Hebræos 9
1 Habuit quidem et prius justificationes culturæ, et Sanctum sæculare.
Now even the first Covenant had regulations for divine worship, and had also its sanctuary--a sanctuary belonging to this world.
2 Tabernaculum enim factum est primum, in quo erant candelabra, et mensa, et propositio panum, quæ dicitur Sancta.
For a sacred tent was constructed--the outer one, in which were the lamp and the table and the presented loaves; and this is called the Holy place.
3 Post velamentum autem secundum, tabernaculum, quod dicitur Sancta sanctorum:
And behind the second veil was a sacred tent called the Holy of holies.
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,
This had a censer of gold, and the ark of the Covenant lined with gold and completely covered with gold, and in it were a gold vase which held the manna, and Aaron's rod which budded and the tables of the Covenant.
5 superque eam erant cherubim gloriæ obumbrantia propitiatorium: de quibus non est modo dicendum per singula.
And above the ark were the Cherubim denoting God's glorious presence and overshadowing the Mercy-seat. But I cannot now speak about all these in detail.
6 His vero ita compositis, in priori quidem tabernaculo semper introibant sacerdotes, sacrificiorum officia consummantes:
These arrangements having long been completed, the priests, when conducting the divine services, continually enter the outer tent.
7 in secundo autem semel in anno solus pontifex non sine sanguine, quem offert pro sua et populi ignorantia:
But into the second, the High Priest goes only on one day of the year, and goes alone, taking with him blood, which he offers on his own behalf and on account of the sins which the people have ignorantly committed.
8 hoc significante Spiritu Sancto, nondum propalatam esse sanctorum viam, adhuc priore tabernaculo habente statum:
And the lesson which the Holy Spirit teaches is this--that the way into the true Holy place is not yet open so long as the outer tent still remains in existence.
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,
And this is a figure--for the time now present--answering to which both gifts and sacrifices are offered, unable though they are to give complete freedom from sin to him who ministers.
10 et variis baptismatibus, et justitiis carnis usque ad tempus correctionis impositis.
For their efficacy depends only on meats and drinks and various washings, ceremonies pertaining to the body and imposed until a time of reformation.
11 Christus autem assistens pontifex futurorum bonorum, per amplius et perfectius tabernaculum, non manufactum, id est, non hujus creationis:
But Christ appeared as a High Priest of the blessings that are soon to come by means of the greater and more perfect Tent of worship, a tent which has not been built with hands--that is to say does not belong to this material creation--
12 neque per sanguinem hircorum aut vitulorum, sed per proprium sanguinem introivit semel in Sancta, æterna redemptione inventa. (aiōnios g166)
and once for all entered the Holy place, taking with Him not the blood of goats and calves, but His own blood, and thus procuring eternal redemption for us. (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 sprinkling those who have contracted defilement make them holy so as to bring about ceremonial purity,
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 certainly shall the blood of Christ, who strengthened by the eternal Spirit offered Himself to God, free from blemish, purify your consciences from lifeless works for you to serve the ever-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)
And because of this He is the negotiator of a new Covenant, in order that, since a life has been given in atonement for the offences committed under the first Covenant, those who have been called may receive the eternal inheritance which has been promised to them. (aiōnios g166)
16 Ubi enim testamentum est, mors necesse est intercedat testatoris.
For where there is a legal 'will,' there must also be a death brought forward in evidence--the death of him who made it.
17 Testamentum enim in mortuis confirmatum est: alioquin nondum valet, dum vivit qui testatus est.
And a will is only of force in the case of a deceased person, being never of any avail so long as he who made it lives.
18 Unde nec primum quidem sine sanguine dedicatum est.
Accordingly we find that the first Covenant was not inaugurated 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 to all the people every commandment contained in the Law, he took the blood of the calves and of the goats and with them water, scarlet wool and hyssop, and sprinkled both the book itself and all the people,
20 dicens: Hic sanguis testamenti, quod mandavit ad vos Deus.
saying, "This is the blood which confirms the Covenant that God has made binding upon you."
21 Etiam tabernaculum et omnia vasa ministerii sanguine similiter aspersit.
And in the same way he also sprinkled blood upon the Tent of worship and upon all the vessels used in the ministry.
22 Et omnia pene in sanguine secundum legem mundantur: et sine sanguinis effusione non fit remissio.
Indeed we may almost say that in obedience to the Law everything is sprinkled with blood, and that apart from the outpouring of blood there is no remission of sins.
23 Necesse est ergo exemplaria quidem cælestium his mundari: ipsa autem cælestia melioribus hostiis quam istis.
It was needful therefore that the copies of the things in Heaven should be cleansed in this way, but that the heavenly things themselves should be cleansed with more costly sacrifices.
24 Non enim in manufacta Sancta Jesus introivit exemplaria verorum: sed in ipsum cælum, ut appareat nunc vultui Dei pro nobis:
For not into a Holy place built by men's hands--a mere copy of the reality--did Christ enter, but He entered Heaven itself, now to appear in the presence of God on our behalf.
25 neque ut sæpe offerat semetipsum, quemadmodum pontifex intrat in Sancta per singulos annos in sanguine alieno:
Nor did He enter for the purpose of many times offering Himself in sacrifice, just as the High Priest enters the Holy place, year after year, taking with him blood 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)
In that case Christ would have needed to suffer many times, from the creation of the world onwards; but as a matter of fact He has appeared once for all, at the Close of the Ages, in order to do away with sin by the sacrifice of Himself. (aiōn g165)
27 Et quemadmodum statutum est hominibus semel mori, post hoc autem judicium:
And since it is reserved for all mankind once to die, and afterwards to be judged;
28 sic et Christus semel oblatus est ad multorum exhaurienda peccata: secundo sine peccato apparebit exspectantibus se, in salutem.
so the Christ also, having been once offered in sacrifice in order that He might bear the sins of many, will appear a second time, separated from sin, to those who are eagerly expecting Him, to make their salvation complete.
