Hebræos 9
1 Habuit quidem et prius justificationes culturæ, et Sanctum sæculare.
Now the first covenant had regulations for worship and also an earthly sanctuary.
2 Tabernaculum enim factum est primum, in quo erant candelabra, et mensa, et propositio panum, quæ dicitur Sancta.
A tabernacle was prepared. In its first room were the lampstand, the table, and the consecrated bread. This was called the Holy Place.
3 Post velamentum autem secundum, tabernaculum, quod dicitur Sancta sanctorum:
Behind the second curtain was a room called the Most Holy Place,
4 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,
containing the golden altar of incense and the gold-covered ark of the covenant. Inside the ark were the gold jar of manna, Aaron’s staff that had budded, and the stone tablets of the covenant.
5 superque eam erant cherubim gloriæ obumbrantia propitiatorium: de quibus non est modo dicendum per singula.
Above the ark were the cherubim of glory, overshadowing the mercy seat. But we cannot discuss these things in detail now.
6 His vero ita compositis, in priori quidem tabernaculo semper introibant sacerdotes, sacrificiorum officia consummantes:
When everything had been prepared in this way, the priests entered regularly into the first room to perform their sacred duties.
7 in secundo autem semel in anno solus pontifex non sine sanguine, quem offert pro sua et populi ignorantia:
But only the high priest entered the second room, and then only once a year, and never without blood, which he offered for himself and for the sins the people had committed in ignorance.
8 hoc significante Spiritu Sancto, nondum propalatam esse sanctorum viam, adhuc priore tabernaculo habente statum:
By this arrangement the Holy Spirit was showing that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing.
9 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,
It is an illustration for the present time, because the gifts and sacrifices being offered were unable to cleanse the conscience of the worshiper.
10 et variis baptismatibus, et justitiis carnis usque ad tempus correctionis impositis.
They consist only in food and drink and special washings—external regulations imposed until the time of reform.
11 Christus autem assistens pontifex futurorum bonorum, per amplius et perfectius tabernaculum, non manufactum, id est, non hujus creationis:
But when Christ came as high priest of the good things that have come, He went through the greater and more perfect tabernacle that is not made by hands and is not a part of this creation.
12 neque per sanguinem hircorum aut vitulorum, sed per proprium sanguinem introivit semel in Sancta, æterna redemptione inventa. (aiōnios g166)
He did not enter by the blood of goats and calves, but He entered the Most Holy Place once for all by His own blood, thus securing eternal redemption. (aiōnios g166)
13 Si enim sanguis hircorum et taurorum, et cinis vitulæ aspersus inquinatos sanctificat ad emundationem carnis:
For if the blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that their bodies are clean,
14 quanto magis sanguis Christi, qui per Spiritum Sanctum semetipsum obtulit immaculatum Deo, emundabit conscientiam nostram ab operibus mortuis, ad serviendum Deo viventi? (aiōnios g166)
how much more will the blood of Christ, who through the eternal Spirit offered Himself unblemished to God, purify our consciences from works of death, so that we may serve the living God! (aiōnios g166)
15 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)
Therefore Christ is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, now that He has died to redeem them from the transgressions committed under the first covenant. (aiōnios g166)
16 Ubi enim testamentum est, mors necesse est intercedat testatoris.
In the case of a will, it is necessary to establish the death of the one who made it,
17 Testamentum enim in mortuis confirmatum est: alioquin nondum valet, dum vivit qui testatus est.
because a will does not take effect until the one who made it has died; it cannot be executed while he is still alive.
18 Unde nec primum quidem sine sanguine dedicatum est.
That is why even the first covenant was not put into effect without blood.
19 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,
For when Moses had proclaimed every commandment of the law to all the people, he took the blood of calves and goats, along with water, scarlet wool, and hyssop, and sprinkled the scroll and all the people,
20 dicens: Hic sanguis testamenti, quod mandavit ad vos Deus.
saying, “This is the blood of the covenant, which God has commanded you to keep.”
21 Etiam tabernaculum et omnia vasa ministerii sanguine similiter aspersit.
In the same way, he sprinkled with blood the tabernacle and all the vessels used in worship.
22 Et omnia pene in sanguine secundum legem mundantur: et sine sanguinis effusione non fit remissio.
According to the law, in fact, nearly everything must be purified with blood, and without the shedding of blood there is no forgiveness.
23 Necesse est ergo exemplaria quidem cælestium his mundari: ipsa autem cælestia melioribus hostiis quam istis.
So it was necessary for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these.
24 Non enim in manufacta Sancta Jesus introivit exemplaria verorum: sed in ipsum cælum, ut appareat nunc vultui Dei pro nobis:
For Christ did not enter a man-made copy of the true sanctuary, but He entered heaven itself, now to appear on our behalf in the presence of God.
25 neque ut sæpe offerat semetipsum, quemadmodum pontifex intrat in Sancta per singulos annos in sanguine alieno:
Nor did He enter heaven to offer Himself again and again, as the high priest enters the Most Holy Place every year with blood that is not his own.
26 alioquin oportebat eum frequenter pati ab origine mundi: nunc autem semel in consummatione sæculorum, ad destitutionem peccati, per hostiam suam apparuit. (aiōn g165)
Otherwise, Christ would have had to suffer repeatedly since the foundation of the world. But now He has appeared once for all at the end of the ages to do away with sin by the sacrifice of Himself. (aiōn g165)
27 Et quemadmodum statutum est hominibus semel mori, post hoc autem judicium:
Just as man is appointed to die once, and after that to face judgment,
28 sic et Christus semel oblatus est ad multorum exhaurienda peccata: secundo sine peccato apparebit exspectantibus se, in salutem.
so also Christ was offered once to bear the sins of many; and He will appear a second time, not to bear sin, but to bring salvation to those who eagerly await Him.
