily ministering and offering often the same sacrifices, the which can never take away sins;
 12but he having offered one sacrifice for sins, continuously sat down on God's right hand,
 13henceforth waiting until his enemies be set as footstool of his feet.
 14For by one offering he hath perfected continuously the sanctified.
 15And the Holy Spirit also witnesseth to us; for after he had said,
 16This [is] the covenant which I will covenant unto them after those days, saith Jehovah, Giving my laws on their hearts, I will also write them on their understanding;
 17and their sins and their lawlessnesses I will never remember more.
 18But where remission of these [is] [there is] no longer an offering for sin.
 19Having therefore, brethren, boldness for the entrance into the holies by the blood of Jesus,
 20a new and living way which he inaugurated for us through the veil, that is, his flesh,
 21and [having] a great priest over the house of God,
 22let us approach with true heart in full assurance of faith, having our hearts sprinkled from a wicked conscience, and our body washed with pure water. (Heb. 10:11‑22)
became.
Heb. 2:10• 10For it became him for whom [are] all things and by whom [are] all things, in bringing many sons unto glory, to perfect through sufferings the leader of their salvation. (Heb. 2:10)
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Luke 24:26,46• 26Ought not the Christ to have suffered these things and to enter into his glory?
 46and said to them, Thus it is written that the Christ should suffer and arise from [the] dead the third day; (Luke 24:26,46)
holy.
Heb. 4:15• 15For we have not a high priest unable to sympathize with our infirmities, but tempted as he hath been in all things alike apart from sin. (Heb. 4:15)
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Heb. 9:14• 14by how much rather shall the blood of the Christ, who by [the] eternal Spirit offered himself spotless to God, purify your conscience from dead works to serve a living God? (Heb. 9:14)
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Ex. 28:36•  (Ex. 28:36)
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Isa. 53:9•  (Isa. 53:9)
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Luke 1:35• 35{i}And the angel answering said to her,{/i} [The] Holy Spirit shall come upon thee, and power of [the] Highest overshadow thee, therefore the holy thing also which shall be born [of thee] shall be called Son of God. (Luke 1:35)
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Luke 23:22,41,47• 22And he said the third time to them, Why, what evil has this [man] done? I have found no cause of death in him. Having chastised him therefore, I will release [him].
 41And we indeed justly, for we receive the due requital for what we have done, but this [man] has done nothing amiss.
 47Now the centurion, seeing what took place, glorified God, saying, Certainly this [man] was righteous. (Luke 23:22,41,47)
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John 8:29• 29And he that sent me is with me: he left me not alone, because the things pleasing to him I do always. (John 8:29)
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John 14:30• 30No longer shall I talk much with you, for the prince of the world cometh, and hath nothing in me. (John 14:30)
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Acts 3:14• 14But ye denied the Holy and Righteous One, and asked for a murderer to be granted to you; (Acts 3:14)
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Acts 4:27• 27For of a truth in this city against thy holy servant Jesus whom thou didst anoint, both Herod and Pontius Pilate with Gentiles and peoples of Israel were gathered, (Acts 4:27)
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2 Cor. 5:21• 21him that knew not sin he made sin for us, that we might become God's righteousness in him. (2 Cor. 5:21)
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1 Peter 1:19• 19but by precious blood of Christ, as of a lamb unblemished and spotless, (1 Peter 1:19)
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1 Peter 2:22• 22who did no sin, neither was guile found in his mouth; (1 Peter 2:22)
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1 John 2:2• 2and he is [the] propitiation for our sins, and not only for ours, but also for the whole world. (1 John 2:2)
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1 John 3:5• 5And ye know that he was manifested that he might take away our sins; and in him is no sin. (1 John 3:5)
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Rev. 3:7• 7And to the angel of the church that is in Philadelphia write, These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and no one shall shut, and that shutteth and no one shall open: (Rev. 3:7)
made.
Heb. 1:3• 3who being effulgence of his glory and expression of his substance, and upholding all things by the word of his power, having made [by himself] purification of our sins sat down on the right hand of the Majesty on high, (Heb. 1:3)
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Heb. 4:14• 14Having therefore a great high priest, passed as he hath through the heavens, Jesus the Son of God, let us hold fast the confession. (Heb. 4:14)
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Heb. 8:1• 1Now a chief point [in connection] with the things said [is]: We have such a high priest who sat down on the right hand of the throne of the Majesty in the heavens; (Heb. 8:1)
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Heb. 12:2• 2looking off unto Jesus the leader and completer of faith; who for the joy set before him endured cross, despising shame, and is set down on the right hand of the throne of God. (Heb. 12:2)
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Psa. 68:18•  (Psa. 68:18)
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Matt. 27:18• 18{i}For he knew that they had delivered him up through envy.{/i} (Matt. 27:18)
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Mark 16:19• 19The Lord, therefore, after he had spoken to them, was taken up into heaven, and sat at the right hand of God. (Mark 16:19)
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Eph. 1:20‑22• 20which he wrought in the Christ in having raised him out of the dead, and seated [him] at his right hand in the heavenly [places],
 21far above every principality and authority and power and lordship and every name named not only in this age but also in that to come;
 22and put all things under his feet, and gave him as head over all things to the assembly, (Eph. 1:20‑22)
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Eph. 4:8‑10• 8Wherefore he saith, Having ascended on high, he led captivity captive and gave gifts to men.
 9Now that he ascended, what is it but that he also descended into the lower [parts] of the earth?
 10He that descended, he it is also that ascended far above all the heavens, that he might fill all things. (Eph. 4:8‑10)
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Phil. 2:9‑11• 9Wherefore also God highly exalted him, and gave him the name that [is] above every name,
 10that in the name of Jesus every knee should bow, of heavenly and earthly and infernal [beings],
 11and every tongue confess that Jesus Christ [is] Lord, unto God [the] Father's glory. (Phil. 2:9‑11)
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1 Peter 3:22• 22who is at God's right hand, having proceeded into heaven, angels, and authorities, and powers being subjected to him. (1 Peter 3:22)
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Rev. 1:17‑18• 17And when I saw him, I fell at his feet as dead: and he laid his right hand upon me, saying, Fear not; I am the first and the last,
 18and the living one: and I was dead, and, behold, I am alive unto the ages of the ages; and I have the keys of death and of hades. (Rev. 1:17‑18)
• The word "holy" should be considered. In Greek as in Hebrew two expressions are employed: one (ἅγιος) to imply separateness for God from evil, the other (ὅσιος) graciousness, which said of God means His mercy, said of man means his piety. It is the latter term which is here rendered "holy," a holiness full of loving-kindness. Next, ἄκακος is poorly translated "harmless" as in the A. V.; and "guileless" as in the Revision answers to ἄδολος. In Christ it rises to a total absence of evil found in none else. "Undefiled" declares Him untainted by the corruptions that surrounded Him when here below, where His moral beauty shone on all who had eyes to see, above all in His Father's Who bore witness from heaven. Appropriately therefore is He next said to be "separated from sinners," not from sins only, as the Pesch-Syriac says, but from sinners. What was ever morally true was crowned in His leaving the world behind, the enduring effect of a completed act, and so leads on to the only place befitting Him, "made higher than the heavens." (“Hebrews 7:26-28” by W. Kelly)
• Called to be in the presence of God, to be in relationship with Him in the heavenly glory, to draw near to Him on high, where nothing that defiles can enter, we needed a high priest in the place to which access was given us. (“Hebrews 7” by J.N. Darby)
• {v.26-27} Because of who God is in all His holiness, none less than Christ as great High Priest would be suitable for God. Because of what we are in all our weakness, none less than Christ would avail for us. (“The New Order of the Priesthood: Hebrews 7” by H. Smith)

