Hebrews 7
1 It was this Melchisedek, King of Salem and 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 Abrahae regresso a caede regum, et benedixit ei:
2 and it was to him that Abraham apportioned a tithe of all the spoil. He was first, as his name signifies, King of righteousness, and then King of Salem, that is, King of Peace;
cui et decimas omnium divisit Abraham: primum quidem qui interpretatur rex iustitiae: deinde autem et rex Salem, quod est, rex pacis,
3 without father or mother, without lineage, having neither beginning of days nor end of life, but resembling the Son of God, he remains a priest in perpetuity.
sine patre, sine matre, sine genealogia, neque initium dierum, neque finem vitae habens, assimilatus autem Filio Dei, manet sacerdos in perpetuum.
4 But observe how great this man was, to whom even Abraham, the Patriarch, gave a tenth part of the spoils.
Intuemini autem quantus sit hic, cui et decimas dedit de praecipuis Abraham patriarcha.
5 Now those of the sons of Levi who are appointed to the priesthood, are authorized by the Law to take tithes of the people, that is, of their brothers, and that too, although these are descended from 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 Abrahae.
6 But this man who had no Levitical genealogy actually took tithes of Abraham, and blessed him to whom the promises belong.
Cuius autem generatio non annumeratur in eis, decimas sumpsit ab Abraham, et hunc, qui habebat repromissiones, benedixit.
7 Now it is beyond all controversy that the inferior is always blessed by the superior.
Sine ulla autem contradictione, quod minus est, a meliore benedicitur.
8 Again it is mortal men who receive tithes in the one case; while in the other it is he of whom it is attested, "He lives."
Et hic quidem, decimas morientes homines accipiunt: ibi autem contestatur, quia vivit.
9 And even Levi, who is the receiver of tithes, so to speak, paid tithes through Abraham;
Et (ut ita dictum sit) per Abraham, et Levi, qui decimas accepit, decimatus est:
10 for Levi was yet in the loins of his father, when Melchisedek met Abraham.
adhuc enim in lumbis patris erat, quando obviavit ei Melchisedech.
11 Now if there were perfection through the Levitical priesthood, (and it was under it that the people received the Law) why was it still necessary for another kind of priest to arise, after the order of Melchisedek, instead of being reckoned according to 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 For when the priesthood changes, of necessity the law also changes.
Translato enim sacerdotio, necesse est ut et legis translatio fiat.
13 He who is thus described belonged to another tribe, not one member of which has ever served at the altar.
In quo enim haec dicuntur, de alia tribu est, de qua nullus altari praesto fuit.
14 For it is evident that our Lord was descended from Judah, a tribe of which Moses said nothing concerning the priesthood.
Manifestum est enim quod ex Iuda ortus sit Dominus noster: in qua tribu nihil de sacerdotibus Moyses locutus est.
15 And this is yet more abundantly clear if, after the likeness of Melchisedek, there arises another Priest,
Et amplius adhuc manifestum est: si secundum similitudinem Melchisedech exurgat alius sacerdos,
16 who has become such, not according to the law of a transitory enactment, but according to the energy of an indissoluble life.
qui non secundum legem mandati carnalis factus est, sed secundum virtutem vitae insolubilis.
17 For the words are in evidence, Thou art a priest forever after the order of Melchisedek. (aiōn g165)
Contestatur enim: Quoniam tu es sacerdos in aeternum, secundum ordinem Melchisedech. (aiōn g165)
18 For there is a setting aside of a foregoing commandment, because of its weakness and unprofitableness
Reprobatio quidem fit praecedentis mandati, propter infirmitatem eius, et inutilitatem:
19 (for the Law brought nothing to perfection); and there is the bringing in 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 mightier because it was not promised apart from an oath.
Et quantum est non sine iureiurando (alii quidem sine iureiurando sacerdotes facti sunt,
21 For although those priests became such without an oath, He had an oath form God who said to him, The Lord hath sworn and will not change, Thou art a priest forever. (aiōn g165)
hic autem cum iureiurando per eum, qui dixit ad illum: Iuravit Dominus, et non poenitebit eum: tu es sacerdos in aeternum): (aiōn g165)
22 And by so much Jesus becomes the guarantor of a better covenant.
in tantum melioris testamenti sponsor factus est Iesus.
23 And they indeed have been made priests, many in number, because they have been prevented by death from continuing;
Et alii quidem plures facti sunt sacerdotes secundum legem, idcirco quod morte prohiberentur permanere:
hic autem eo quod maneat in aeternum, sempiternum habet sacerdotium. (aiōn g165)
25 Hence also he is able to continue saving to the uttermost those who are ever drawing near to God through him, seeing that he is ever living to intercede for them.
Unde et salvare in perpetuum potest accedens per semetipsum ad Deum: semper vivens ad interpellandum pro nobis.
26 For we needed just such a high priest, holy, innocent, undefiled, separated from sinners, and exalted above the heavens;
Talis enim decebat ut nobis esset pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior caelis factus:
27 one who has no need, like the high priests, to offer up daily sacrifices, first for his own sins, then for those of the people. For his sacrifice was made once for all, 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 appoints human beings to be high priests, men with all their weakness; but the word of the oath, which was later than the Law, appoints a Son, perfected forevermore. (aiōn g165)
Lex enim homines constituit sacerdotes infirmitatem habentes: sermo autem iurisiurandi, qui post legem est, Filium in aeternum perfectum. (aiōn g165)
