Hebrews 7
1 For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him,
Hic enim Melchisedech, rex Salem, sacerdos Dei summi, qui obviavit Abrahæ regresso a cæde regum, et benedixit ei:
2 to whom also Abraham gave a tenth of all, being, first, by interpretation, King of righteousness, and then, also, King of Salem, which means King of peace,
cui et decimas omnium divisit Abraham: primum quidem qui interpretatur rex justitiæ: deinde autem et rex Salem, quod est, rex pacis,
3 without father, without mother, without genealogy, having neither beginning of days, nor end of life, but being made to resemble the Son of God, remains a priest forever.
sine patre, sine matre, sine genealogia, neque initium dierum, neque finem vitæ habens, assimilatus autem Filio Dei, manet sacerdos in perpetuum.
4 Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils.
Intuemini autem quantus sit hic, cui et decimas dedit de præcipuis Abraham patriarcha.
5 And those of the sons of Levi, who receive the office of priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:
Et quidem de filiis Levi sacerdotium accipientes, mandatum habent decimas sumere a populo secundum legem, id est, a fratribus suis: quamquam et ipsi exierint de lumbis Abrahæ.
6 but he who does not count his genealogy from them, received tithes from Abraham, and blessed him that had the promises.
Cujus autem generatio non annumeratur in eis, decimas sumpsit ab Abraham, et hunc, qui habebat repromissiones, benedixit.
7 And, without any contradiction, the less is blessed by the better.
Sine ulla autem contradictione, quod minus est, a meliore benedicitur.
8 And in the one instance, men that die receive tithes; but in the other, he receives them who has the testimony that he lives.
Et hic quidem, decimas morientes homines accipiunt: ibi autem contestatur, quia vivit.
9 And so to speak, even Levi, who receives tithes, paid tithes through Abraham;
Et (ut ita dictum sit) per Abraham, et Levi, qui decimas accepit, decimatus est:
10 for he was yet in the loins of his father, when Melchisedec met him.
adhuc enim in lumbis patris erat, quando obviavit ei Melchisedech.
11 If, then, there had been a perfect expiation by means of the Levitical priesthood, (for with reference to it, the people received the law, ) what further need was there that another priest should be raised up after the order of Melchisedec, and not be called after the order of Aaron?
Si ergo consummatio per sacerdotium Leviticum erat (populus enim sub ipso legem accepit) quid adhuc necessarium fuit secundum ordinem Melchisedech, alium surgere sacerdotem, et non secundum ordinem Aaron dici?
12 It is evident that, when the priest hood is changed, there is of necessity a change also of the law.
Translato enim sacerdotio, necesse est ut et legis translatio fiat.
13 For he of whom these things are said, belongs to another tribe, from which no one attended upon the altar.
In quo enim hæc dicuntur, de alia tribu est, de qua nullus altari præsto fuit.
14 For it is very clear that our Lord sprung from Judah, of which tribe Moses spoke nothing concerning priesthood.
Manifestum est enim quod ex Juda ortus sit Dominus noster: in qua tribu nihil de sacerdotibus Moyses locutus est.
15 And it is yet far more evident, if, after the likeness of Melchisedec, there arises another priest,
Et amplius adhuc manifestum est: si secundum similitudinem Melchisedech exsurgat alius sacerdos,
16 who is made, not according to the law of a fleshly commandment, but according to the power of an endless life; for he testifies,
qui non secundum legem mandati carnalis factus est, sed secundum virtutem vitæ insolubilis.
Contestatur enim: Quoniam tu es sacerdos in æternum, secundum ordinem Melchisedech. (aiōn g165)
18 For, indeed, there is a setting aside of the preceding commandment, because it was weak and unprofitable,
Reprobatio quidem fit præcedentis mandati, propter infirmitatem ejus, et inutilitatem:
19 (for the law made no perfect expiation), and the introduction of a better hope, by which we draw near to God.
nihil enim ad perfectum adduxit lex: introductio vero melioris spei, per quam proximamus ad Deum.
20 And inasmuch as he was made a priest, not without an oath,
Et quantum est non sine jurejurando (alii quidem sine jurejurando sacerdotes facti sunt,
21 (for those priests were made such without an oath, but this one with an oath, by him that said to him, The Lord swore, and will not repent, Thou art a priest forever after the order of Melchisedec; ) (aiōn g165)
hic autem cum jurejurando per eum, qui dixit ad illum: Juravit Dominus, et non pœnitebit eum: tu es sacerdos in æternum): (aiōn g165)
22 in so much has Jesus become the surety of a better covenant.
in tantum melioris testamenti sponsor factus est Jesus.
23 And those priests, indeed, have been many, because they were prevented by death from continuing in office.
Et alii quidem plures facti sunt sacerdotes, idcirco quod morte prohiberentur permanere:
hic autem eo quod maneat in æternum, sempiternum habet sacerdotium. (aiōn g165)
25 Wherefore, he is able also to save through all time those who come to God by him, since he always lives to make intercession for them.
Unde et salvare in perpetuum potest accedentes per semetipsum ad Deum: semper vivens ad interpellandum pro nobis.
26 For such a high priest is suited to us, who is holy, harmless, undefiled, separate from sinners, and exalted above the heavens;
Talis enim decebat ut nobis esset pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior cælis factus:
27 who needs not daily, as those high priests, to offer up sacrifices, first for his own sins, and then for the sins of the people: for this he did once, when he offered up himself.
qui non habet necessitatem quotidie, quemadmodum sacerdotes, prius pro suis delictis hostias offerre, deinde pro populi: hoc enim fecit semel, seipsum offerendo.
28 For the law makes men high priests, who have infirmity; but the word of the oath, which was after the law, makes the Son, who is perfected forever. (aiōn g165)
Lex enim homines constituit sacerdotes infirmitatem habentes: sermo autem jurisjurandi, qui post legem est, Filium in æternum perfectum. (aiōn g165)
