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

And what we say is yet more abundantly evident, if after the likeness of Melchizedek there ariseth another priest,

And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,

And it is yet more abundantly evident, since a different priest arises according to the similitude of Melchisedec,

And it is yet more abundantly most evident, if according to the similitude of Melchisedek there doth arise another priest,

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

And this is still more abundantly clear when we read that it is as belonging to the order of Melchizedek that a priest of a different kind is to arise,

And this is even more clear if a second priest has come up who is like Melchizedek,

And yet it is far more evident that, according to the likeness of Melchizedek, there rises up another priest,

All this becomes even yet plainer when we remember that a new priest has appeared, resembling Melchizedek,

Idque magis etiam liquet, siquidem ad similitudinem Melchisedec exoritur sacerdos alius;

And it is yet far more evident, etc. He proves by another argument, that the Law is abolished. He reasoned before as to the person of the priest, but now as to the nature of the priesthood, and the reason for which it was appointed. The ancient priesthood, he says, had to do with external rites; but in Christ's priesthood there is nothing but what is spiritual. It hence appears, that the former was evanescent and temporary; but that the latter was to be perpetual.

And it is yet far more evident - Not that our Lord would spring out of Judah, but the point which he was endeavoring to establish that there must be a change of the priesthood, was rendered still more evident from another consideration. A strong proof of the necessity of such a change of the priesthood was furnished from the fact that the Messiah was to be of the tribe of Judah; but a much stronger, because "as a priest" he was to be of the order of Melchizedek - that is, he was of the same rank with one who did not even belong to that tribe.
After the similitude - Resembling; that is, he was to be of the order of Melchizedek.

And it is yet far more evident - Και περισσοτερον ετι καταδηλον εστιν· And besides, it is more abundantly strikingly manifest. It is very difficult to translate these words, but the apostle's meaning is plain, viz., that God designed the Levitical priesthood to be changed, because of the oath in Psalm 110:1-7, where, addressing the Messiah, he says: Thou art a Priest for ever after the order, or ὁμοιοτητα, similitude, of Melchisedec, who was not only a priest, but also a king. None of the Levitical priests sustained this double office; but they both, with that of prophet, appear and were exercised in the person of our Lord, who is the Priest to which the apostle alludes.

(7) And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
(7) Lest any man object, the priesthood was indeed translated from Levi to Judah. Nonetheless the same still remains, he both considers and explains those words of David "for ever, according to the order of Melchizedek" by which also a different institution of priesthood is understood.

And it is yet far more evident,.... From a fact which cannot be denied;
for that after the similitude of Melchisedec there ariseth another priest; or another has risen, even Jesus the son of David, of the tribe of Judah; another from Aaron, one that is not of his family or tribe, but one like to Melchizedek: hence we learn that Melchizedek and Christ are not the same person; and that the order and similitude of Melchizedek are the same; and that Christ's being of his order only imports that there is a resemblance and likeness between him and Melchizedek, in many things, which are observed in the beginning of this chapter: and this "arising" does not intend Christ's setting up himself, only his appearance in this form; and being expressed in the present tense, denotes the continual being, and virtue of his priesthood.

Another proof that the law, or economy, is changed, namely, forasmuch as Christ is appointed Priest, "not according to the law of a carnal (that is, a mere outward) commandment," but "according to the power of an indissoluble (so the Greek) life." The hundred tenth Psalm appoints Him "for ever" (Hebrews 7:17). The Levitical law required a definite carnal descent. In contrast stands "the power"; Christ's spiritual, inward, living power of overcoming death. Not agreeably to a statute is Christ appointed, but according to an inward living power.
it--the change of the law or economy, the statement (Hebrews 7:12, Hebrews 7:18).
far more--Greek, "more abundantly."
for that--"seeing that," literally, "if"; so Romans 5:10.
after the similitude of Melchisedec--answering to "after the order of Melchisedec" (Hebrews 5:10). The "order" cannot mean a series of priests, for Melchisedec neither received his priesthood from, nor transmitted it to, any other mere man; it must mean "answering to the office of Melchisedec." Christ's priesthood is similar to Melchisedec's in that it is "for ever" (Hebrews 7:16-17).
another--rather as Greek, "a different."

And it is still far more evident, that - Both the priesthood and the law are changed, because the priest now raised up is not only of another tribe, but of a quite different order.