Hebræos 7
1 Hic enim Melchisedech, rex Salem, sacerdos Dei summi, qui obviavit Abrahae regresso a caede regum, et benedixit ei:
Now this Melchizedek was king of Salem and priest of God Most High. When Abraham was returning from the slaughter of the kings, Melchizedek met him and blessed him,
2 cui et decimas omnium divisit Abraham: primum quidem qui interpretatur rex iustitiae: deinde autem et rex Salem, quod est, rex pacis,
and Abraham gave him a tenth of all the spoils. His name means “king of righteousness,” but he is also “king of Salem,” which means, “king of peace.”
3 sine patre, sine matre, sine genealogia, neque initium dierum, neque finem vitae habens, assimilatus autem Filio Dei, manet sacerdos in perpetuum.
He is without father, without mother, and without genealogy; there is no beginning to his days or end to his life. But resembling the Son of God, he remains a priest forever.
4 Intuemini autem quantus sit hic, cui et decimas dedit de praecipuis Abraham patriarcha.
Consider how great this man must be, that even Abraham the patriarch gave him a 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 Abrahae.
Now the law commands the sons of Levi who receive the priestly office to collect tithes from the people, that is, their brothers, even though their brothers are also descended from Abraham.
6 Cuius autem generatio non annumeratur in eis, decimas sumpsit ab Abraham, et hunc, qui habebat repromissiones, benedixit.
But Melchizedek, who was not among the descendants of Levi, received a tithe from Abraham. He also blessed Abraham, who had received the promises.
7 Sine ulla autem contradictione, quod minus est, a meliore benedicitur.
It is beyond all dispute that the inferior is blessed by the superior.
8 Et hic quidem, decimas morientes homines accipiunt: ibi autem contestatur, quia vivit.
In the one case, tithes are received by mortal men, but in the other case, they are received by one who is attested to be living.
9 Et (ut ita dictum sit) per Abraham, et Levi, qui decimas accepit, decimatus est:
One might even say that Levi himself, who receives tithes, paid tithes through Abraham.
10 adhuc enim in lumbis patris erat, quando obviavit ei Melchisedech.
For Levi was still in the loins of his ancestor Abraham when Melchizedek 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?
Now if perfection had been attainable through the Levitical priesthood (for under this priesthood the people received the law), what further need would there have been for another priest to arise according to the order of Melchizedek rather than the order 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 haec dicuntur, de alia tribu est, de qua nullus altari praesto fuit.
Now he of whom these things are spoken belongs to a different tribe, from which no one has ever served 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 clear that our Lord arose from Judah, and in connection with that tribe Moses said nothing about priesthood.
15 Et amplius adhuc manifestum est: si secundum similitudinem Melchisedech exurgat alius sacerdos,
Now this point becomes even more clear when there arises another priest like Melchizedek,
16 qui non secundum legem mandati carnalis factus est, sed secundum virtutem vitae insolubilis.
one who has become a priest, not through a legal requirement concerning physical descent, but through the power of an endless life.
For God testifies, “Yoʋ are a priest forever according to the order of Melchizedek.” (aiōn g165)
18 Reprobatio quidem fit praecedentis mandati, propter infirmitatem eius, et inutilitatem:
The former commandment is set aside because of its weakness and ineffectiveness
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, by which we draw near to God.
20 Et quantum est non sine iureiurando (alii quidem sine iureiurando sacerdotes facti sunt,
And none of this happened without an oath. Aaron's descendants become priests without an oath,
21 hic autem cum iureiurando per eum, qui dixit ad illum: Iuravit Dominus, et non poenitebit eum: tu es sacerdos in aeternum): (aiōn g165)
but Jesus was made a priest with an oath by the one who said to him, “The Lord has sworn and will not change his mind, ‘Yoʋ are a priest forever according to the order of Melchizedek.’” (aiōn g165)
22 in tantum melioris testamenti sponsor factus est Iesus.
Accordingly, Jesus has become the guarantor of a better covenant.
23 Et alii quidem plures facti sunt sacerdotes secundum legem, idcirco quod morte prohiberentur permanere:
Now the former priests were many in number, because they were prevented by death from continuing in office;
but because Jesus continues forever, he has a permanent priesthood. (aiōn g165)
25 Unde et salvare in perpetuum potest accedens per semetipsum ad Deum: semper vivens ad interpellandum pro nobis.
Therefore he is able to save to the uttermost those who come to 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 caelis factus:
It was fitting for us to have such a high priest, one who is holy, innocent, undefiled, separated from sinners, and exalted above 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 has no need, like the other high priests, to offer up daily sacrifices, first for his own sins, and then for the sins of the people. For he did this once for all when he offered up himself.
28 Lex enim homines constituit sacerdotes infirmitatem habentes: sermo autem iurisiurandi, qui post legem est, Filium in aeternum perfectum. (aiōn g165)
For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son, who has been made perfect forever. (aiōn g165)
