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.

Abram Rescues Lot

14 Now it came about in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim, ² that they made war with Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (this is Zoar). ³ All of these kings joined forces in the Valley of the Siddim (this is the Salt Sea). ⁴ For 12 years they had served Chedorlaomer, but in the thirteenth year they rebelled. ⁵ In the fourteenth year Chedorlaomer came with the kings who were with him, and they defeated the Rephaim in Ashterot-karnaim, the Zuzim in Ham, and the Emim in Shaveh-kiryataim, ⁶ and the Horites in the hill country of Seir as far as El-Paran, which is beside the wilderness. ⁷ Then they came again to En-mishpat (this is Kadesh), and they subdued all the territory of the Amalekites, as well as the Amorites who live in Hazazon-tamar.

⁸ Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (this is Zoar) went out and lined themselves up for battle with them in the Valley of the Siddim, ⁹ against Chedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar, and Arioch king of Ellasar: four kings against five. ¹⁰ Now the Valley of the Siddim was full of tar pits, and as the kings of Sodom and Gomorrah fled, they fell into them, and those who remained fled to the hills. ¹¹ So they took all of Sodom and Gomorrah’s possessions and their food and left. ¹² They also took Lot, Abram’s nephew, and his possessions, and they left (as he was living in Sodom).

¹³ Then a survivor came and told Abram the Hebrew, who was dwelling by the large trees belonging to Mamre the Amorite, the brother of Eschol and the brother of Aner—they were Abram’s allies. ¹⁴ When Abram heard that his kinsman had been taken captive, he rallied his trained men, those born in his household, 318 of them, and went in pursuit as far as Dan. ¹⁵ Then he divided his servants against them at night, and he defeated them and pursued them as far as Hovah, which is north of Damascus. ¹⁶ He brought back all the possessions, and also brought back his kinsman Lot and his possessions, as well as the women and the other people.

Melech-Tzedek, King of Salem

¹⁷ Now after he returned from defeating Chedorlaomer and the kings who were with him, the king of Sodom went out to meet him in the Valley of Shaveh (this is the King’s Valley). ¹⁸ Then Melchizedek, king of Salem, brought out bread and wine—he was a priest of El Elyon. ^{[a] 19} He blessed him and said,

²¹ Then the king of Sodom said to Abram, “Give me the people—the possessions take for yourself.”

²² But Abram said to the king of Sodom, “I raise my hand in oath to Adonai, El Elyon, Creator of heaven and earth. ²³ Not a thread or even a sandal strap of all that is yours will I take, so you will not say, ‘I’ve made Abram rich!’ ²⁴ I claim nothing but what the young men have eaten, and the share of the men who went with me—Aner, Eschol, and Mamre—let them take their share.”

My Lord is a Kohen Forever

Psalm 110

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.