Hebrews 9
1 Now even the first covenant had its ordinances of public worship, and its sanctuary, a material one.
Habuit quidem et prius justificationes culturæ, et Sanctum sæculare.
2 For a tent was built, the outer one called the Holy Place, in which were the lamp and the table and the loaves of the Presence;
Tabernaculum enim factum est primum, in quo erant candelabra, et mensa, et propositio panum, quæ dicitur Sancta.
3 and behind the second veil was the tent called the Holy of Holies.
Post velamentum autem secundum, tabernaculum, quod dicitur Sancta sanctorum:
4 In it was the golden altar of incense, and also the Ark of the Covenant covered all over with gold, in which was a golden pot holding the manna, and Aaron’s rod that budded, and the tables 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 while above it, overshadowing the mercy-seat, were the cherubim of glory. But I must not speak about these in detail.
superque eam erant cherubim gloriæ obumbrantia propitiatorium: de quibus non est modo dicendum per singula.
6 Such then were the arrangements. Into the outer tent the priests enter continually in the performance of their duties;
His vero ita compositis, in priori quidem tabernaculo semper introibant sacerdotes, sacrificiorum officia consummantes:
7 but into the inner tent the high priest only goes alone, once a year, and that not without blood, which he offers for himself and for the ignorances of the people.
in secundo autem semel in anno solus pontifex non sine sanguine, quem offert pro sua et populi ignorantia:
8 The Holy Spirit teaching by this that the way into the Holiest has not yet been disclosed while the first tent is still standing.
hoc significante Spiritu Sancto, nondum propalatam esse sanctorum viam, adhuc priore tabernaculo habente statum:
9 This is a parable, for the present time, according to which gifts and sacrifices are offered that are not able, as far as conscience is concerned, to perfect the worshiper;
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 since they consist only in meats and drinks and various ablutions, carnal ordinances, imposed until the time of reformation.
et variis baptismatibus, et justitiis carnis usque ad tempus correctionis impositis.
11 But when Christ came, a High Priest of good things to come, he passed through the greater and more perfect tent not made with hands, that is to say, not of this material creation,
Christus autem assistens pontifex futurorum bonorum, per amplius et perfectius tabernaculum, non manufactum, id est, non hujus creationis:
12 not taking the blood of goats and oxen, but his own blood, and entered once for all into the Holy Place, obtaining for us an eternal redemption. (aiōnios g166)
neque per sanguinem hircorum aut vitulorum, sed per proprium sanguinem introivit semel in Sancta, æterna redemptione inventa. (aiōnios g166)
13 For if the blood of bulls and goats and the ashes of a heifer sprinkled on those who have been defiled, sanctify to the cleansing of the flesh,
Si enim sanguis hircorum et taurorum, et cinis vitulæ aspersus inquinatos sanctificat ad emundationem carnis:
14 how much more shall the blood of Christ, who through his eternal spirit offered himself free from blemish to God, cleanse your conscience from dead works unto the service of an ever-living God! (aiōnios g166)
quanto magis sanguis Christi, qui per Spiritum Sanctum semetipsum obtulit immaculatum Deo, emundabit conscientiam nostram ab operibus mortuis, ad serviendum Deo viventi? (aiōnios g166)
15 And because of this he is the Mediator of a new testament, in order that, since a death has taken place to atone for offenses committed under the first testament, those who have been called may receive the promise of the eternal inheritance. (aiōnios g166)
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 g166)
16 For where there is a testament, there must also be brought forward in evidence the death of the testator.
Ubi enim testamentum est, mors necesse est intercedat testatoris.
17 For a testament is only of force in case of the dead, being never valid so long as the testator lives.
Testamentum enim in mortuis confirmatum est: alioquin nondum valet, dum vivit qui testatus est.
18 Accordingly we find that not without blood was the first testament enacted.
Unde nec primum quidem sine sanguine dedicatum est.
19 For after every commandment according to the law had been spoken by Moses to the people, he took the blood of calves and goats, and scarlet wool and hyssop, and sprinkled both the book 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 that testament which God commanded in regard to you.
dicens: Hic sanguis testamenti, quod mandavit ad vos Deus.
21 Moreover the tabernacle and all the vessels of service he sprinkled likewise, and indeed, according to the Law,
Etiam tabernaculum et omnia vasa ministerii sanguine similiter aspersit.
22 almost everything is purified by blood, and without the shedding of blood there is no remission of sins.
Et omnia pene in sanguine secundum legem mundantur: et sine sanguinis effusione non fit remissio.
23 While, then, it was necessary that the copies of the heavenly things should be cleansed by such sacrifices, the heavenly things themselves required nobler sacrifices than these.
Necesse est ergo exemplaria quidem cælestium his mundari: ipsa autem cælestia melioribus hostiis quam istis.
24 For it was not into a Sanctuary made by hands, a mere type of the reality, that Christ entered, but he entered into heaven itself, now to appear in the very presence of God on our behalf.
Non enim in manufacta Sancta Jesus introivit exemplaria verorum: sed in ipsum cælum, ut appareat nunc vultui Dei pro nobis:
25 Nor did he enter to offer himself repeatedly, as the high priest entered into the sanctuary, year after year, with blood that was not his own;
neque ut sæpe offerat semetipsum, quemadmodum pontifex intrat in Sancta per singulos annos in sanguine alieno:
26 (for in that case he would have needed to suffer repeatedly, ever since the foundation of the world; )but now, once for all, at the end of the ages, he has appeared to abolish sin, but the offering of himself. (aiōn g165)
alioquin oportebat eum frequenter pati ab origine mundi: nunc autem semel in consummatione sæculorum, ad destitutionem peccati, per hostiam suam apparuit. (aiōn g165)
27 And since it is appointed to men once to die, and after that the judgment;
Et quemadmodum statutum est hominibus semel mori, post hoc autem judicium:
28 so also the Christ, after being once for all offered to bear the sins of many, will appear a second time, without sin, to those who wait for him for salvation.
sic et Christus semel oblatus est ad multorum exhaurienda peccata: secundo sine peccato apparebit exspectantibus se, in salutem.
