52 Week Bible Reading Plan
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- For every chief priest -- out of men taken -- in behalf of men is set in things [pertaining] to God, that he may offer both gifts and sacrifices for sins,
- able to be gentle to those ignorant and going astray, since himself also is compassed with infirmity;
- and because of this infirmity he ought, as for the people, so also for himself to offer for sins;
- and no one to himself doth take the honour, but he who is called by God, as also Aaron:
- so also the Christ did not glorify himself to become chief priest, but He who spake unto him: `My Son thou art, I to-day have begotten thee;'
- as also in another [place] He saith, `Thou [art] a priest -- to the age, according to the order of Melchisedek;'
- who in the days of his flesh both prayers and supplications unto Him who was able to save him from death -- with strong crying and tears -- having offered up, and having been heard in respect to that which he feared,
- through being a Son, did learn by the things which he suffered -- the obedience,
- and having been made perfect, he did become to all those obeying him a cause of salvation age-during,
- having been addressed by God a chief priest, according to the order of Melchisedek,
- concerning whom we have much discourse and of hard explanation to say, since ye have become dull of hearing,
- for even owing to be teachers, because of the time, again ye have need that one teach you what [are] the elements of the beginning of the oracles of God, and ye have become having need of milk, and not of strong food,
- for every one who is partaking of milk [is] unskilled in the word of righteousness -- for he is an infant,
- and of perfect men is the strong food, who because of the use are having the senses exercised, unto the discernment both of good and of evil.
- Wherefore, having left the word of the beginning of the Christ, unto the perfection we may advance, not again a foundation laying of reformation from dead works, and of faith on God,
- of the teaching of baptisms, of laying on also of hands, of rising again also of the dead, and of judgment age-during,
- and this we will do, if God may permit,
- for [it is] impossible for those once enlightened, having tasted also of the heavenly gift, and partakers having became of the Holy Spirit,
- and did taste the good saying of God, the powers also of the coming age,
- and having fallen away, again to renew [them] to reformation, having crucified again to themselves the Son of God, and exposed to public shame.
- For earth, that is drinking in the rain many times coming upon it, and is bringing forth herbs fit for those because of whom also it is dressed, doth partake of blessing from God,
- and that which is bearing thorns and briers [is] disapproved of, and nigh to cursing, whose end [is] for burning;
- and we are persuaded, concerning you, beloved, the things that are better, and accompanying salvation, though even thus we speak,
- for God is not unrighteous to forget your work, and the labour of the love, that ye shewed to His name, having ministered to the saints and ministering;
- and we desire each one of you the same diligence to shew, unto the full assurance of the hope unto the end,
- that ye may not become slothful, but followers of those who through faith and patient endurance are inheriting the promises.
- For to Abraham God, having made promise, seeing He was able to swear by no greater, did swear by Himself,
- saying, `Blessing indeed I will bless thee, and multiplying I will multiply thee;'
- and so, having patiently endured, he did obtain the promise;
- for men indeed do swear by the greater, and an end of all controversy to them for confirmation [is] the oath,
- in which God, more abundantly willing to shew to the heirs of the promise the immutability of his counsel, did interpose by an oath,
- that through two immutable things, in which [it is] impossible for God to lie, a strong comfort we may have who did flee for refuge to lay hold on the hope set before [us],
- which we have, as an anchor of the soul, both sure and stedfast, and entering into that within the vail,
- whither a forerunner for us did enter -- Jesus, after the order of Melchisedek chief priest having become -- to the age.
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- For this Melchisedek, king of Salem, priest of God Most High, who did meet Abraham turning back from the smiting of the kings, and did bless him,
- to whom also a tenth of all did Abraham divide, (first, indeed, being interpreted, `King of righteousness,' and then also, King of Salem, which is, King of Peace,)
- without father, without mother, without genealogy, having neither beginning of days nor end of life, and being made like to the Son of God, doth remain a priest continually.
- And see how great this one [is], to whom also a tenth Abraham the patriarch did give out of the best of the spoils,
- and those, indeed, out of the sons of Levi receiving the priesthood, a command have to take tithes from the people according to the law, that is, their brethren, even though they came forth out of the loins of Abraham;
- and he who was not reckoned by genealogy of them, received tithes from Abraham, and him having the promises he hath blessed,
- and apart from all controversy, the less by the better is blessed --
- and here, indeed, men who die do receive tithes, and there [he], who is testified to that he was living,
- and so to speak, through Abraham even Levi who is receiving tithes, hath paid tithes,
- for he was yet in the loins of the father when Melchisedek met him.
- If indeed, then, perfection were through the Levitical priesthood -- for the people under it had received law -- what further need, according to the order of Melchisedek, for another priest to arise, and not to be called according to the order of Aaron?
- for the priesthood being changed, of necessity also, of the law a change doth come,
- for he of whom these things are said in another tribe hath had part, of whom no one gave attendance at the altar,
- for [it is] evident that out of Judah hath arisen our Lord, in regard to which tribe Moses spake nothing concerning priesthood.
- And it is yet more abundantly most evident, if according to the similitude of Melchisedek there doth arise another priest,
- who came not according to the law of a fleshly command, but according to the power of an endless life,
- for He doth testify -- `Thou [art] a priest -- to the age, according to the order of Melchisedek;'
- for a disannulling indeed doth come of the command going before because of its weakness, and unprofitableness,
- (for nothing did the law perfect) and the bringing in of a better hope, through which we draw nigh to God.
- And inasmuch as [it is] not apart from oath, (for those indeed apart from oath are become priests,
- and he with an oath through Him who is saying unto him, `The Lord sware, and will not repent, Thou [art] a priest -- to the age, according to the order of Melchisedek;')
- by so much of a better covenant hath Jesus become surety,
- and those indeed are many who have become priests, because by death they are hindered from remaining;
- and he, because of his remaining -- to the age, hath the priesthood not transient,
- whence also he is able to save to the very end, those coming through him unto God -- ever living to make intercession for them.
- For such a chief priest did become us -- kind, harmless, undefiled, separate from the sinners, and become higher than the heavens,
- who hath no necessity daily, as the chief priests, first for his own sins to offer up sacrifice, then for those of the people; for this he did once, having offered up himself;
- for the law doth appoint men chief priests, having infirmity, but the word of the oath that [is] after the law [appointeth] the Son -- to the age having been perfected.
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