Hebrews 9
1 Had indeed therefore also the first (tabernacle *K*) regulations of worship and Holy [Place] earthly.
Habuit quidem et prius, iustificationes culturæ, et Sanctum sæculare.
2 A tabernacle for was prepared the first [room] — in which [were] both the lampstand and the table and of the presentation the bread — which is named [the] Holy [Places].
Tabernaculum enim factum est primum, in quo erant candelabra, et mensa, et propositio panum, quæ dicitur Sancta.
3 Behind now the second veil [was] a tabernacle which is being named (the *o*) Holies (*o*) of Holies
Post velamentum autem secundum, tabernaculum, quod dicitur Sancta sanctorum:
4 [the] golden having altar of incense and the ark of the covenant covered around in every part with gold, in which [was the] jar golden having the manna and the staff of Aaron which having 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 Above then it [were the] cherubim of glory overshadowing the mercy seat, concerning which not it is now [the time] to speak in detail.
superque eam erant Cherubim gloriæ obumbrantia propitiatorium: de quibus non est modo dicendum per singula.
6 These things now thus prepared into indeed the first tabernacle (at *N(K)O*) (all [times] *N(k)O*) enter the priests the sacred services accomplishing;
His vero ita compositis: in priori quidem tabernaculo semper introibant sacerdotes, sacrificiorum officia consummantes:
7 [Enters] into however the second once in the year only the high priest not without blood which he offers for himself and the of the people sins of ignorance;
in secundo autem semel in anno solus pontifex non sine sanguine, quem offert pro sua, et populi ignorantia:
8 By this was signifying the Spirit Holy [that] not yet [that] not yet to have been made manifest the into the Holy [Places] a way while still the first tabernacle having a standing;
hoc significante Spiritu sancto, nondum propalatam esse sanctorum viam, adhuc priore tabernaculo habente statum.
9 which [is] a symbol for the time which being present, in (which *N(k)O*) gifts both and sacrifices are offered not being able in regard to conscience to make perfect who is worshiping,
quæ parabola est temporis instantis: iuxta quam munera, et hostiæ offeruntur, quæ non possunt iuxta conscientiam perfectum facere servientem, solummodo in cibis, et in potibus,
10 [consisting] only in foods and in drinks and in various washings, (and *ko*) (ordinances *N(k)O*) of [the] flesh until [the] time of reformation being imposed.
et variis baptismatibus, et iustitiis carnis usque ad tempus correctionis impositis.
11 Christ however having appeared as high priest of the (having come *N(k)O*) good things through the greater and more perfect tabernacle not made by hands, That is not of this creation,
Christus autem assistens pontifex futurorum bonorum, per amplius et perfectius tabernaculum non manufactum, id est, non huius creationis:
12 nor through blood of goats and calves through however the own blood He entered once for all into the Holy [Places] eternal redemption having obtained. (aiōnios g166)
neque per sanguinem hircorum, aut vitulorum, sed per proprium sanguinem introivit semel in Sancta, æterna redemptione inventa. (aiōnios g166)
13 If for the blood of goats and of bulls and [the] ashes of a heifer sprinkling the defiled it sanctifies for the of the flesh purification,
Si enim sanguis hircorum, et taurorum, et cinis vitulæ aspersus inquinatos sanctificat ad emundationem carnis:
14 how much more the blood of Christ, who through [the] Spirit eternal Himself offered unblemished to God, will purify the conscience (of us *N(K)O*) from dead works in order to serve God [the] living? (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 of a covenant new [the] mediator He is, so that death having taken place for redemption of the under the first covenant transgressions the promise may receive those called 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 hereditatis. (aiōnios g166)
16 Where for [there is] a will, [the] death [it is] necessary to establish of the [one] having made [it];
Ubi enim testamentum est: mors necesse est intercedat testatoris.
17 A will for after death [is] affirmed, since (otherwise otherwise *NK(o)*) it is in force when is living the [one] having made [it].
Testamentum enim in mortuis confirmatum est: alioquin nondum valet, dum vivit qui testatus est.
18 wherefore neither the first apart from blood has been inaugurated.
Unde nec primum quidem sine sanguine dedicatum est.
19 When was being spoken for every commandment according to (the *no*) law under Moses to all the people, having taken the blood of calves and (*no*) of goats with water and wool scarlet and hyssop, itself both the book and all the people he sprinkled
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 which commanded unto you God;
dicens: Hic sanguis testamenti, quod mandavit ad vos Deus.
21 And the tabernacle then and all the vessels of the ministry with blood likewise he sprinkled.
Etiam tabernaculum, et omnia vasa ministerii sanguine similiter aspersit:
22 And almost with blood all things are purified according to the law and apart from blood-shedding not there is forgiveness.
Et omnia pene in sanguine secundum legem mundantur: et sine sanguinis effusione non fit remissio.
23 [It was] necessary then [for] the indeed representations of the [things] in the heavens with these to be purified themselves however the heavenly things with better sacrifices than these.
Necesse est ergo exemplaria quidem cælestium his mundari: ipsa autem cælestia melioribus hostiis quam istis.
24 Not for into made by hands has entered Holy [Places] (*k*) Christ, copies of the true [ones], but into itself heaven, now to appear in the presence of God for us;
Non enim in manufacta Sancta Iesus introivit exemplaria verorum: sed in ipsum cælum, ut appareat nunc vultui Dei pro nobis:
25 nor that repeatedly He may offer Himself, just as the high priest enters into the Holy [Places] every year with [the] blood of another;
Neque ut sæpe offerat semetipsum, quemadmodum Pontifex intrat in Sancta per singulos annos in sanguine alieno:
26 Otherwise it was necessary for Him repeatedly to have suffered from [the] foundation of [the] world, (now *N(k)O*) however once in [the] consummation of the ages for [the] putting away (*no*) of sin through the sacrifice of Himself He has been revealed. (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 in as much as it is apportioned to men once to die after then this [to face] judgment,
Et quemadmodum statutum est hominibus semel mori, post hoc autem iudicium:
28 so (also *no*) Christ once having been offered in order of many to bear [the] sins for a second time apart from sin will appear to those Him awaiting for salvation.
sic et Christus semel oblatus est ad multorum exhaurienda peccata: secundo sine peccato apparebit expectantibus se, in salutem.
