Hebræos 7
1 hic enim Melchisedech rex Salem sacerdos Dei summi qui obviavit Abrahae regresso a caede regum et benedixit ei
For this Melchizedek, king of Salem, cohen of God Most High, who met Abraham returning from the slaughter of the kings and blessed him,
2 cui decimas omnium divisit Abraham primum quidem qui interpretatur rex iustitiae deinde autem et rex Salem quod est rex pacis
to whom also Abraham divided "a tenth part of everything" (being first, by interpretation, king of righteousness, and then also king of Salem, which is king of peace;
3 sine patre sine matre sine genealogia neque initium dierum neque finem vitae habens adsimilatus autem Filio Dei manet sacerdos in perpetuum
without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a cohen continually.
4 intuemini autem quantus sit hic cui et decimam dedit de praecipuis Abraham patriarcha
Now consider how great this man was, to whom even Abraham, the patriarch, gave a tenth out of the most valuable plunder.
5 et quidem de filiis Levi sacerdotium accipientes mandatum habent decimas sumere a populo secundum legem id est a fratribus suis quamquam et ipsi exierunt de lumbis Abrahae
They indeed of the sons of Levi who became cohanim have a commandment to take tithes of the people according to the Law, that is, of their brothers, though these have come out of the body of Abraham,
6 cuius autem generatio non adnumeratur in eis decimas sumpsit Abraham et hunc qui habebat repromissiones benedixit
but he whose genealogy is not counted from them has accepted tithes from Abraham, and has blessed him who has the promises.
7 sine ulla autem contradictione quod minus est a meliore benedicitur
But without any dispute the lesser is blessed by the greater.
8 et hic quidem decimas morientes homines accipiunt ibi autem contestatus quia vivit
Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives.
9 et ut ita dictum sit per Abraham et Levi qui decimas accipit decimatus est
We can say that through Abraham even Levi, who receives tithes, has paid tithes,
10 adhuc enim in lumbis patris erat quando obviavit ei Melchisedech
for he was yet in the body of his father when Melchizedek met him.
11 si ergo consummatio per sacerdotium leviticum erat populus enim sub ipso legem accepit quid adhuc necessarium secundum ordinem Melchisedech alium surgere sacerdotem et non secundum ordinem Aaron dici
Now if there was perfection through the Levitical system of cohanim (for under it the people have received the law), what further need was there for another cohen to arise after the order of Melchizedek, and not be called after the order of Aaron?
12 translato enim sacerdotio necesse est ut et legis translatio fiat
For the system of cohanim being changed, there is of necessity a change made also in the law.
13 in quo enim haec dicuntur de alia tribu est de qua nullus altario praesto fuit
For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar.
14 manifestum enim quod ex Iuda ortus sit Dominus noster in qua tribu nihil de sacerdotibus Moses locutus est
For it is evident that our Lord has sprung out of Judah, about which tribe Moses spoke nothing concerning cohanim.
15 et amplius adhuc manifestum est si secundum similitudinem Melchisedech exsurgit alius sacerdos
This is yet more abundantly evident, if after the likeness of Melchizedek there arises another cohen,
16 qui non secundum legem mandati carnalis factus est sed secundum virtutem vitae insolubilis
who has been made, not after the law of a fleshly commandment, but after the power of an endless life:
for it is testified, "You are a cohen forever, according to the order of Melchizedek." (aiōn g165)
18 reprobatio quidem fit praecedentis mandati propter infirmitatem eius et inutilitatem
For there is an annulling of a foregoing commandment because of its weakness and uselessness
19 nihil enim ad perfectum adduxit lex introductio vero melioris spei per quam proximamus ad Deum
(for the law made nothing perfect), and a bringing in of a better hope, through which we draw near to God.
20 et quantum est non sine iureiurando alii quidem sine iureiurando sacerdotes facti sunt
Inasmuch as he was not made cohen without the taking of an oath,
21 hic autem cum iureiurando per eum qui dixit ad illum iuravit Dominus et non paenitebit tu es sacerdos in aeternum (aiōn g165)
for they indeed have been made cohanim without an oath, but he with an oath by him that says of him, "The Lord swore and will not change his mind, 'You are a cohen forever, according to the order of Melchizedek.'" (aiōn g165)
22 in tantum melioris testamenti sponsor factus est Iesus
Accordingly Yeshua has become the guarantor of a better covenant.
23 et alii quidem plures facti sunt sacerdotes idcirco quod morte prohiberentur permanere
Many, indeed, have been made cohanim, because they are hindered from continuing by death.
But he, because he lives forever, has his position as cohen permanently. (aiōn g165)
25 unde et salvare in perpetuo potest accedentes per semet ipsum ad Deum semper vivens ad interpellandum pro eis
Therefore he is also able to save completely those who draw near to God through him, seeing that he lives forever to make intercession for them.
26 talis enim decebat ut nobis esset pontifex sanctus innocens inpollutus segregatus a peccatoribus et excelsior caelis factus
For such a cohen hagadol was indeed fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;
27 qui non habet cotidie necessitatem quemadmodum sacerdotes prius pro suis delictis hostias offerre deinde pro populi hoc enim fecit semel se offerendo
who does not need, like those cohanim gedolim, to offer up sacrifices daily, first for his own sins, and then for those 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 men as cohanim gedolim who have weakness, but the word of the oath which came after the Law appoints a Son forever who has been perfected. (aiōn g165)
