The Meaning of Hebrews 7:26 Explained

Hebrews 7:26

KJV: For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

YLT: For such a chief priest did become us -- kind, harmless, undefiled, separate from the sinners, and become higher than the heavens,

Darby: For such a high priest became us, holy, harmless, undefiled, separated from sinners, and become higher than the heavens:

ASV: For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens;

KJV Reverse Interlinear

For  such  an high priest  became  us,  [who is] holy,  harmless,  undefiled,  separate  from  sinners,  and  made  higher than  the heavens; 

What does Hebrews 7:26 Mean?

Verse Meaning

In view of His superior ministry it is only fitting that our High Priest should be a superior Person. "Holy" (Gr. hosios) stresses blamelessness. (Another word translated "holy," hagios, stresses separateness.) "Innocent" means without guile or malice. "Undefiled" looks at His absolute purity. "Separated from sinners" probably refers to His being in a different class from sinful people. [1] Jesus was not only inherently pure, but He remains pure in all His contacts with sinners. [2]
"The exposition is brought to a conclusion in Hebrews 7:26-28 with a majestic statement concerning Jesus" character, achievement, and status as high priest." [3]

Context Summary

Heb 7:11-28 - Our Ever-Living And All-Sufficient Intercessor
If, as we saw in our last reading, the Levitical priests have been superseded, clearly the whole order of things-that is, the Mosaic covenant under which these priests were appointed-has been superseded also. The law of the carnal-that is, the outward ritual-has passed away in favor of a new dispensation which deals with the heart and character. It served a temporary purpose, but we are living in an eternal order which is steadfast and abiding.
Our Lord's priesthood is unchangeable and indissoluble. His blood and righteousness, His mediation for us, His loving understanding of us, will be a joy and comfort in the unending ages. We shall always be specially associated with Him-the brethren of the King, the sheep of the Divine Shepherd. Each priest of Aaron's line had to vacate his office; but our Lord's priesthood will never pass to another; and therefore to the uttermost lapse of time and to the farthest demand of circumstance, He will save and help all that come to Him. No infirmity weakens Him, no stain or sin unfits Him-above the heavens and from the throne He exercises His ministry. [source]

Chapter Summary: Heb 7

1  Christ Jesus is a priest after the order of Melchizedek;
11  and so far more excellent than the priests of Aaron's order

Greek Commentary for Hebrews 7:26

Became us [ημιν επρεπεν]
Imperfect active indicative of πρεπω — prepō as in Hebrews 2:10, only there it was applied to God while here to us. “Such” Saintly, pious, as already noted. Cf. Acts 2:24; Acts 13:35. Guileless Without malice, innocent. In N.T. only here and Romans 16:18. Undefiled Untainted, stainless. In the papyri. Not merely ritual purity (Leviticus 21:10-15), but real ethical cleanness. Separated from sinners Perfect passive participle. Probably referring to Christ‘s exaltation (Hebrews 9:28). Made higher than the heavens “Having become higher than the heavens.” Ablative case (ουρανων — ouranōn) after the comparative adjective (υπσηλοτερος — hupsēloteros). [source]
Became us [ἡμῖν ἔπρεπεν]
See on Hebrews 2:10. For the verb see on Titus 2:1. There was an essential fitness in the gift of our great high priest. Comp. Hebrews 2:17. [source]
Holy [ὅσιος]
See on Luke 1:75. Always with a relation to God; never of moral excellence as related to men. Of Christ, Acts 2:27; Acts 13:35; of a bishop, Titus 1:8. [source]
Harmless [ἄκακος]
Rend. guileless. Free from malice and craft. Only here and Romans 16:18. Undefiled ( ἀμίαντος ), see on 1 Peter 1:4. [source]
Separate [κεχωρισμένος]
Rend. separated: denoting a condition realized in Christ's exaltation. Comp. Romans 6:10. [source]
Higher than the heavens [ὑψηλότερος τῶν οὐρανῶν]
Comp. Ephesians 4:10, Hebrews 4:14. [source]

