這麥基洗德、就是撒冷王、又是至高神的祭司、本是長遠為祭司的．他當亞伯拉罕殺敗諸王回來的時候、就迎接他、給他祝福。亞伯拉罕也將自己所得來的、取十分之一給他．他頭一個名翻出來、就是仁義王、他又名撒冷王、就是平安王的意思．他無父、無母、無族譜、無生之始、無命之終、乃是與 神的兒子相似。你們想一想、先祖亞伯拉罕、將自己所擄來上等之物取十分之一給他、這人是何等尊貴呢。那得祭司職任的利未子孫、領命照例向百姓取十分之一、這百姓是自己的弟兄、雖是從亞伯拉罕身中生的、〔身原文作腰〕還是照例取十分之一．獨有麥基洗德、不與他們同譜、倒收納亞伯拉罕的十分之一、為那蒙應許的亞伯拉罕祝福。從來位分大的給位分小的祝福、這是駁不倒的理。在這裡收十分之一的都是必死的人．但在那裡收十分之一的、有為他作見證的說、他是活的。 並且可說、那受十分之一的利未、也是藉著亞伯拉罕納了十分之一． 因為麥基洗德迎接亞伯拉罕的時候、利未已經在他先祖的身中。〔身原文作腰〕從前百姓在利未人祭司職任以下受律法、倘若藉這職任能得完全、又何用另外興起一位祭司、照麥基洗德的等次、不照亞倫的等次呢。祭司的職任既已更改、律法也必須更改。因為這話所指的人、本屬別的支派、那支派裡從來沒有一人伺候祭壇。我們的主分明是從猶大出來的．但這支派、摩西並沒有提到祭司。倘若照麥基洗德的樣式、另外興起一位祭司來、我的話更是顯而易見的了．他成為祭司、並不是照屬肉體的條例、乃是照無窮之生命的大能．〔無窮原文作不能毀壞〕 因為有給他作見證的說、『你是照著麥基洗德的等次永遠為祭司。』 先前的條例、因軟弱無益、所以廢掉了．（律法原來一無所成）就引進了更美的指望、靠這指望我們便可以進到神面前。再者、耶穌為祭司、並不是不起誓立的。至於那些祭司、原不是起誓立的、只有耶穌是起誓立的．因為那立他的對他說、『主起了誓決不後悔、你是永遠為祭司。』 既是起誓立的、耶穌就作了更美之約的中保。 那些成為祭司的、數目本來多、是因為有死阻隔不能長久．這位既是永遠常存的、他祭司的職任、就長久不更換。凡靠著他進到神面前的人、他都能拯救到底．因為他是長遠活著、替他們祈求。像這樣聖潔、無邪惡、無玷污、遠離罪人、高過諸天的大祭司、原是與我們合宜的。他不像那些大祭司、每日必須先為自己的罪、後為百姓的罪獻祭、因為他只一次將自己獻上、就把這事成全了。律法本是立軟弱的人為大祭司、但在律法以後起誓的話、是立兒子為大祭司、乃是成全到永遠的。
Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. To him also Abraham apportioned a tithe of everything. His name first means king of righteousness, then king of Salem, that is, king of peace. Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time. But see how great he must be, if Abraham the patriarch gave him a tithe of his plunder. And those of the sons of Levi who receive the priestly office have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, although they too are descendants of Abraham. But Melchizedek who does not share their ancestry collected a tithe from Abraham and blessed the one who possessed the promise. Now without dispute the inferior is blessed by the superior, and in one case tithes are received by mortal men, while in the other by him who is affirmed to be alive. And it could be said that Levi himself, who receives tithes, paid a tithe through Abraham. For he was still in his ancestor Abraham’s loins when Melchizedek met him. So if perfection had in fact been possible through the Levitical priesthood– for on that basis the people received the law– what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order? For when the priesthood changes, a change in the law must come as well. Yet the one these things are spoken about belongs to a different tribe, and no one from that tribe has ever officiated at the altar. For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe. And this is even clearer if another priest arises in the likeness of Melchizedek, who has become a priest not by a legal regulation about physical descent but by the power of an indestructible life. For here is the testimony about him: “You are a priest forever in the order of Melchizedek.” On the one hand a former command is set aside because it is weak and useless, for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God. And since this was not done without a sworn affirmation– for the others have become priests without a sworn affirmation, but Jesus did so with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever'”– accordingly Jesus has become the guarantee of a better covenant. And the others who became priests were numerous, because death prevented them from continuing in office, but he holds his priesthood permanently since he lives forever. So he is able to save completely those who come to God through him, because he always lives to intercede for them. For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens. He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all. For the law appoints as high priests men subject to weakness, but the word of solemn affirmation that came after the law appoints a son made perfect forever.