Melchizedek, a Kohen Forever

7 For this Melchizedek was king of Salem, kohen of God Most High. He met Abraham returning from the defeat of the kings and blessed him, ^{[a] 2} and to him Abraham apportioned a tenth of everything. First, by the translation of his name, he is “King of Righteousness”^[b]; and then also King of Salem, which is “King of Shalom.” ³ Without father, without mother, without genealogy, having neither beginning of days nor end of life but made like Ben-Elohim, he remains a kohen for all time.

⁴ Now see how great this man is! Even Abraham the patriarch gave him a tenth out of the plunder. ⁵ Indeed, those sons of Levi who receive the priesthood have, according to Torah, a command to collect a tithe from the people^[c]—that is, from their kin, although they have come out of the loins of Abraham. ⁶ But this one—who did not have their genealogy—has collected tithes from Abraham and has blessed him, the one holding the promises. ⁷ Now it is beyond dispute that the lesser is blessed by the greater. ⁸ In one case, dying men receive tithes; but in the other, one about whom it is testified that he lives on. ⁹ Through Abraham even Levi, the one receiving tithes, has paid the tithe, so to speak— ¹⁰ for he was still in his father’s loins when Melchizedek met him.

Yeshua, Our Kohen Gadol Forever

¹¹ Now if perfection was through the Levitical priesthood (for based on it the people had been given the Torah^[d]), what further need was there for a different kohen to arise—designated according to the order of Melchizedek, not according to the order of Aaron? ¹² For whenever the priesthood is altered, out of necessity an alteration^[e] of law also takes place. ¹³ For the one about whom these things are said belongs to another tribe, from which no one has officiated at the altar. ¹⁴ For it is clear that our Lord has sprung forth^[f] from Judah—concerning this tribe, Moses said nothing about kohanim. ¹⁵ And it is even more evident, if another kohen arises like Melchizedek— ¹⁶ one made not by virtue of a Torah requirement of physical descent,^[g] but by virtue of the power of an indestructible life. ¹⁷ For it is testified,

¹⁸ For on the one hand, a former requirement is set aside because of its weakness and ineffectiveness— ¹⁹ for Torah made nothing perfect. But on the other hand, a better hope is introduced, through which we draw near to God.

²⁰ Moreover, it was not without a sworn oath. (Others indeed have become kohanim without a sworn oath, ²¹ but He with an oath—sworn by the One who said to Him, “Adonai has sworn and will not change His mind, ‘You are a kohen forever.’”^[i]) ²² How much more then has Yeshua become the guarantee of a better covenant.

²³ Now on the one hand, many have become kohanim, who through death are prevented from continuing in office. ^{[j] 24} But on the other hand, the One who does remain forever has a permanent priesthood. ²⁵ Therefore He is also able to save completely those who draw near to God through Him, always living to make intercession for them.

²⁶ For such a Kohen Gadol was fitting for us: holy, guiltless, undefiled, separated from sinners, and exalted above the heavens. ²⁷ He has no need to offer up sacrifices day by day like those other kohanim g’dolim—first for their own sins and then for the sins of the people.^[k] For when He offered up Himself, He did this once for all. ²⁸ For the Torah appoints as kohanim g’dolim men who have weakness; but the word of the oath,^[l] which came after the Torah, appoints a Son—made perfect forever.