Bible Verses About The High Priest

Sha’ul said, “I didn’t know, brothers, that he was the cohen hagadol; for it says in the Torah, ‘You are not to speak disparagingly of a ruler of your people.’”

For every cohen gadol taken from among men is appointed to act on people’s behalf with regard to things concerning God, to offer gifts and sacrifices for sins.

He can deal gently with the ignorant and with those who go astray, since he too is subject to weakness.

Also, because of this weakness, he has to offer sacrifices for his own sins, as well as those of the people.

Therefore, if it had been possible to reach the goal through the system of cohanim derived from Levi (since in connection with it, the people were given the Torah), what need would there have been for another, different kind of cohen, the one spoken of as to be compared with Malki-Tzedek and not to be compared with Aharon?

For if the system of cohanim is transformed, there must of necessity occur a transformation of Torah.

The one about whom these things are said belongs to another tribe, from which no one has ever served at the altar;

for everyone knows that our Lord arose out of Y’hudah, and that Moshe said nothing about this tribe when he spoke about cohanim.

It becomes even clearer if a “different kind of cohen,” one like Malki-Tzedek, arises,

one who became a cohen not by virtue of a rule in the Torah concerning physical descent, but by virtue of the power of an indestructible life.

For it is stated, “You are a cohen FOREVER, to be compared with Malki-Tzedek.”

What is more, God swore an oath. For no oath was sworn in connection with those who become cohanim now;

but Yeshua became a cohen by the oath which God swore when he said to him, “Adonai has sworn and will not change his mind, ‘You are a cohen forever.’”

Also this shows how much better is the covenant of which Yeshua has become guarantor.

This is the kind of cohen gadol that meets our need — holy, without evil, without stain, set apart from sinners and raised higher than the heavens;

one who does not have the daily necessity, like the other cohanim g’dolim, of offering up sacrifices first for their own sins and only then for those of the people; because he offered one sacrifice, once and for all, by offering up himself.

For the Torah appoints as cohanim g’dolim men who have weakness; but the text which speaks about the swearing of the oath, a text written later than the Torah, appoints a Son who has been brought to the goal forever.