Reverse Greek Commentary Search for Hebrews 7:26

Romans 16:18 Simple [ἀκάκων]
Only here and Hebrews 7:26. Lit., not evil. Rev., innocent. Bengel says: “An indifferent word. They are called so who are merely without positive wickedness, when they ought to abound also in prudence, and to guard against other men's wickedness.” [source]
Romans 16:18 By their smooth and fair speech [δια της χρηστολογιας και ευλογιας]
Two compounds of λογος — logos (speech), the first (from χρηστος — chrēstos and λογος — logos) is very rare (here only in N.T.), the second is very common Beguile (εχαπατωσιν — exapatōsin). Present active indicative of the double compound verb εχαπαταω — exapataō (see note on 2 Thessalonians 2:3; 1 Corinthians 3:18). Of the innocent Old adjective (α — a privative and κακος — kakos), without evil or guile, in N.T. only here and Hebrews 7:26 (of Christ). [source]
Romans 16:18 Of the innocent [των ακακων]
Old adjective (α — a privative and κακος — kakos), without evil or guile, in N.T. only here and Hebrews 7:26 (of Christ). [source]
2 Corinthians 5:21 Him who knew no sin [τον μη γνοντα αμαρτιαν]
Definite claim by Paul that Jesus did not commit sin, had no personal acquaintance This statement occurs also in 1 Peter 2:22; Hebrews 4:15; Hebrews 7:26; 1 John 3:5. Christ was and is “a moral miracle” (Bernard) and so more than mere man. [source]
Titus 2:1 Become [πρέπει]
Originally, to stand out; be conspicuous. Thus Homer, Od. viii. 172: μετὰ δὲ πρέπει ἀγρομένοισιν heis conspicuous among those who are assembled. Eurip. Hel. 215; Ζεὺς πρέπων δἰ αἰθερος Zeus shining clearly through the aether. Hence, to become conspicuously fit; to become; beseem. In N.T. in the impersonal forms πρέπον ἐστὶν itis becoming (Matthew 3:15); πρέπει itbecometh (Ephesians 5:3); ἔπρεπεν itbecame (Hebrews 2:10). With a subject nominative, 1 Timothy 2:10; Hebrews 7:26. [source]
Hebrews 8:1 Such an high priest [τοιοῦτον]
Taken up from Hebrews 7:26. [source]
Hebrews 7:28  []
d Summarizing the contents of Hebrews 7:26, Hebrews 7:27. - The law constitutes weak men high priests. God's sworn declaration constitutes a son, perfected forevermore. Ἀνθρώπους menmany in number as contrasted with one Son. Ἔχοντας ἀσθένειαν havinginfirmity, stronger than ἀσθενεῖς weakwhich might imply only special exhibitions of weakness, while having infirmity indicates a general characteristic. See on John 16:22. [source]
Hebrews 12:25 From him that speaketh from heaven [τὸν ἀπ ' οὐρανῶν]
Lit. from him from the heavens. Supply as A.V. that speaketh Ὁ ἀπ ' οὐρανοῦ or οὐρανῶν does not occur in N.T. elsewhere. Wherever ἀπ ' οὐρ . appears, some act or thing is always named which proceeds from heaven. See Matthew 24:29; Mark 8:11; Luke 9:54; Luke 17:29; Luke 21:11; Luke 22:43; John 6:38; 1 Thessalonians 1:7. The speaker from heaven is still God, but speaking through his Son. The thought connects itself with that of Christ carrying his blood into the heavenly sanctuary, from which he exerts his power on behalf of men. See Hebrews 9:12, Hebrews 9:24. This will be the clearer if we throw out the idea of Christ presenting his blood to an angry God as a propitiation, and interceding with him to pardon sin. See note on Hebrews 7:26. [source]
Hebrews 13:4 Let marriage be [ο γαμος]
No verb in the Greek. The copula can be supplied either εστιν — estin (is) or εστω — estō (let be, imperative). Had in honour Old adjective from τιμη — timē (honour) as in Acts 5:34. Γαμος — Gamos elsewhere in the N.T., means the wedding or wedding feast (Matthew 22:29; John 2:1). Undefiled Old compound word (alpha privative and verbal of μιαινω — miainō to defile), already in Hebrews 7:26. Μιαινω την κοιτην — Miainō tēn koitēn is a common expression for adultery. Fornicators Unmarried and impure. Adulterers Impure married persons. God will judge both classes whether men do or not. [source]
Hebrews 2:10 It became him [επρεπεν αυτωι]
Imperfect active of πρεπω — prepō old verb to stand out, to be becoming or seemly. Here it is impersonal with τελειωσαι — teleiōsai as subject, though personal in Hebrews 7:26. Αυτωι — Autōi (him) is in the dative case and refers to God, not to Christ as is made plain by τον αρχηγον — ton archēgon (author). One has only to recall John 3:16 to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (Hebrews 2:10-18) worthy to go beside Philemon 2:5-11. For whom Referring to αυτωι — autōi (God) as the reason (cause) for the universe Through whom With the genitive δια — dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα — ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι — agō in the accusative case in spite of the dative τον αρχηγον — autōi just before to which it refers. The author (αρχη — ton archēgon). Old compound word (αγω — archē and τελειωσαι — agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω — teleiōsai). First aorist active infinitive of τελειος — teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
