Hebrews Chapter 7 verse 28 Holy Bible
For the law appointeth men high priests, having infirmity; but the word of the oath, which was after the law, `appointeth' a Son, perfected for evermore.
read chapter 7 in ASV
The law makes high priests of men who are feeble; but the word of the oath, which was made after the law, gives that position to a Son, in whom all good is for ever complete.
read chapter 7 in BBE
For the law constitutes men high priests, having infirmity; but the word of the swearing of the oath which [is] after the law, a Son perfected for ever.
read chapter 7 in DARBY
For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.
read chapter 7 in KJV
read chapter 7 in WBT
For the law appoints men as high priests who have weakness, but the word of the oath which came after the law appoints a Son forever who has been perfected.
read chapter 7 in WEB
for the law doth appoint men chief priests, having infirmity, but the word of the oath that `is' after the law `appointeth' the Son -- to the age having been perfected.
read chapter 7 in YLT
Pulpit Commentary
Pulpit CommentaryVerse 28. - For the Law maketh men high priests, having infirmity; but the word of the oath, which was after the Law, maketh the Son, perfected for evermore. With men (i.e. a succession of men; cf. ver. 8) having infirmity is contrasted the one Son, for ever perfected. The absence of the article before υἱὸς does not imply the meaning "a son;" the title denotes here, as throughout the Epistle, the peculiar Son of prophecy (see under Hebrews 1:1). There is here no denial of his complete humanity, though he is plainly regarded as more than man. Nor is his participation In human ἀσθένεια, in the sense explained under Hebrews 5, denied. His implied freedom from it may mean either that he never had any inherent in himself, none due to personal imperfection, or that now, in his exalted state, he is altogether removed from it. In both these senses the implication is true; and both may be understood; but τετελειωμένον being here opposed to ἔχοντας ἀσθενείαν (as υἵον to ἀνθρώπους), the latter sense may be conceived to have been especially in the writer's mind. It is, in fact, our ever-living High Priest, interceding for us above, after passing through human experience, and after atonement completed, that is now being presented to our view. It is to be observed, lastly, that τετελειωμένον in this verse may be intended to bear, or at any rate to suggest, the special sense noted under Hebrews 5:9, and strenuously maintained by Jackson, and hence to be not incorrectly rendered by "consecrated" in the A.V.; and this notwithstanding Alford's protest against this rendering as "obliterating both sense and analogy with Hebrews 2:10 and Hebrews 5:1."
Ellicott's Commentary
Ellicott's Commentary for English Readers(28) For the law maketh men high priests which have infirmity . . .--Better, For the Law appointeth men high priests, (men) having infirmity; but the word of the oath, which was after the Law, appointeth a Son, who hath been perfected for ever. On "the word of the oath" see Hebrews 7:20-21. Coming "after the Law," it revoked the commandment (Hebrews 7:18), and was not revoked by it. ("A Son," see Hebrews 1:3; Hebrews 5:8. "Perfected," see Hebrews 2:10; Hebrews 5:10.) We are not to understand that Jesus was first "perfected" and then appointed as High Priest: this would contradict what has just been taught (Hebrews 7:27), for it was as High Priest that He offered the sacrifice of Himself. In these closing words are united the two cardinal predictions of Psalms 2, 110 (comp. Hebrews 5:5-6): Thou art My Son," "Thou art a Priest for ever." . . .
