The Meaning of Hebrews 7:11 Explained

Hebrews 7:11

KJV: If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

YLT: If indeed, then, perfection were through the Levitical priesthood -- for the people under it had received law -- what further need, according to the order of Melchisedek, for another priest to arise, and not to be called according to the order of Aaron?

Darby: If indeed then perfection were by the Levitical priesthood, for the people had their law given to them in connexion with it, what need was there still that a different priest should arise according to the order of Melchisedec, and not be named after the order of Aaron?

ASV: Now if there was perfection through the Levitical priesthood (for under it hath the people received the law), what further need was there that another priest should arise after the order of Melchizedek, and not be reckoned after the order of Aaron?

KJV Reverse Interlinear

If  therefore  perfection  were  by  the Levitical  priesthood,  (for  under  it  the people  received the law,  ) what  further  need  [was there] that another  priest  should rise  after  the order  of Melchisedec,  and  not  be called  after  the order  of Aaron? 

What does Hebrews 7:11 Mean?

Verse Meaning

The writer"s point was that since God promised in Psalm 110:4 that the coming Messiah would be a priest after Melchizedek"s order, He intended to terminate the Levitical priesthood because it was inadequate. If the Levitical priesthood had been adequate, the Messiah would have functioned as a Levitical priest.

Context Summary

Hebrews 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If, as we saw in our last reading, the Levitical priests have been superseded, clearly the whole order of things-that is, the Mosaic covenant under which these priests were appointed-has been superseded also.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: Hebrews 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 7:11

Perfection [τελειωσις]
Abstract substantive of τελειοω — teleioō More the act than the quality or state The condition is of the second class, “if there were perfection, etc.” The Levitical priesthood failed to give men “a perfectly adequate relation to God” (Moffatt). Priesthood Old word, in N.T. only here, Hebrews 7:12, Hebrews 7:24. Cf. ιερετια — hieretia in Hebrews 7:5. The adjective Λευειτικη — Leueitikē occurs in Philo. Received the law Perfect passive indicative of νομοτετεω — nomotheteō old compound to enact law No copula expressed, but it would normally be ην — ēn an not just ετερον ιερεα — ēn “What need still would there be?” Another priest (ετερον — heteron hierea). Of a different line (αλλον — heteron), not just one more (ανιστασται — allon). Accusative of general reference with the infinitive ανιστημι — anistasthai (present middle of και ου λεγεσται — anistēmi intransitive). And not to be reckoned (ου — kai ou legesthai). The negative ou belongs rather to the descriptive clause than just to the infinitive. [source]
Priesthood [ιεροσυνης]
Old word, in N.T. only here, Hebrews 7:12, Hebrews 7:24. Cf. ιερετια — hieretia in Hebrews 7:5. The adjective Λευειτικη — Leueitikē occurs in Philo. Received the law Perfect passive indicative of νομοτετεω — nomotheteō old compound to enact law No copula expressed, but it would normally be ην — ēn an not just ετερον ιερεα — ēn “What need still would there be?” Another priest (ετερον — heteron hierea). Of a different line (αλλον — heteron), not just one more (ανιστασται — allon). Accusative of general reference with the infinitive ανιστημι — anistasthai (present middle of και ου λεγεσται — anistēmi intransitive). And not to be reckoned (ου — kai ou legesthai). The negative ou belongs rather to the descriptive clause than just to the infinitive. [source]
Received the law [νενομοτετηται]
Perfect passive indicative of νομοτετεω — nomotheteō old compound to enact law No copula expressed, but it would normally be ην — ēn an not just ετερον ιερεα — ēn “What need still would there be?” Another priest (ετερον — heteron hierea). Of a different line (αλλον — heteron), not just one more (ανιστασται — allon). Accusative of general reference with the infinitive ανιστημι — anistasthai (present middle of και ου λεγεσται — anistēmi intransitive). And not to be reckoned (ου — kai ou legesthai). The negative ou belongs rather to the descriptive clause than just to the infinitive. [source]
[]
d In Christ, as the Melchisedec-priest, the ideal of the priesthood is realized. [source]
Perfection [τελείωσις]
Only here and Luke 1:45. The act or process of consummating. By this word is signified the establishment of a perfect fellowship between God and the worshipper. See Hebrews 9:9; Hebrews 10:1. [source]
Priesthood [ἱερωσύνης]
Only in Hebrews. See Hebrews 7:12, Hebrews 7:14. It expresses the abstract notion of the priest's office; while ἱερατία Hebrews 7:5, expresses the priestly service. [source]
For under it the people received the law [γὰρ ἐπ ' αὐτῆς νενομοθέτηται]
Under, rather on the basis of. The verb lit. the law has been laid down. Only here and Hebrews 8:6. [source]
What further need [τίς ἔτι χρεία]
Ἔτι afterthat, assuming that there was perfection through the Levitical priesthood. [source]
Another priest [ἕτερον ἱερέα]
Not merely another, but a different kind of priest. See on Matthew 6:24. [source]
Should rise [ἀνίστασθαι]
In Hebrews only here and Hebrews 7:15, both times in connection with priest. [source]