Hebrews 4:14 A great high priest [αρχιερεα μεγαν]
The author now takes up the main argument of the Epistle, already alluded to in Hebrews 1:3; Hebrews 2:17.; Hebrews 3:1, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3). Jesus is superior to the prophets (Hebrews 1:1-3), to angels (1:4-2:18), to Moses (3:1-4:13), he has already shown. Here he only terms Jesus “great” as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. Who hath passed through the heavens Perfect active participle of διερχομαι — dierchomai state of completion. Jesus has passed through the upper heavens up to the throne of God (Hebrews 1:3) where he performs his function as our high priest. This idea will be developed later (Hebrews 6:19.; Hebrews 7:26-28; Hebrews 9:11., and Hebrews 9:24.). Jesus the Son of God The human name linked with his deity, clinching the argument already made (1:1-4:13). Let us hold fast our confession Present active volitive subjunctive of κρατεω — krateō old verb (from κρατος — kratos power), with genitive to cling to tenaciously as here and Hebrews 6:18 and also with the accusative (2 Thessalonians 2:15; Colossians 2:19). “Let us keep on holding fast.” This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (Hebrews 3:1) of Christ already made. Before making the five points of Christ‘s superior priestly work (better priest than Aaron, 5:1-7:25; under a better covenant, Hebrews 8:1-13; in a better sanctuary, Hebrews 9:1-12; offering a better sacrifice, 9:13-10:18; based on better promises, 10:19-12:3), the author gives a double exhortation (Hebrews 4:14-16) like that in Hebrews 2:1-4 to hold fast to the high priest (Hebrews 4:14.) and to make use of him (Hebrews 4:16). [source]
Hebrews 8:1 In the things which we are saying [επι τοις λεγομενοις]
Locative case of the articular present passive participle of λεγω — legō after επι — epi as in Luke 5:5; Hebrews 11:4, “in the matter of the things being discussed.” The chief point Neuter singular of the adjective κεπαλαιος — kephalaios (from κεπαλη — kephalē head), belonging to the head. Vulgate capitulum, nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), “the pith” (Coverdale), common in the papyri as in Greek literature. The word also occurs in the sense of the sum total or a sum of money (Acts 22:28) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan‘s Vocabulary). Such an high priest As the one described in chapters 4:16-7:28 and in particular Hebrews 7:26 He is himself a better priest than Aaron In this resumé (κεπελαιον — kephelaion) the author gives the pith (κεπαλαιον — kephalaion) of his argument, curiously enough with both senses of κεπαλαιον — kephalaion (pith, summary) pertinent. He will discuss the four points remaining thus: (1) The better covenant, Hebrews 8:7-13. (2) The better sanctuary, Hebrews 9:1-12. [source]
1 John 3:5 Was manifested [επανερωτη]
Same form as in 1 John 3:2, but here of the Incarnation as in John 21:1, not of the second coming (1 John 2:28).To take away sins (ινα τας αμαρτιας αρηι — hina tas hamartias arēi). Purpose clause with ινα — hina and first aorist active subjunctive of αιρω — airō as in John 1:29. In Isaiah 53:11 we have αναπερω — anapherō for bearing sins, but αιρω — airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω — aphaireō and Hebrews 10:11 περιαιρεω — periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας — hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν — hamartian as in John 1:29.And in him is no sin “And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]
1 John 3:5 And in him is no sin [και αμαρτια εν αυτωι ουκ εστιν]
“And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]
Revelation 3:7 He that is holy [ὁ ἅγιος]
See on Acts 26:10. Christ is called holy, Acts 2:27; Acts 13:35; Hebrews 7:26; in all which passages the word, however, is ὅσιος , which is holy by sanction, applied to one who diligently observes all the sanctities of religion. It is appropriate to Christ, therefore, as being the one in whom these eternal sanctities are grounded and reside. Ἅγιος , the word used here, refers rather to separation from evil. [source]
Revelation 15:4 Holy [ὅσιος]
See on Luke 1:75. The term is applied to Christ in Acts 2:27, Acts 2:35; Hebrews 7:26. To God only here and Revelation 16:5, where the correct reading is ὁ ὅσιος thouholy one, instead of ὁ ἐσόμενος whichshalt be. [source]

