Hebræos 7
1 Hic enim Melchisedech, rex Salem, sacerdos Dei summi, qui obviavit Abrahæ regresso a cæde regum, et benedixit ei:
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.
2 cui et decimas omnium divisit Abraham: primum quidem qui interpretatur rex justitiæ: deinde autem et rex Salem, quod est, rex pacis,
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.”
3 sine patre, sine matre, sine genealogia, neque initium dierum, neque finem vitæ habens, assimilatus autem Filio Dei, manet sacerdos in perpetuum.
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.
4 Intuemini autem quantus sit hic, cui et decimas dedit de præcipuis Abraham patriarcha.
See how great this man was to whom the patriarch Abraham gave a tenth of the things that he had taken in battle.
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.
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.
6 Cujus autem generatio non annumeratur in eis, decimas sumpsit ab Abraham, et hunc, qui habebat repromissiones, benedixit.
But Melchizedek, whose descent was not traced from them, received tithes from Abraham, and blessed him, the one who had the promises.
7 Sine ulla autem contradictione, quod minus est, a meliore benedicitur.
There is no denying that the lesser person is blessed by the greater person.
8 Et hic quidem, decimas morientes homines accipiunt: ibi autem contestatur, quia vivit.
In this case, mortal men receive tithes, but in that case it is testified that he lives on.
9 Et (ut ita dictum sit) per Abraham, et Levi, qui decimas accepit, decimatus est:
And, in a manner of speaking, Levi, who received tithes, also paid tithes through Abraham,
10 adhuc enim in lumbis patris erat, quando obviavit ei Melchisedech.
because Levi was in the body of his ancestor when Melchizedek met Abraham.
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?
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?
12 Translato enim sacerdotio, necesse est ut et legis translatio fiat.
For when the priesthood is changed, the law must also be changed.
13 In quo enim hæc dicuntur, de alia tribu est, de qua nullus altari præsto fuit.
For the one about whom these things are said belongs to another tribe, from which no one has ever served at the altar.
14 Manifestum est enim quod ex Juda ortus sit Dominus noster: in qua tribu nihil de sacerdotibus Moyses locutus est.
Now clearly, it is from Judah that our Lord was born, a tribe that Moses never mentioned concerning priests.
15 Et amplius adhuc manifestum est: si secundum similitudinem Melchisedech exsurgat alius sacerdos,
What we say is clearer yet if another priest arises in the likeness of Melchizedek.
16 qui non secundum legem mandati carnalis factus est, sed secundum virtutem vitæ insolubilis.
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.
For scripture witnesses about him: “You are a priest forever after the manner of Melchizedek.” (aiōn g165)
18 Reprobatio quidem fit præcedentis mandati, propter infirmitatem ejus, et inutilitatem:
For the former regulation is set aside because it is weak and useless,
19 nihil enim ad perfectum adduxit lex: introductio vero melioris spei, per quam proximamus ad Deum.
(for the law made nothing perfect), and a better hope is introduced, through which we come near to God.
20 Et quantum est non sine jurejurando (alii quidem sine jurejurando sacerdotes facti sunt,
And it was not without an oath! Others became priests without any oath,
21 hic autem cum jurejurando per eum, qui dixit ad illum: Juravit Dominus, et non pœnitebit eum: tu es sacerdos in æternum): (aiōn g165)
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)
22 in tantum melioris testamenti sponsor factus est Jesus.
By this also Jesus has given the guarantee of a better covenant.
23 Et alii quidem plures facti sunt sacerdotes, idcirco quod morte prohiberentur permanere:
The former priests were many in number, since death prevented them from continuing in office.
But because Jesus continues to live forever, he has a permanent priesthood. (aiōn g165)
25 Unde et salvare in perpetuum potest accedentes per semetipsum ad Deum: semper vivens ad interpellandum pro nobis.
Therefore he is also able to save completely those who approach God through him, because he always lives to intercede for them.
26 Talis enim decebat ut nobis esset pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior cælis factus:
For such a high priest is suitable for us. He is sinless, blameless, pure, separated from sinners, and has become 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.
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.
28 Lex enim homines constituit sacerdotes infirmitatem habentes: sermo autem jurisjurandi, qui post legem est, Filium in æternum perfectum. (aiōn g165)
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)
