Living record
Changelog
Every revision, newest first. A revision, once public, is never edited: corrections are new revisions with a change note, and the earlier text stays readable at its own address. The one exception, a correction of status only, is listed at the end with its reason.
2026-10-14 · 75 revisions
Hebrews identifies Jesus as High Priest according to the order of Melchizedek.
Formal metadata added: editions, evidence notes, variants, a confidence profile on separate axes and tradition acceptance. Derivations recorded with AND/OR structure. Statement unchanged.
Jeremiah announces a new covenant that is not like the covenant made at Sinai.
Formal metadata added: editions, evidence notes, variants, a confidence profile on separate axes and tradition acceptance. Derivations recorded with AND/OR structure. Statement unchanged.
Psalm 110 addresses a figure who is declared a priest forever after the order of Melchizedek.
Formal metadata added: editions, evidence notes, variants, a confidence profile on separate axes and tradition acceptance. Derivations recorded with AND/OR structure. Statement unchanged.
Genesis presents an unconditional promise to Abraham of descendants, land and blessing to the nations.
Formal metadata added: editions, evidence notes, variants, a confidence profile on separate axes and tradition acceptance. Derivations recorded with AND/OR structure. Statement unchanged.
The Sinai covenant establishes a hereditary Levitical priesthood tied to sacrificial service.
Formal metadata added: editions, evidence notes, variants, a confidence profile on separate axes and tradition acceptance. Derivations recorded with AND/OR structure. Statement unchanged.
Hebrews reads the silence of Genesis 14 about Melchizedek's genealogy as significant: "without father or mother… resembling the Son of God."
Formal metadata added: editions, evidence notes, variants, a confidence profile on separate axes and tradition acceptance. Derivations recorded with AND/OR structure. Statement unchanged.
Hebrews argues that a change of priesthood necessarily entails a change of law.
Formal metadata added: editions, evidence notes, variants, a confidence profile on separate axes and tradition acceptance. Derivations recorded with AND/OR structure. Statement unchanged.
The Melchizedekian priesthood of Christ supersedes the Levitical priesthood and its sacrificial order.
Formal metadata added: editions, evidence notes, variants, a confidence profile on separate axes and tradition acceptance. Derivations recorded with AND/OR structure. Statement unchanged.
Hebrews says that in speaking of a new covenant God has made the first one old, and that what is growing old is ready to vanish.
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Hebrews contrasts the many Levitical priests, prevented by death from continuing in office, with Jesus, who holds his priesthood permanently because he continues forever.
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The adjective ἀπαράβατος in Hebrews 7:24 is glossed by the standard lexica as “permanent, unchangeable”; the sense “not passing to another” is argued from the contrast with succession in 7:23.
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In the Masoretic Text, Jeremiah 33:17–18 promises that the Levitical priests will never lack a man to offer sacrifices; the passage (33:14–26) is absent from the Septuagint.
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Numbers grants Phinehas and his descendants “a covenant of perpetual priesthood”.
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The Levitical priesthood is suspended by the loss of the Temple, not superseded: no later priesthood abrogates the Torah’s priestly order.
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Lumen Gentium 10 teaches that the common priesthood of the faithful and the ministerial priesthood differ in essence and not only in degree, while each in its own way shares in the one priesthood of Christ.
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The ministerial priesthood of bishops and priests participates in the one priesthood of Christ and is conferred by sacramental ordination.
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1 Peter and Revelation call the community of believers a priesthood: “a royal priesthood” and “priests to God”.
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In To the Christian Nobility (1520), Luther argues that all baptized Christians belong to the spiritual estate and are consecrated priests.
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Christ alone holds the Melchizedekian priesthood, permanently; all believers share a common priesthood, and no sacrificing priesthood is transmitted to ministers.
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The Council of Trent (Session 23, 1563) teaches that the New Testament has a visible and external priesthood, instituted by Christ and conferred in the sacrament of order.
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Deuteronomy commands that nothing be added to, or taken away from, the commandments it gives.
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Several Pentateuchal commandments are designated “a statute forever” (ḥuqqat ʿôlām), among them Passover, the Day of Atonement and the Aaronide priesthood.
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Deuteronomy says the commandment “is not in heaven”: it is near, in the mouth and the heart, to be done.
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The Babylonian Talmud (Bava Metzia 59b) applies “it is not in heaven” to rule that a heavenly voice cannot decide a question of law: the decision rests with the sages, by majority.
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The Talmud reads “These are the commandments” (Leviticus 27:34) to teach that from then on no prophet may introduce anything new.