Reverse Greek Commentary Search for Hebrews 7:11

1 Thessalonians 1:3 Work - labor - patience [ἔπργου - κόπου - ὑπομονῆς]
Ἔργον workmay mean either the act, the simple transaction, or the process of dealing with anything, or the result of the dealing, - as a book or a picture is called a work. Κόπος laborfrom κόπτειν tostrike or hew; hence, laborious, painful exertion. Ὑπομονὴ patiencepatient endurance and faithful persistence in toil and suffering. See on 2 Peter 1:6; see on James 5:7. The genitives, of faith, love, hope, mark the generating principles of the work and labor and patience, which set their stamp upon each; thus, work which springs from faith, and is characteristic of faith. The phrase patience of hope is found only here; but see Romans 5:4; Romans 8:25; Romans 15:4; 1 Corinthians 8:7; Hebrews 7:11, Hebrews 7:12. ὑπομονὴ in lxx, see 1 Chronicles 29:15; Job 14:19; Psalm 9:18; Psalm 38:7; Jeremiah href="/desk/?q=jer+4:8&sr=1">Jeremiah 4:8. We have here the great triad of Christian graces, corresponding to 1 Corinthians 8:1-13. Hope is prominent throughout the two Epistles. The triad appears, 1 Thessalonians 5:8; Galatians 5:5, Galatians 5:6; 1 Corinthians 8:13; Ephesians 4:2-5; Colossians 1:4, Colossians 1:5; Hebrews 10:22-24; 1 Peter 1:21-22. Comp. 1 Thessalonians 2:9; 1 Thessalonians 5:8; 2 Thessalonians 3:5, 2 Thessalonians 3:8; 1 Corinthians 15:10, 1 Corinthians 15:58; 2 Corinthians 11:27; Revelation 2:2. [source]
Hebrews 9:9 Make him that did the service perfect [τελειῶσαι τὸν λατρεύοντα]
Rend. as Rev. “make the worshipper perfect.” See Hebrews 7:11. [source]
Hebrews 8:7  []
d The statement that a better covenant was enacted upon better promises is justified by the very existence of that second covenant. “If that first covenant had been faultless, there would no place have been sought for a second.” The argument is like that in Hebrews 7:11(see note). Notice the imperfect tense ἐξητείτο , lit. would have been being sought. A search would not have been going on. This implies a sense of dissatisfaction while the old covenant was still in force, and a looking about for something better. This hint is now expanded. It is to be shown that the Levitical system answered to a covenant which was recognized as imperfect and transitory by an O.T. prophet, since he spoke of a divine purpose to establish a new covenant. -DIVIDER-
-DIVIDER-
[source]

