¹⁴ for we have heard him say that this Jesus of Nazareth^[a] will destroy this place and will change the customs that Moses handed on to us.”^(A)

²⁶ After the sixty-two weeks, an anointed one shall be cut off and shall have nothing, and the troops of the prince who is to come shall destroy the city and the sanctuary. Its^[a] end shall come with a flood, and to the end there shall be war. Desolations are decreed.^(A)

²⁶ At that time his voice shook the earth, but now he has promised, “Yet once more I will shake not only the earth but also the heaven.”^{(A) 27} This phrase, “Yet once more,” indicates the removal of what is shaken—that is, created things—so that what cannot be shaken may remain.^{(B) 28} Therefore, since we are receiving a kingdom that cannot be shaken, let us show gratitude, by which we may offer to God an acceptable worship with reverence and awe,

²¹ They have been told about you that you teach all the Jews living among the gentiles to forsake Moses and that you tell them not to circumcise their children or observe the customs.

The Council at Jerusalem

15 Then certain individuals came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”^(A)

Christ’s Sacrifice Once for All

10 Since the law has only a shadow of the good things to come and not the true form of these realities, it^[a] can never, by the same sacrifices that are continually offered year after year, make perfect those who approach.^{(A) 2} Otherwise, would they not have ceased being offered, since the worshipers, cleansed once for all, would no longer have any consciousness of sin? ³ But in these sacrifices there is a reminder of sin year after year.^{(B) 4} For it is impossible for the blood of bulls and goats to take away sins.^{(C) 5} Consequently, when Christ^[b] came into the world, he said,

⁸ When he said above, “You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings” (these are offered according to the law), ⁹ then he added, “See, I have come to do your will.” He abolishes the first in order to establish the second. ¹⁰ And it is by God’s will^[d] that we have been sanctified through the offering of the body of Jesus Christ once for all.^(F)

¹¹ And every priest stands day after day at his service, offering again and again the same sacrifices that can never take away sins.^{(G) 12} But when Christ^[e] had offered for all time a single sacrifice for sins, “he sat down at the right hand of God,” ¹³ and since then has been waiting “until his enemies would be made a footstool for his feet.”^{(H) 14} For by a single offering he has perfected for all time those who are sanctified. ¹⁵ And the Holy Spirit also testifies to us, for after saying,

¹⁷ and he adds,

¹⁸ Where there is forgiveness of these, there is no longer any offering for sin.

⁹ This is a symbol^[a] of the present time, indicating that gifts and sacrifices are offered that cannot perfect the conscience of the worshiper^{(A) 10} but deal only with food and drink and various baptisms, regulations for the body imposed until the time comes to set things right.^(B)

¹¹ But when Christ came as a high priest of the good things that have come,^[b] then through the greater and more perfect tent^[c] (not made with hands, that is, not of this creation),^(C)

⁶ But Jesus^[a] has now obtained a more excellent ministry, and to that degree he is the mediator of a better covenant, which has been enacted on the basis of better promises.^{(A) 7} For if that first covenant had been faultless, there would have been no need to look for a second one.^(B)

⁸ God^[b] finds fault with them when he says:

¹³ In speaking of a new covenant, he has made the first one obsolete, and what is obsolete and growing old will soon disappear.^(G)

Another Priest, Like Melchizedek

¹¹ Now if perfection had been attainable through the Levitical priesthood—for the people received the law under this priesthood—what further need would there have been to speak of another priest arising according to the order of Melchizedek rather than one according to the order of Aaron?^{(A) 12} For when there is a change in the priesthood, there is necessarily a change in the law as well. ¹³ Now the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar. ¹⁴ For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests.^(B)

¹⁵ It is even more obvious when another priest arises, resembling Melchizedek, ¹⁶ one who has become a priest, not through a legal requirement concerning physical descent but through the power of an indestructible life.^{(C) 17} For it is attested of him,

¹⁸ There is, on the one hand, the abrogation of an earlier commandment because it was weak and ineffectual^{(E) 19} (for the law made nothing perfect); there is, on the other hand, the introduction of a better hope through which we approach God.^(F)