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Maimonides rules that the Torah’s commandments stand forever, so that a prophet who claims to add or abrogate a commandment is a false prophet; he counts the Torah’s immutability among the thirteen principles of faith.
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Rabbinic law allows a recognised prophet to suspend a commandment temporarily, for the need of the hour (horāʾat shāʿāh), citing Elijah’s sacrifice on Mount Carmel; it does not allow permanent abrogation.
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A Talmudic dictum holds that “the commandments will be annulled in the time to come.”
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In ḥuqqat ʿôlām the noun ʿôlām denotes perpetuity; its range also covers “a long, indefinite time”, and rabbinic exegesis itself reads it as limited in at least one case.
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The commandments given at Sinai are permanent: no later prophet or revelation may abrogate them, and the authority to interpret and safeguard them operates within the Torah.
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Paul calls the law a guardian (paidagōgos) until Christ, and says that after faith has come believers are no longer under it.
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The Sinai covenant is fulfilled in Christ: its moral law endures, but its ceremonial provisions no longer bind those in the new covenant.
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The Qurʾān has ʿĪsā say that he comes confirming the Torah before him and making lawful some of what had been forbidden.
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The Qurʾān describes the unlettered prophet as one who makes lawful the good things, forbids the foul, and lifts the burdens and shackles that were upon those who follow him.
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The Qurʾān says that to each community God has appointed a law and a way (shirʿa wa-minhāj).
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God gives each community a law; later revelation may lift or modify earlier precepts, and Muslims are bound by the law revealed to Muhammad.
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In the Book of Mormon, the risen Jesus tells the people that the law given to Moses is fulfilled in him and therefore has an end.
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The law of Moses was fulfilled in Christ and its performances ended, while the covenant God made with Israel continues through the restored gospel.
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Paul’s statement that Christ is the τέλος of the law (Romans 10:4) can be read as its end (termination) or its goal (fulfilment); both senses are attested for the word.
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The Qurʾān says Ibrāhīm was neither a Jew nor a Christian, but a ḥanīf, a muslim (one who submits), and not one of the polytheists.
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The Qurʾān presents Ibrāhīm and Ismāʿīl raising the foundations of the House and praying that a messenger be sent from among their descendants.
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The Qurʾān instructs the Prophet to follow the religion (milla) of Ibrāhīm, the ḥanīf, who was not of the polytheists.
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The Qurʾān says the people with the best claim to Ibrāhīm are those who followed him, this Prophet, and those who believe.
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The Qurʾān says God made Ibrāhīm a leader (imām) for humankind and, when he asked about his descendants, answered that the covenant does not extend to wrongdoers.
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The Qurʾān places the revelation to Muhammad in one line with revelation to Nūḥ, Ibrāhīm, Ismāʿīl, Isḥāq, Yaʿqūb, the Tribes, ʿĪsā and others, and says believers make no distinction between any of them.
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The Qurʾān describes itself as confirming the scripture before it and as muhaymin over it.
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Classical exegetes gloss muhaymin variously as “witness”, “trustee” and “guardian” over earlier scripture; the stronger sense of an authority that judges it is the basis of the Qurʾān’s precedence in Islamic teaching.
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The Qurʾān calls Muhammad “the Messenger of God and the seal of the prophets” (khātam al-nabiyyīn).
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The Qurʾān speaks of some among the People of the Book distorting words from their places (yuḥarrifūna al-kalim).
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Muslim scholars distinguish distortion of meaning (taḥrīf al-maʿnā) from alteration of the wording (taḥrīf al-lafẓ); Ibn Ḥazm (d. 1064) is the best-known classical proponent of extensive textual alteration of the Torah and the Gospels.
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The Qurʾān’s account of Ibrāhīm’s sacrifice does not name the son; Isḥāq’s birth is announced after it. Early authorities were divided on whether the son was Ismāʿīl or Isḥāq — al-Ṭabarī favoured Isḥāq — and later Sunni exegesis, notably Ibn Kathīr, settled on Ismāʿīl.
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Genesis says God will establish his covenant with Isaac, while Ishmael is blessed and will become a great nation.
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In Genesis, God tells Abraham to offer “your son, your only son, whom you love, Isaac”.
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Paul writes that those who are of faith are the children of Abraham, and that those who belong to Christ are Abraham’s offspring.
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Rabbinic law allows a convert to call Abraham “our father”, since Abraham is “the father of a multitude of nations”; Maimonides rules the same in his letter to Obadiah the Proselyte.
