Hebrews 7
1 It was this Melchizedek, king of Salem, priest of God Most High, 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 It was to him that Abraham gave a tenth of everything. His name “Melchizedek” means “king of righteousness.” His other title is “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 He is without father, without mother, without ancestors, with neither beginning of days nor end of life. Instead, he resembles the Son of God, because he remains a priest forever.
sine patre, sine matre, sine genealogia, neque initium dierum, neque finem vitae habens, assimilatus autem Filio Dei, manet sacerdos in perpetuum.
4 See how great this man was to whom the patriarch Abraham gave a tenth of the things that he had taken in battle.
Intuemini autem quantus sit hic, cui et decimas dedit de praecipuis Abraham patriarcha.
5 The sons of Levi who receive the priesthood have a command from the law to collect tithes from the people, that is, from their brothers, even though they, too, have come from Abraham's body.
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 Melchizedek, whose descent was not traced from them, received tithes from Abraham, and blessed him, the one who had the promises.
Cuius autem generatio non annumeratur in eis, decimas sumpsit ab Abraham, et hunc, qui habebat repromissiones, benedixit.
7 There is no denying that the lesser person is blessed by the greater person.
Sine ulla autem contradictione, quod minus est, a meliore benedicitur.
8 In this case, mortal men receive tithes, but in that case it is testified that he lives on.
Et hic quidem, decimas morientes homines accipiunt: ibi autem contestatur, quia vivit.
9 And, in a manner of speaking, Levi, who received tithes, also paid tithes through Abraham,
Et (ut ita dictum sit) per Abraham, et Levi, qui decimas accepit, decimatus est:
10 because Levi was in the body of his ancestor when Melchizedek met Abraham.
adhuc enim in lumbis patris erat, quando obviavit ei Melchisedech.
11 Now if perfection were possible through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the manner of Melchizedek, and not be considered to be after the manner 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 is changed, the law must also be changed.
Translato enim sacerdotio, necesse est ut et legis translatio fiat.
13 For the one about whom these things are said belongs to another tribe, from which no one has ever served at the altar.
In quo enim haec dicuntur, de alia tribu est, de qua nullus altari praesto fuit.
14 Now clearly, it is from Judah that our Lord was born, a tribe that Moses never mentioned concerning priests.
Manifestum est enim quod ex Iuda ortus sit Dominus noster: in qua tribu nihil de sacerdotibus Moyses locutus est.
15 What we say is clearer yet if another priest arises in the likeness of Melchizedek.
Et amplius adhuc manifestum est: si secundum similitudinem Melchisedech exurgat alius sacerdos,
16 It was not based on the law of fleshly descent that he became a priest, but instead was based on the power of an everlasting life.
qui non secundum legem mandati carnalis factus est, sed secundum virtutem vitae insolubilis.
17 For scripture witnesses about him: “You are a priest forever after the manner of Melchizedek.” (aiōn g165)
Contestatur enim: Quoniam tu es sacerdos in aeternum, secundum ordinem Melchisedech. (aiōn g165)
18 For the former regulation is set aside because it is weak and useless,
Reprobatio quidem fit praecedentis mandati, propter infirmitatem eius, et inutilitatem:
19 (for the law made nothing perfect), and a better hope is introduced, through which we come near to God.
nihil enim ad perfectum adduxit lex: introductio vero melioris spei, per quam proximamus ad Deum.
20 And it was not without an oath! Others became priests without any oath,
Et quantum est non sine iureiurando (alii quidem sine iureiurando sacerdotes facti sunt,
21 but he became a priest when God said to him, “The Lord has sworn and he will not change his mind: 'You are 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 By this also Jesus has given the guarantee of a better covenant.
in tantum melioris testamenti sponsor factus est Iesus.
23 The former priests were many in number, since death prevented them from continuing in office.
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 Therefore he is also able to save completely those who approach God through him, because he always lives to intercede for them.
Unde et salvare in perpetuum potest accedens per semetipsum ad Deum: semper vivens ad interpellandum pro nobis.
26 For such a high priest is suitable for us. He is sinless, blameless, pure, separated from sinners, and has become higher than the heavens.
Talis enim decebat ut nobis esset pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior caelis factus:
27 He does not need, unlike the high priests, to offer up daily sacrifices, first for his own sins, and then for the sins of the people. He did this once for all, when he offered 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 as high priests men who have weaknesses. But the word of the oath, which came after the law, appointed a Son, who has been made perfect forever. (aiōn g165)
Lex enim homines constituit sacerdotes infirmitatem habentes: sermo autem iurisiurandi, qui post legem est, Filium in aeternum perfectum. (aiōn g165)