What do the individual words in Hebrews 7:26 mean?

Such indeed for us also was fitting a high priest holy innocent undefiled having been separated from - sinners and higher than the heavens having become
Τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν ἀρχιερεύς ὅσιος ἄκακος ἀμίαντος κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος

Τοιοῦτος  Such 
Parse: Demonstrative Pronoun, Nominative Masculine Singular
Root: τοιοῦτος  
Sense: such as this, of this kind or sort.
γὰρ  indeed 
Parse: Conjunction
Root: γάρ  
Sense: for.
ἡμῖν  for  us 
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
ἔπρεπεν  was  fitting 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: πρέπω  
Sense: to stand out, to be conspicuous, to be eminent.
ἀρχιερεύς  a  high  priest 
Parse: Noun, Nominative Masculine Singular
Root: ἀρχιερεύς  
Sense: chief priest, high priest.
ὅσιος  holy 
Parse: Adjective, Nominative Masculine Singular
Root: ὅσιος  
Sense: undefiled by sin, free from wickedness, religiously observing every moral obligation, pure holy, pious.
ἄκακος  innocent 
Parse: Adjective, Nominative Masculine Singular
Root: ἄκακος  
Sense: without guile or fraud, harmless, free from guilt.
ἀμίαντος  undefiled 
Parse: Adjective, Nominative Masculine Singular
Root: ἀμίαντος  
Sense: not defiled, unsoiled.
κεχωρισμένος  having  been  separated 
Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Singular
Root: χωρίζω  
Sense: to separate, divide, part, put asunder, to separate one’s self from, to depart.
τῶν  - 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
ἁμαρτωλῶν  sinners 
Parse: Adjective, Genitive Masculine Plural
Root: ἁμαρτωλός  
Sense: devoted to sin, a sinner.
ὑψηλότερος  higher 
Parse: Adjective, Nominative Masculine Singular, Comparative
Root: ὑψηλός  
Sense: high, lofty.
τῶν  than  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
οὐρανῶν  heavens 
Parse: Noun, Genitive Masculine Plural
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.
γενόμενος  having  become 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular
Root: γίνομαι  
Sense: to become, i.