[1] For this Melchiz'edek, king of Salem, priest of the Most High God, met
Abraham returning from the slaughter of the kings and blessed him; [2] and
to him Abraham apportioned a tenth part of everything. He is first, by
translation of his name, king of righteousness, and then he is also king of
Salem, that is, king of peace. [3] He is without father or mother or
genealogy, and has neither beginning of days nor end of life, but
resembling the Son of God he continues a priest for ever. [4] See how great
he is! Abraham the patriarch gave him a tithe of the spoils. [5] And those
descendants of Levi who receive the priestly office have a commandment in
the law to take tithes from the people, that is, from their brethren,
though these also are descended from Abraham. [6] But this man who has not
their genealogy received tithes from Abraham and blessed him who had the
promises. [7] It is beyond dispute that the inferior is blessed by the
superior. [8] Here tithes are received by mortal men; there, by one of whom
it is testified that he lives. [9] One might even say that Levi himself,
who receives tithes, paid tithes through Abraham, [10] for he was still in
the loins of his ancestor when Melchiz'edek met him. [11] Now if perfection
had been attainable through the Levit'ical priesthood (for under it the
people received the law), what further need would there have been for
another priest to arise after the order of Melchiz'edek, rather than one
named after the order of Aaron? [12] For when there is a change in the
priesthood, there is necessarily a change in the law as well. [13] For 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. [15] This becomes even more evident when another
priest arises in the likeness of Melchiz'edek, [16] who has become a
priest, not according to a legal requirement concerning bodily descent but
by the power of an indestructible life. [17] For it is witnessed of him,
"Thou art a priest for ever, after the order of Melchiz'edek." [18] On the
one hand, a former commandment is set aside because of its weakness and
uselessness [19] (for the law made nothing perfect); on the other hand, a
better hope is introduced, through which we draw near to God. [20] And it
was not without an oath. [21] Those who formerly became priests took their
office without an oath, but this one was addressed with an oath, "The Lord
has sworn and will not change his mind, `Thou art a priest for ever.'" [22]
This makes Jesus the surety of a better covenant. [23] The former priests
were many in number, because they were prevented by death from continuing
in office; [24] but he holds his priesthood permanently, because he
continues for ever. [25] Consequently he is able for all time to save those
who draw near to God through him, since he always lives to make
intercession for them. [26] For it was fitting that we should have such a
high priest, holy, blameless, unstained, separated from sinners, exalted
above the heavens. [27] He has no need, like those high priests, to offer
sacrifices daily, first for his own sins and then for those of the people;
he did this once for all when he offered up himself. [28] Indeed, the law
appoints men in their weakness as high priests, but the word of the oath,
which came later than the law, appoints a Son who has been made perfect for
ever.
