KJV: (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)
YLT: and he with an oath through Him who is saying unto him, 'The Lord sware, and will not repent, Thou art a priest -- to the age, according to the order of Melchisedek;')
Darby: (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;)
ASV: (for they indeed have been made priests without an oath; but he with an oath by him that saith of him, The Lord sware and will not repent himself, Thou art a priest for ever);
| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ὁρκωμοσίας | an oath |
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Parse: Noun, Genitive Feminine Singular Root: ὁρκωμοσία Sense: affirmation made on oath, the taking of an oath, an oath. |
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| διὰ | through |
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Parse: Preposition Root: διά Sense: through. |
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| τοῦ | the [One] |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| λέγοντος | saying |
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Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: λέγω Sense: to say, to speak. |
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| Ὤμοσεν | Has sworn |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ὄμνυμι Sense: to swear. |
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| Κύριος | [the] Lord |
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Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| μεταμεληθήσεται | will change His mind |
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Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: μεταμέλομαι Sense: it is a care to one afterwards. |
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| Σὺ | You [are] |
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Parse: Personal / Possessive Pronoun, Nominative 2nd Person Singular Root: σύ Sense: you. |
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| ἱερεὺς | a priest |
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Parse: Noun, Nominative Masculine Singular Root: ἱερεύς Sense: a priest, one who offers sacrifices and in general in busied with sacred rites. |
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| αἰῶνα | age |
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Parse: Noun, Accusative Masculine Singular Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
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Greek Commentary for Hebrews 7:21
Periphrastic perfect active indicative of γινομαι ginomai (perfect active participle of γινομαι ginomai) and then εισιν eisin The parenthesis runs from οι μεν γαρ hoi men gar (for they) to εις τον αιωνα eis ton aiōna (for ever, end of Hebrews 7:21). But he with an oath Positive statement in place of the negative one in Hebrews 7:20. [source]
Rend. for they have been made priests. Lit. are priests, having become such. [source]
Without the taking of an oath by God. Scripture says nothing of an oath of God when he appointed Aaron and his posterity to the priesthood. [source]
Rend. but he with the taking of an oath. The taking of the oath accompanied ( μετὰ ) the inauguration into the priesthood. [source]
Better, saith. Still says, since the promise is realized in Christ's priesthood. [source]
Reverse Greek Commentary Search for Hebrews 7:21
This is a different word from that in Matthew 3:2; Matthew 4:17; μετανοεῖτε , Repent ye. Though it is fairly claimed that the word here implies all that is implied in the other word, the New Testament writers evidently recognize a distinction, since the noun which corresponds to the verb in this passage ( μεταμέλεια ) is not used at all in the New Testament, and the verb itself only five times; and, in every case except the two in this passage (see Matthew 21:32), with a meaning quite foreign to repentance in the ordinary gospel sense. Thus it is used of Judas, when he brought back the thirty pieces (Matthew 27:3); of Paul's not regretting his letter to the Corinthians (2 Corinthians 7:8); and of God (Hebrews 7:21). On the other hand, μετανοέω , repent, used by John and Jesus in their summons to repentance (Matthew 3:2; Matthew 4:17), occurs thirty-four times, and the noun μετάνοια , repentance (Matthew 3:8, Matthew 3:11), twenty-four times, and in every case with reference to that change of heart and life wrought by the Spirit of God, to which remission of sins and salvation are promised. It is not impossible, therefore, that the word in this passage may have been intended to carry a different shade of meaning, now lost to us. Μεταμέλομαι , as its etymology indicates ( μετά , after, and μέλω , to be an object of care), implies an after-care, as contrasted with the change of mind denoted by μετάνοια . Not sorrow for moral obliquity and sin against God, but annoyance at the consequences of an act or course of acts, and chagrin at not having known better. “It may be simply what our fathers were wont to call hadiwist (had-I-wist, or known better, I should have acted otherwise)” (Trench). Μεταμέλεια refers chiefly to single acts; μετάνοια denotes the repentance which affects the whole life. Hence the latter is often found in the imperative: Repent ye (Matthew 3:2; Matthew 4:17; Acts 2:38; Acts 3:19); the former never. Paul's recognition of the distinction (2 Corinthians 7:10) is noteworthy. “Godly sorrow worketh repentance ( μετάνοιαν ) unto salvation,” a salvation or repentance “which bringeth no regret on thinking of it afterwards” ( ἀμεταμέλητον )There is no occasion for one ever to think better of either his repentance or the salvation in which it issued. [source]
So many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the “I, sir” But the one who actually did the will of the father is the one who repented and went This word really means “repent,” to be sorry afterwards, and must be sharply distinguished from the word μετανοια metanoeō used 34 times in the N.T. as in Matthew 3:2 and μεταμελομαι metanoia used 24 times as in Matthew 3:8. The verb μετανοιαν metamelomai occurs in the N.T. only five times (Matthew 21:29, Matthew 21:32; Matthew 27:3; 2 Corinthians 7:8; Hebrews 7:21 from Psalm 109:4). Paul distinguishes sharply between mere sorrow and the act “repentance” which he calls μετανοιαν metanoian (2 Corinthians 7:9). In the case of Judas (Matthew 27:3) it was mere remorse. Here the boy got sorry for his stubborn refusal to obey his father and went and obeyed. Godly sorrow leads to repentance (metanoian), but mere sorrow is not repentance. [source]
Comp. Hebrews 7:21for the construction. Rend. have been made priests many in number. [source]
Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1, Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7, Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11, Hebrews 2:13; Hebrews 3:7; Hebrews 4:4, Hebrews 4:7; Hebrews 7:21; Hebrews 10:5, Hebrews 10:8, Hebrews 10:15, Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5, Romans 10:16, Romans 10:20, Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [source]
Periphrastic perfect active indicative of γινομαι ginomai (perfect active participle of γινομαι ginomai) and then εισιν eisin The parenthesis runs from οι μεν γαρ hoi men gar (for they) to εις τον αιωνα eis ton aiōna (for ever, end of Hebrews 7:21). But he with an oath Positive statement in place of the negative one in Hebrews 7:20. [source]