For this Malki-Tzedek, king of Shalem, Kohen of El `Elyon, who met Avraham returning from the slaughter of the kings and blessed him,
to whom also Avraham divided a tenth part of all (being first, by interpretation, King of righteousness, and then also King of Shalem, which is King of shalom;
without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a Kohen continually.
Now consider how great this man was, to whom even Avraham, the patriarch, gave a tenth out of the best spoils.
They indeed of the sons of Levi who receive the Kohen's office have a mitzvah to take tithes of the people according to the law, that is, of their brothers, though these have come out of the loins of Avraham,
but he whose genealogy is not counted from them has taken tithes of Avraham, and has blessed him who has the promises.
But without any dispute the less is blessed of the better.
Here men who die receive tithes, but there one, of whom it is testified that he lives.
So to say, through Avraham even Levi, who receives tithes, has paid tithes,
for he was yet in the loins of his father when Malki-Tzedek met him.
Now if there was perfection through the Levitical priesthood (for under it have the people received the law), what further need was there for another Kohen to arise after the order of Malki-Tzedek, and not be called after the order of Aharon?
For the priesthood being changed, there is of necessity a change made also of the law.
For he of whom these things are said belongs to another tribe, from which no man has given attendance at the altar.
For it is evident that our Lord has sprung out of Yehudah, as to which tribe Moshe spoke nothing concerning priesthood.
This is yet more abundantly evident, if after the likeness of Malki-Tzedek there arises another Kohen,
who has been made, not after the law of a fleshly mitzvah, but after the power of an endless life:
for it is testified, "You are a Kohen forever, According to the order of Malki-Tzedek."
For there is an annulling of a foregoing mitzvah because of its weakness and uselessness
(for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw near to God.
Inasmuch as it is not without the taking of an oath,
for they indeed have been made Kohanim without an oath; but he with an oath by him that says of him, "The Lord swore and will not change his mind, 'You are a Kohen forever, According to the order of Malki-Tzedek'".
By so much has Yeshua become the collateral of a better covenant.
Many, indeed, have been made Kohanim, because they are hindered from continuing by death.
But he, because he lives forever, has his priesthood unchangeable.
Therefore he is also able to save to the uttermost those who draw near to God through him, seeing he ever lives to make intercession for them.
For such a Kohen Gadol was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;
who doesn't need, like those Kohenim Gedolim, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this he did once for all, when he offered up himself.
For the law appoints men Kohenim Gedolim, having infirmity; but the word of the oath, which was after the law, appoints a Son, perfected forevermore.