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The heirs of Ibrāhīm are those who follow his religion, and the message given to Muhammad restores the religion of Ibrāhīm (millat Ibrāhīm), confirming and safeguarding earlier revelation.
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God’s covenant with Abraham passes through Isaac and Jacob to Israel; those who join Israel become children of Abraham, but the covenant line itself is not defined by belief alone.
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Abraham’s heirs are those who share his faith, whatever their descent; the promise is fulfilled in Christ.
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Muhammad is the last of the prophets: prophethood ends with him, and no revelation after the Qurʾān is binding.
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Doctrine and Covenants 13 presents John the Baptist conferring the Priesthood of Aaron on Joseph Smith and Oliver Cowdery.
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Doctrine and Covenants 27 says Peter, James and John ordained Joseph Smith and Oliver Cowdery apostles; section 128 recalls their voice declaring the keys of the kingdom.
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The passage of Doctrine and Covenants 27 that names Peter, James and John is absent from the revelation as printed in the 1833 Book of Commandments and first appears in the 1835 Doctrine and Covenants.
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The earliest narrative accounts of priesthood restoration date from the 1830s: Joseph Smith’s history of about 1832 refers to the ministering of angels and the reception of the high priesthood, and Oliver Cowdery’s 1834 letter describes the angel’s ordination in detail.
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Doctrine and Covenants 107 names two priesthoods, the Melchizedek and the Aaronic, and explains that the higher is called after Melchizedek to avoid too frequent repetition of the name of the Supreme Being.
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Doctrine and Covenants 84 traces a priesthood lineage in which Abraham received the priesthood from Melchizedek.
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The Book of Mormon presents Melchizedek as a high priest and king of Salem, and speaks of high priests ordained “after the order of his Son”.
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The Book of Abraham promises that Abraham’s seed will bear the priesthood and the gospel to all nations, and that all who receive the gospel will be counted as his seed.
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Latter-day Saint scripture records Joseph Smith being told that the churches of his day were all wrong, and declares that people had strayed from God’s ordinances and broken his everlasting covenant.
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After the deaths of the apostles, priesthood authority was lost from the earth (the Great Apostasy), so that it had to be restored.
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Priesthood authority was restored by angelic conferral — the Aaronic by John the Baptist, the Melchizedek by Peter, James and John — and is transmitted by ordination from that restoration.
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In Matthew, Jesus says he will build his church on “this rock” and that the gates of Hades will not prevail against it.
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1 Clement says the apostles appointed bishops and deacons and gave instructions that, when these died, other approved men should succeed to their ministry.
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Irenaeus appeals to the succession of bishops in the churches founded by apostles, listing the bishops of Rome, as the guarantee of apostolic teaching.
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Apostolic authority has continued without interruption through the succession of bishops; no general loss of authority occurred, so none needed restoring.
First published.
The Sinai covenant establishes a hereditary Levitical priesthood tied to sacrificial service.
Published in the AbrahamMoses Claim Ledger.
2026-10-02 · 3 revisions
Hebrews reads the silence of Genesis 14 about Melchizedek's genealogy as significant: "without father or mother… resembling the Son of God."
Published in the AbrahamMoses Claim Ledger.
Hebrews argues that a change of priesthood necessarily entails a change of law.
Published in the AbrahamMoses Claim Ledger.
The Melchizedekian priesthood of Christ supersedes the Levitical priesthood and its sacrificial order.
Published in the AbrahamMoses Claim Ledger.
2026-09-27 · 1 revision
Hebrews identifies Jesus as High Priest according to the order of Melchizedek.
Published in the AbrahamMoses Claim Ledger.
2026-09-10 · 3 revisions
Jeremiah announces a new covenant that is not like the covenant made at Sinai.
Published in the AbrahamMoses Claim Ledger.
Psalm 110 addresses a figure who is declared a priest forever after the order of Melchizedek.
Published in the AbrahamMoses Claim Ledger.
Genesis presents an unconditional promise to Abraham of descendants, land and blessing to the nations.
Published in the AbrahamMoses Claim Ledger.
Status corrections
2026-10-20: revision 1 of 8 claims corrected from published to provisional. Imported from the earlier Claim Ledger, where these revisions were shown as published, but no reviewer, review date or verification was ever recorded for them. Without one, "published" (editor-verified) cannot be evidenced, so they are provisional: public and citable, awaiting editorial review. Only the status changed. Approved by the record owner. Because status is part of each revision’s content hash, the pinned hash changed; both are listed.
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JSON · MCP tool get_record_history