Hebrews 8:6 Was established upon better promises [ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται]
For established rend. enacted. Νομοθετεῖν toenact a law, only here and Hebrews 7:11. A few times in lxxclass="greek normal"> Νομοθεσία enactingonly Romans 9:4 νομοθέτης lawgiveronly James 4:12. The better covenant was enacted as truly as was the law. See Hebrews 8:10. The new covenant was a new law - the perfect law, the law of liberty, James 1:25. [source]
Hebrews 5:9 And being made perfect [καὶ τελεωθεὶς]
Comp. Hebrews 2:10. The fundamental idea in τελειοῦν is the bringing of a person or thing to the goal fixed by God. Comp. Hebrews 7:11, Hebrews 7:19; Hebrews 9:9; Hebrews 10:1, Hebrews 10:14; Hebrews 11:40; Hebrews 12:23. Here of Christ's having reached the end which was contemplated in his divinely-appointed discipline for the priesthood. The consummation was attained in his death, Philemon 2:8; his obedience extended even unto death. [source]
Hebrews 13:12 That he might sanctify the people [ἵνα ἁγιάσῃ τὸν λαόν]
Ἁγιάζειν tosanctify had a peculiar significance to Jews. It meant to set them apart as holy. Hence, the Israelites were called ἅγιοι , as separated from other nations and consecrated to God. Our writer extends the application of the word to Christians. For Christ's work he claims the same efficacy which the Jew claimed for the special call of God to Israel, and for the operation of the Jewish sacrificial system. The office of his atoning work is to sanctify; to make for himself a holy nation ( ἔθνος ἅγιον ), a people “prepared for the Lord” (Luke 1:17); a true Israel of God. Ὁ λαός thepeople, or λαός mypeople, occurs constantly in O.T. as a designation of Israel, and also in N.T. See, in this epistle, Hebrews 5:3; Hebrews 7:5, Hebrews 7:11, Hebrews 7:27; Hebrews 9:7, Hebrews 9:19. The N.T. extends the title to all who, under the new dispensation, occupy the position of Israel. See 1 Peter 2:10; Matthew 1:21; Luke 2:10; Hebrews 4:9; Hebrews 8:10; Hebrews 10:30; Hebrews 11:25. [source]
Hebrews 12:2 The author and finisher of our faith [τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν]
The A.V. is misleading, and narrows the scope of the passage. For author, rend. leader or captain, and see on Hebrews 2:10. For finisher, rend. perfecter. For our faith, rend. faith or the faith. Not our Christian faith, but faith absolutely, as exhibited in the whole range of believers from Abel to Christ. Christ cannot be called the author or originator of faith, since the faith here treated existed and worked before Christ. Christ is the leader or captain of faith, in that he is the perfecter of faith. In himself he furnished the perfect development, the supreme example of faith, and in virtue of this he is the leader of the whole believing host in all time. Notice the recurrence of the favorite idea of perfecting. Comp. Hebrews 2:10; Hebrews 5:9; Hebrews 6:1; Hebrews 7:11, Hebrews 7:19, Hebrews 7:28; Hebrews 9:9; Hebrews 10:1, Hebrews 10:14; Hebrews 11:40. Τελειωτής perfecterN.T.oolxx, oClass. [source]
Hebrews 10:14 He hath perfected forever [τετελείωκεν εἰς τὸ διηνεκές]
Note the continued emphasis upon the τελείωσις perfection. Comp. Hebrews 7:11, Hebrews 7:19; Hebrews 9:9; Hebrews 10:1; Hebrews 12:2. No more sacrifices are needed. The reign of the Great High Priest is not to be interrupted by the duty of sacrifice. [source]
Hebrews 1:5 To which [τίνι]
Note the author's characteristic use of the question to express denial. Comp. Hebrews 1:14; Hebrews 2:3; Hebrews 3:17; Hebrews 7:11; Hebrews 12:7. First quotation from Psalm 2:7. The Psalm is addressed as a congratulatory ode to a king of Judah, declaring his coming triumph over the surrounding nations, and calling on them to render homage to the God of Israel. The king is called Son of Jahveh, and is said to be “begotten” on the day on which he is publicly recognized as king. Words of the same Psalm are quoted Acts 4:25, and these words Acts 13:33. [source]
Hebrews 7:15 Yet more abundantly evident [περισσοτερον ετι καταδηλον]
Only N.T. instance of the old compound adjective καταδηλος — katadēlos thoroughly clear with ετι — eti (still) added and the comparative περισσοτερον — perissoteron (more abundantly) piling Ossa on Pelion like Philemon 1:23. Likeness See Hebrews 4:15, only N.T. examples. Cf. the verb in Hebrews 7:3. Ariseth another priest As said in Hebrews 7:11, now assumed in condition of first class. [source]
Hebrews 7:19 Made nothing perfect [ουδεν ετελειωσεν]
Another parenthesis. First aorist active indicative of τελειοω — teleioō See Hebrews 7:11. And yet law is necessary. A bringing in thereupon An old double compound Here only in N.T. Used by Josephus (Ant. XI. 6, 2) for the introduction of a new wife in place of the repudiated one. Of a better hope This better hope (Hebrews 6:18-20) does bring us near to God (εγγιζομεν τωι τεωι — eggizomen tōi theōi) as we come close to God‘s throne through Christ (Hebrews 4:16). [source]
Hebrews 7:24 Because he abideth [δια το μενειν αυτον]
Same idiom as in Hebrews 7:23, “because of the abiding as to him” (accusative of general reference, αυτον — auton). Unchangeable Predicate adjective in the accusative (feminine of compound adjective like masculine), late double compound verbal adjective in Plutarch and papyri, from alpha privative and παραβαινω — parabainō valid or inviolate. The same idea in Hebrews 7:3. God placed Christ in this priesthood and no one else can step into it. See Hebrews 7:11 for ιερωσυνη — hierōsunē f0). [source]
Hebrews 7:28 After the law [μετα τον νομον]
As shown in Hebrews 7:11-19, and with an oath (Psalm 110:4). Son As in Psalm 2:7; Hebrews 1:2 linked with Psalm 110:4. Perfected Perfect passive participle of τελειοω — teleioō The process (Hebrews 2:10) was now complete. Imperfect and sinful as we are we demand a permanent high priest who is sinless and perfectly equipped by divine appointment and human experience (Hebrews 2:17.; Hebrews 5:1-10) to meet our needs, and with the perfect offering of himself as sacrifice. [source]
Hebrews 8:6 But now [νυν δε]
