Hebræos 7
1 Hic enim Melchisedech, rex Salem, sacerdos Dei summi, qui obviavit Abrahæ regresso a cæde regum, et benedixit ei:
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;
2 cui et decimas omnium divisit Abraham: primum quidem qui interpretatur rex iustitiæ: deinde autem et rex Salem, quod est, rex pacis,
To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;
3 sine patre, sine matre, sine genealogia, neque initium dierum, neque finem vitæ habens, assimilatus autem Filio Dei, manet sacerdos in perpetuum.
Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like to the Son of God; stays a priest continually.
4 Intuemini autem quantus sit hic, cui et decimas dedit de præcipuis Abraham patriarcha.
Now consider how great this man was, to whom even the patriarch Abraham gave the tenth of the spoils.
5 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 Abrahæ.
And truly they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brothers, though they come out of the loins of Abraham:
6 Cuius autem generatio non annumeratur in eis, decimas sumpsit ab Abraham, et hunc, qui habebat repromissiones, benedixit.
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.
7 Sine ulla autem contradictione, quod minus est, a meliore benedicitur.
And without all contradiction the less is blessed of the better.
8 Et hic quidem, decimas morientes homines accipiunt: ibi autem contestatur, quia vivit.
And here men that die receive tithes; but there he receives them, of whom it is witnessed that he lives.
9 Et (ut ita dictum sit) per Abraham, et Levi, qui decimas accepit, decimatus est:
And as I may so say, Levi also, who receives tithes, paid tithes in Abraham.
10 adhuc enim in lumbis patris erat, quando obviavit ei Melchisedech.
For he was yet in the loins of his father, when Melchisedec met him.
11 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?
If therefore perfection were by the Levitical priesthood, (for under it the people received the law, ) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
12 Translato enim sacerdotio, necesse erat ut et legis translatio fiat.
For the priesthood being changed, there is made of necessity a change also of the law.
13 In quo enim hæc dicuntur, de alia tribu est, de qua nullus altari præsto fuit.
For he of whom these things are spoken pertains to another tribe, of which no man gave attendance at the altar.
14 Manifestum est enim quod ex Iuda ortus sit Dominus noster: in qua tribu nihil de sacerdotibus Moyses locutus est.
For it is evident that our Lord sprang out of Juda; of which tribe Moses spoke nothing concerning priesthood.
15 Et amplius adhuc manifestum est: si secundum similitudinem Melchisedech exurgat alius sacerdos,
And it is yet far more evident: for that after the similitude of Melchisedec there rises another priest,
16 qui non secundum legem mandati carnalis factus est, sed secundum virtutem vitæ insolubilis.
Who is made, not after the law of a carnal commandment, but after the power of an endless life.
For he testifies, You are a priest for ever after the order of Melchisedec. (aiōn g165)
18 Reprobatio quidem fit præcedentis mandati, propter infirmitatem eius, et inutilitatem:
For there is truly a cancellation of the commandment going before for the weakness and unprofitableness thereof.
19 nihil enim ad perfectum adduxit lex: introductio vero melioris spei, per quam proximamus ad Deum.
For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw near to God.
20 Et quantum est non sine iureiurando (alii quidem sine iureiurando sacerdotes facti sunt,
And inasmuch as not without an oath he was made priest:
21 hic autem cum iureiurando per eum, qui dixit ad illum: Iuravit Dominus, et non pœnitebit eum: tu es sacerdos in æternum): (aiōn g165)
(For those priests were made without an oath; but this with an oath by him that said to him, The Lord swore and will not repent, You are a priest for ever after the order of Melchisedec: ) (aiōn g165)
22 in tantum melioris testamenti sponsor factus est Iesus.
By so much was Jesus made a surety of a better testament.
23 Et alii quidem plures facti sunt sacerdotes, idcirco quod morte prohiberentur permanere:
And they truly were many priests, because they were not suffered to continue by reason of death:
But this man, because he continues ever, has an unchangeable priesthood. (aiōn g165)
25 Unde et salvare in perpetuum potest accedentes per semetipsum ad Deum: semper vivens ad interpellandum pro nobis.
Why he is able also to save them to the uttermost that come to God by him, seeing he ever lives to make intercession for them.
26 Talis enim decebat ut nobis esset pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior cælis factus:
For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
27 qui non habet necessitatem quotidie, quemadmodum sacerdotes, prius pro suis delictis hostias offerre, deinde pro populi: hoc enim fecit semel, seipsum offerendo.
Who needs not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.
28 Lex enim homines constituit sacerdotes infirmitatem habentes: sermo autem iurisiurandi, qui post legem est, Filium in æternum perfectum. (aiōn g165)
For the law makes men high priests which have infirmity; but the word of the oath, which was since the law, makes the Son, who is consecrated for ever more. (aiōn g165)
