17. For it is testified, “You are a kohen forever, according to the order of Melechizedek .”
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.’”)
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.
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. 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, which came after the Torah, appoints a Son—made perfect forever.