Revised Common Lectionary (Complementary)
126 (0) A song of ascents:
(1) When Adonai restored Tziyon’s fortunes,
we thought we were dreaming.
2 Our mouths were full of laughter,
and our tongues shouted for joy.
Among the nations it was said,
“Adonai has done great things for them!”
3 Adonai did do great things with us;
and we are overjoyed.
4 Return our people from exile, Adonai,
as streams fill vadis in the Negev.
5 Those who sow in tears
will reap with cries of joy.
6 He who goes out weeping
as he carries his sack of seed
will come home with cries of joy
as he carries his sheaves of grain.
12 Then Yirmeyahu said to the officials and all the people, “Adonai sent me to prophesy against this house and against this city all the words you have heard. 13 Therefore now, improve your ways and your doings; and listen to the voice of Adonai your God; then Adonai will relent from the disaster he has decreed against you. 14 But as for me, here, I am in your hands; do with me whatever seems good and right to you. 15 Only know for certain that if you put me to death, you will bring innocent blood on yourselves, on this city and on its inhabitants; because the fact is that Adonai sent me to you to speak all these words, so that you could hear them.”
16 The officials and all the people then said to the cohanim and prophets, “This man does not deserve a death sentence, because he has spoken to us in the name of Adonai our God.” 17 At this point some of the leaders of the land stood up and addressed all the people assembled: 18 “Back in the time of Hizkiyahu king of Y’hudah, Mikhah from Moreshet was a prophet. He told all the people of Y’hudah, ‘Adonai-Tzva’ot says,
“Tziyon will be plowed under like a field,
Yerushalayim will become heaps of ruins,
and the mountain of the house like a forested height.”’
19 “Did Hizkiyahu king of Y’hudah and all Y’hudah put him to death? Not at all. Rather, he feared Adonai, and prayed for Adonai’s favor; and Adonai relented from the disaster he had pronounced against them. So [if we put Yirmeyahu to death,] we might bring great disaster on ourselves.”
20 On the other hand, there was also a man who prophesied in the name of Adonai, Uriyahu the son of Sh’ma‘yahu from Kiryat-Ye‘arim, who prophesied against this city and against this land exactly what Yirmeyahu is saying. 21 When Y’hoyakim the king, with all his military men and other officials, heard what he was saying, the king wanted to have him killed. On hearing of this, Uriyahu became frightened, fled and went to Egypt. 22 Y’hoyakim the king sent men to Egypt — Elnatan the son of ‘Akhbor and some others. 23 They brought Uriyahu back from Egypt and took him to Y’hoyakim the king, who put him to the sword and threw his corpse into the burial-ground of the common people.
24 But in this situation concerning Yirmeyahu, Achikam the son of Shafan used his influence to help him, so that he was not handed over to the people to be put to death.
11 Therefore, if it had been possible to reach the goal through the system of cohanim derived from Levi (since in connection with it, the people were given the Torah), what need would there have been for another, different kind of cohen, the one spoken of as to be compared with Malki-Tzedek and not to be compared with Aharon? 12 For if the system of cohanim is transformed, there must of necessity occur a transformation of Torah. 13 The one about whom these things are said belongs to another tribe, from which no one has ever served at the altar; 14 for everyone knows that our Lord arose out of Y’hudah, and that Moshe said nothing about this tribe when he spoke about cohanim.
15 It becomes even clearer if a “different kind of cohen,” one like Malki-Tzedek, arises, 16 one who became a cohen not by virtue of a rule in the Torah concerning physical descent, but by virtue of the power of an indestructible life. 17 For it is stated,
“You are a cohen FOREVER,
to be compared with Malki-Tzedek.”[a]
18 Thus, on the one hand, the earlier rule is set aside because of its weakness and inefficacy 19 (for the Torah did not bring anything to the goal); and, on the other hand, a hope of something better is introduced, through which we are drawing near to God.
20 What is more, God swore an oath. For no oath was sworn in connection with those who become cohanim now; 21 but Yeshua became a cohen by the oath which God swore when he said to him,
“Adonai has sworn and will not change his mind,
‘You are a cohen forever.’”[b]
22 Also this shows how much better is the covenant of which Yeshua has become guarantor.
Copyright © 1998 by David H. Stern. All rights reserved.