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Heb_7:15. Καὶ περισσότερον ἔτι κατάδηλόν ἐστιν ] and the more still is it evident, namely, that with the Levitical priesthood the whole Mosaic law, too, is changed (and deprived of validity), Heb_7:12. Comp. also Heb_7:18. Not: what difference there is between the Levitical and the N. T. priesthood (Chrysostom: τὸ μέσον τῆς ἱερωσύνης ἑκατέρας , τὸ διάφορον , Clarius, Zeger, Bisping); nor yet that perfection is to be found, not in the Levitical priesthood, but in the priesthood of Christ (Jac. Cappellus, Bengel, Hofmann, Schriftbew. II. 1, 2 Aufl. p. 551; Delitzsch); and just as little: that the priesthood is changed (Primasius, Justinian, Owen, Hammond, Rambach, Chr. Fr. Schmid, Stuart, Klee, Paulus). Quite mistakenly Ebrard: to κατάδηλόν ἐστιν we have to supply from Heb_7:14 the clause ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ κύριος ἡμῶν : “that Jesus descended from Judah is first in itself an acknowledged fact (Heb_7:14); this, however, is so much the more clear, since (Heb_7:15) it follows from the Melchisidecian nature of His priesthood that He could not be born κατὰ νόμον !” How then could it be inferred from the fact that Jesus could not be born κατὰ νόμον , that He must have descended precisely “from Judah”?!
κατάδηλον ] a similar intensifying of the simple form, as previously πρόδηλον .
εἰ … ἀνίσταται ] if, as surely is the case, there arises.[82] εἰ thus, as to the sense, equal to ἐπειδή (Oecumenius, Theophylact).
κατὰ τὴν ὁμοιότητα Μελχισεδέκ ] as the main idea placed first, and ὁμοιότης an elucidation of the τάξις in the passage of the Psalms.
The subject in the conditional clause is ἱερεὺς ἕτερος (if … another priest arises), not merely ἕτερος (Schulz: “if … another is appointed as priest”), nor yet Jesus (if He … arises as another priest).
[82] That Stein would combine εἰ and ὅς in the sense: “It is quite clear to all that, if at any time another priest after the manner of Melchisedec arises, he then,” etc., deserves to be mentioned only as a curiosity.