J. N. Darby Translation

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26
For such a high priest became us, holyi, harmlessa, undefiled, separated from sinners, and become higher than the heavens:

JND Translation Notes

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i
There are two Greek words used for "holy" in the New Testament -- hagios and hosios (hosios is used in this passage). The word most commonly used is hagios (corresponding to the Hebrew word kadosh). This, when applied to God, designates him as holy, knowing good and evil perfectly, and absolutely willing good and no evil. When applied to men, it designates them as separated, set apart to God from evil and from common use. The corresponding verb is commonly translated "to sanctify"; and the word when used as a substantive is the ordinary word for "saints." The word hosios, on the other hand, conveys the thought of pious, that which is not profane. It speaks of God in mercy and grace, and of Christ, in whom all gracious qualities are concentrated, as well as perfect piety. It corresponds to the Hebrew chesed, of which the plural (chasadim) is the word translated "mercies" or "sure mercies" in the Old Testament. When applied to men, it is in general the sum of qualities which suit and form the divine character in man, as opposed to the human will. It refers to the exercise of gracious suitable affections in the relationships in which we are to God, and (e.g.) to parents. Hence, as suitable affections to God practically constitute holiness, the word is used in this sense for holy. The two Hebrew words are used side by side in Ps. 89.18,19, "The Holy One (kadosh) of Israel is our king. ... Then thou spakest in vision to thy Holy One (Chasid)." The beginning of the Psalm speaks of the mercies or gracious ways (chasadim) of the Lord. (See, for hosios, Acts 2.27; 13.34,35; 1 Tim. 2.8; Tit. 1.8; Rev. 15.4; 16.5.)
a
Or "guileless," without an evil thought.

W. Kelly Translation

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26
For such a high priesta became us, holyb, guilelessc, undefiled, separated from sinners, and become higher than the heavens,

WK Translation Notes

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a
Some MSS. add "also."
b
Or, "pious." The word "holy" should be considered, for in Greek as in Hebrew two expressions are employed: one (hagios) to imply separateness for God from evil, the other (hosios) graciousness, which said of God means His mercy, said of man means his piety. It is the latter term which is here rendered "holy," a holiness full of loving-kindness.
c
The word "akakos" is poorly translated "harmless" in the KJV; whereas "guileless," as in the RV, answers to the meaning. Appropriately therefore is He next said to be "separated from sinners," not from sins only, but from sinners.