Logical use of νυν — nun as the case now stands, with Jesus as high priest in heaven. Hath he obtained Perfect active indicative of τυγχανω — tugchanō with the genitive, a rare and late form for τετευχεν — teteuchen (also τετευχηκεν — teteuchēken), old verb to hit the mark, to attain. A ministry the more excellent “A more excellent ministry.” For the comparative of διαπορος — diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. By how much Instrumental case of the relative οσος — hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος — mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη — diathēkē Of a better covenant Called “new” For νενομοτετηται — diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω — nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις — nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι — epi kreittosin epaggeliais). Upon the basis of (κρεισσων — epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Hebrews 8:6 Hath he obtained [τετυχεν]
Perfect active indicative of τυγχανω — tugchanō with the genitive, a rare and late form for τετευχεν — teteuchen (also τετευχηκεν — teteuchēken), old verb to hit the mark, to attain. A ministry the more excellent “A more excellent ministry.” For the comparative of διαπορος — diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. By how much Instrumental case of the relative οσος — hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος — mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη — diathēkē Of a better covenant Called “new” For νενομοτετηται — diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω — nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις — nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι — epi kreittosin epaggeliais). Upon the basis of (κρεισσων — epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Hebrews 8:6 A ministry the more excellent [διαπορωτερας λειτουργιας]
“A more excellent ministry.” For the comparative of διαπορος — diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. By how much Instrumental case of the relative οσος — hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος — mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη — diathēkē Of a better covenant Called “new” For νενομοτετηται — diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω — nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις — nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι — epi kreittosin epaggeliais). Upon the basis of (κρεισσων — epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Hebrews 8:7 That first covenant [η πρωτη εκεινη]
The word διατηκη — diathēkē (covenant) is not expressed, but clearly meant by the feminine gender πρωτη — prōtē Faultless Old compound adjective for which see Luke 1:6; Philemon 2:15. The condition is second class and assumes that the old covenant was not “blameless,” apparently a serious charge which he hastens to explain. For a second Objective genitive with διατηκης — diathēkēs understood. The conclusion with αν — an and the imperfect passive indicative (εζητειτο — ezēteito) is clearly a second-class condition. See a like argument in Hebrews 7:11. [source]
Hebrews 8:6 By how much [οσωι]
Instrumental case of the relative οσος — hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος — mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 8:7-135 for further use with διατηκη — diathēkē Of a better covenant Called “new” For νενομοτετηται — diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in 1711620229_65. Hath been enacted (νομοτετεω — nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις — nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι — epi kreittosin epaggeliais). Upon the basis of (κρεισσων — epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Hebrews 8:6 The mediator [μεσιτης]
Late word from μεσος — mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη — diathēkē Of a better covenant Called “new” For νενομοτετηται — diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω — nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις — nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι — epi kreittosin epaggeliais). Upon the basis of (κρεισσων — epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Hebrews 8:6 Of a better covenant [κρειττονος διατηκης]
Called “new” For νενομοτετηται — diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω — nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις — nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι — epi kreittosin epaggeliais). Upon the basis of (κρεισσων — epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Hebrews 9:9 Which [ητις]
“Which very thing,” the first tent Only in the Synoptic Gospels in the N.T. and Hebrews 9:9; Hebrews 11:19. See note on Matthew 13:3 for the word (from paraballō to place alongside). Here like παραβαλλω — tupos (type or shadow of “the heavenly reality,” Moffatt). For the time now present “For the present crisis “ Perfect active articular (repeated article) participle of παραβολη — enistēmi (intransitive), the age in which they lived, not the past, not the future. See 1 Corinthians 3:22; Romans 8:38 for contrast between σκηνης — enestōta and κατα συνειδησιν — mellonta This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. According to which Here the relative refers to τελειωσαι τον λατρευοντα — parabolē just mentioned, not to skēnēs See Hebrews 5:1; Hebrews 8:3. As touching the conscience For suneidēsis see 1 Corinthians 8:10; 1 Corinthians 10:17; Romans 2:15. This was the real failure of animal sacrifice (Hebrews 10:1-4). Make the worshipper perfect First aorist active infinitive (Hebrews 2:10). At best it was only ritual or ceremonial purification (Hebrews 7:11), that called for endless repetition (Hebrews 10:1-4). [source]
James 4:12 The lawgiver [ο νομοτετης]
Old compound (from νομοσ τιτημι — nomosνομοτετεω — tithēmi), only here in N.T. In Psalm 9:20. Cf. σωσαι — nomotheteō in Hebrews 7:11; Hebrews 8:6.To save (σωζω — sōsai first aorist active infinitive of και απολεσαι — sōzō) and to destroy (απολλυμι — kai apolesai first aorist active infinitive of συ δε τις ει — apollumi to destroy). Cf. the picture of God‘s power in Matthew 10:28, a common idea in the O.T. (Deuteronomy 32:39; 1 Samuel 2:16; 2 Kings 5:7).But who art thou? Proleptic and emphatic position of τον πλησιον — su (thou) in this rhetorical question as in Romans 9:20; Romans 14:4.Thy neighbour (ton plēsion). “The neighbour” as in James 2:8. [source]

