< Hebrews 9 >
1 It had, indeed, then (even the first dwelling place) ordinances of service, also a worldly sanctuary,
Habuit quidem et prius justificationes culturæ, et Sanctum sæculare.
2 for a dwelling place was prepared, the first, in which was both the lampstand, and the table, and the Bread of the Presentation—which is called “Holy”;
Tabernaculum enim factum est primum, in quo erant candelabra, et mensa, et propositio panum, quæ dicitur Sancta.
3 and after the second veil a dwelling place that is called “Holy of Holies,”
Post velamentum autem secundum, tabernaculum, quod dicitur Sancta sanctorum:
4 having a golden censer, and the Ark of the Covenant overlaid all over with gold, in which [is] the golden pot having the manna, and the rod of Aaron that budded, and the tablets of the covenant,
aureum habens thuribulum, et arcam testamenti circumtectam ex omni parte auro, in qua urna aurea habens manna, et virga Aaron, quæ fronduerat, et tabulæ testamenti,
5 and over it cherubim of the glory, overshadowing the propitiatory covering, concerning which we are not to particularly speak now.
superque eam erant cherubim gloriæ obumbrantia propitiatorium: de quibus non est modo dicendum per singula.
6 And these things having been thus prepared, into the first dwelling place, indeed, the priests go in at all times, performing the services,
His vero ita compositis, in priori quidem tabernaculo semper introibant sacerdotes, sacrificiorum officia consummantes:
7 and into the second, once in the year, only the chief priest, not apart from blood, which he offers for himself and the errors of the people.
in secundo autem semel in anno solus pontifex non sine sanguine, quem offert pro sua et populi ignorantia:
8 By this the Holy Spirit was making evident that the way of the holy [places] has not yet been revealed, the first dwelling place yet having a standing,
hoc significante Spiritu Sancto, nondum propalatam esse sanctorum viam, adhuc priore tabernaculo habente statum:
9 which [is] an allegory in regard to the present time, in which both gifts and sacrifices are offered, which are not able, in regard to conscience, to make perfect him who is serving,
quæ parabola est temporis instantis: juxta quam munera, et hostiæ offeruntur, quæ non possunt juxta conscientiam perfectum facere servientem, solummodo in cibis, et in potibus,
10 only on the basis of food, and drinks, and different immersions, and fleshly ordinances—until the time of reformation imposed on [them].
et variis baptismatibus, et justitiis carnis usque ad tempus correctionis impositis.
11 But Christ having come, Chief Priest of the coming good things, through the greater and more perfect dwelling place not made with hands—that is, not of this creation—
Christus autem assistens pontifex futurorum bonorum, per amplius et perfectius tabernaculum, non manufactum, id est, non hujus creationis:
12 neither through blood of goats and calves, but through His own blood, entered in once into the holy places, having obtained continuous redemption; (aiōnios )
neque per sanguinem hircorum aut vitulorum, sed per proprium sanguinem introivit semel in Sancta, æterna redemptione inventa. (aiōnios )
13 for if the blood of bulls, and goats, and ashes of a heifer, sprinkling those defiled, sanctifies to the purifying of the flesh,
Si enim sanguis hircorum et taurorum, et cinis vitulæ aspersus inquinatos sanctificat ad emundationem carnis:
14 how much more will the blood of the Christ (who through the perpetual Spirit offered Himself unblemished to God) purify your conscience from dead works to serve the living God? (aiōnios )
quanto magis sanguis Christi, qui per Spiritum Sanctum semetipsum obtulit immaculatum Deo, emundabit conscientiam nostram ab operibus mortuis, ad serviendum Deo viventi? (aiōnios )
15 And because of this, He is mediator of a new covenant, that [His] death having come for redemption of the transgressions under the first covenant, those called may receive the promise of the continuous inheritance, (aiōnios )
Et ideo novi testamenti mediator est: ut morte intercedente, in redemptionem earum prævaricationum, quæ erant sub priori testamento, repromissionem accipiant qui vocati sunt æternæ hæreditatis. (aiōnios )
16 for where a covenant [is], [it is] necessary to establish the death of the [one] having made [it],
Ubi enim testamentum est, mors necesse est intercedat testatoris.
17 for a covenant is affirmed at death, since it is not in force at all when the [one] having made [it] lives,
Testamentum enim in mortuis confirmatum est: alioquin nondum valet, dum vivit qui testatus est.
18 for which reason, not even the first has been initiated apart from blood,
Unde nec primum quidem sine sanguine dedicatum est.
19 for every command having been spoken, according to law, by Moses, to all the people, having taken the blood of the calves and goats, with water, and scarlet wool, and hyssop, he sprinkled both the scroll itself and all the people,
Lecto enim omni mandato legis a Moyse universo populo, accipiens sanguinem vitulorum et hircorum cum aqua, et lana coccinea, et hyssopo, ipsum quoque librum, et omnem populum aspersit,
20 saying, “This [is] the blood of the covenant that God enjoined to you,”
dicens: Hic sanguis testamenti, quod mandavit ad vos Deus.
21 and he sprinkled both the Dwelling Place and all the vessels of the service with blood in like manner,
Etiam tabernaculum et omnia vasa ministerii sanguine similiter aspersit.
22 and with blood almost all things are purified according to the Law, and forgiveness does not come apart from blood-shedding.
Et omnia pene in sanguine secundum legem mundantur: et sine sanguinis effusione non fit remissio.
23 [It is] necessary, therefore, the pattern indeed of the things in the heavens to be purified with these, and the heavenly things themselves with better sacrifices than these;
Necesse est ergo exemplaria quidem cælestium his mundari: ipsa autem cælestia melioribus hostiis quam istis.
24 for the Christ did not enter into holy places made with hands—figures of the true—but into Heaven itself, now to be manifested in the presence of God for us;
Non enim in manufacta Sancta Jesus introivit exemplaria verorum: sed in ipsum cælum, ut appareat nunc vultui Dei pro nobis:
25 nor that He may offer Himself many times, even as the chief priest enters into the holy places every year with blood of others,
neque ut sæpe offerat semetipsum, quemadmodum pontifex intrat in Sancta per singulos annos in sanguine alieno:
26 otherwise it was necessary for Him to suffer many times from the foundation of the world, but now He has been revealed once, at the full end of the ages, for [the] annulling of sin through His sacrifice; (aiōn )
alioquin oportebat eum frequenter pati ab origine mundi: nunc autem semel in consummatione sæculorum, ad destitutionem peccati, per hostiam suam apparuit. (aiōn )
27 and as it is reserved for men to die once, and after this—judgment,
Et quemadmodum statutum est hominibus semel mori, post hoc autem judicium:
28 so also the Christ, having been offered once to bear the sins of many, will appear a second time, apart from a sin-offering, for salvation to those waiting for Him!
sic et Christus semel oblatus est ad multorum exhaurienda peccata: secundo sine peccato apparebit exspectantibus se, in salutem.