What do the individual words in Hebrews 7:11 mean?

If indeed then perfection by the Levitical priesthood were the people for upon it had received [the] Law what still need [was there] according to the order of Melchizedek [for] another to arise priest and not of Aaron to be named
Εἰ μὲν οὖν τελείωσις διὰ τῆς Λευιτικῆς ἱερωσύνης ἦν λαὸς γὰρ ἐπ’ αὐτῆς νενομοθέτηται τίς ἔτι χρεία κατὰ τὴν τάξιν Μελχισέδεκ ἕτερον ἀνίστασθαι ἱερέα καὶ οὐ Ἀαρὼν λέγεσθαι

μὲν  indeed 
Parse: Conjunction
Root: μέν  
Sense: truly, certainly, surely, indeed.
τελείωσις  perfection 
Parse: Noun, Nominative Feminine Singular
Root: τελείωσις  
Sense: a completing, a perfecting.
Λευιτικῆς  Levitical 
Parse: Adjective, Genitive Feminine Singular
Root: Λευιτικός  
Sense: Levitical, pertaining to the Levites.
ἱερωσύνης  priesthood 
Parse: Noun, Genitive Feminine Singular
Root: ἱερωσύνη  
Sense: priesthood, the priestly office.
λαὸς  people 
Parse: Noun, Nominative Masculine Singular
Root: λαός  
Sense: a people, people group, tribe, nation, all those who are of the same stock and language.
ἐπ’  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
νενομοθέτηται  had  received  [the]  Law 
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular
Root: νομοθετέω  
Sense: to enact laws.
ἔτι  still 
Parse: Adverb
Root: ἔτι  
Sense: yet, still.
χρεία  need  [was  there] 
Parse: Noun, Nominative Feminine Singular
Root: χρεία  
Sense: necessity, need.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
τάξιν  order 
Parse: Noun, Accusative Feminine Singular
Root: τάξις  
Sense: an arranging, arrangement.
Μελχισέδεκ  of  Melchizedek 
Parse: Noun, Genitive Masculine Singular
Root: Μελχισέδεκ  
Sense: the king of Salem and priest of the most high God, who lived in the days of Abraham.
ἕτερον  [for]  another 
Parse: Adjective, Accusative Masculine Singular
Root: ἀλλοιόω 
Sense: the other, another, other.
ἀνίστασθαι  to  arise 
Parse: Verb, Present Infinitive Middle
Root: ἀναπηδάω 
Sense: to cause to rise up, raise up.
ἱερέα  priest 
Parse: Noun, Accusative Masculine Singular
Root: ἱερεύς  
Sense: a priest, one who offers sacrifices and in general in busied with sacred rites.
Ἀαρὼν  of  Aaron 
Parse: Noun, Genitive Masculine Singular
Root: Ἀαρών  
Sense: the brother of Moses, the first high priest of Israel and head of the whole priestly order.
λέγεσθαι  to  be  named 
Parse: Verb, Present Infinitive Middle or Passive
Root: λέγω 
Sense: to say, to speak.