Abaebbulaniya 7
1 Merukizeddeeki yali kabaka w’e Ssaalemi, era yali kabona wa Katonda Ali Waggulu Ennyo. Ibulayimu bwe yali ng’ava mu lutalo mwe yattira bakabaka, Merukizeddeeki n’amusisinkana, n’amusabira omukisa.
It was this Melchizedek, King of Salem and Priest of the Most High God, who met Abraham returning from the slaughter of the kings, and gave him his blessing;
2 Ne Ibulayimu n’awa Merukizeddeeki ekitundu eky’ekkumi ekya byonna bye yanyaga. Okusooka erinnya Merukizeddeeki litegeeza nti Kabaka ow’Obutuukirivu. Ate era litegeeza kabaka w’e Ssaalemi ekitegeeza nti ye kabaka ow’emirembe.
and it was to him that Abraham allotted a tithe of all the spoil. The meaning of his name is ‘King of Righteousness,’ and besides that, he was also King of Salem, which means ‘King of Peace.’
3 Merukizeddeeki taliiko kitaawe oba nnyina. Ennaku ze teziriiko ntandikwa wadde enkomerero, era n’obulamu bwe tebukoma. Asigala kabona emirembe gyonna, ng’Omwana wa Katonda.
There is no record of his father, or mother, or lineage, nor again of any beginning of his days, or end of his life. In this he resembles the Son of God, and stands before us as a priest whose priesthood is continuous.
4 Kale mulabe Merukizeddeeki oyo nga bwe yali omukulu! Ibulayimu jjajjaffe yamuwa ekimu eky’ekkumi ekya byonna bye yanyaga.
Consider, then the importance of this Melchizedek, to whom even the Patriarch Abraham himself gave a tithe of the choicest spoils.
5 N’abo abazzukulu ba Leevi abaaweebwa obwakabona, balagirwa okusoloozanga ekimu eky’ekkumi ng’etteeka bwe ligamba, newaakubadde nga baava mu ntumbwe za Ibulayimu, kwe kugamba nti nabo baganda baabwe.
Those descendants of Levi, who are from time to time appointed to the priesthood, are directed to collect tithes from the people in accordance with the Law — that is from their own Brothers, although they also are descended from Abraham.
6 Naye oyo ataabalibwa mu kika kyabwe, yafuna ekimu eky’ekkumi okuva eri Ibulayimu, Merukizeddeeki n’asabira omukisa oyo eyalina ebyasuubizibwa.
But Melchizedek, although not of this lineage, received tithes from Abraham, and gave his blessing to the very man who had God’s promises.
7 Tewali kubuusabuusa omukulu y’asabira omuto omukisa.
Now no one can dispute that it is the superior who blesses the inferior.
8 Mu ngeri emu, ekimu eky’ekkumi kiweebwa eri abantu abafa, naye mu ngeri endala, kiweebwa eri oyo akakasibwa nga mulamu.
In the one case the tithes are received by mortal men; in the other case by one about whom there is the statement that his life still continues.
9 Noolwekyo ka tugambe nti okuyita mu Ibulayimu, ne Leevi aweebwa ekimu eky’ekkumi, naye yawaayo ekimu eky’ekkumi.
Moreover, in a sense, even Levi, who is the receiver of the tithes, has, through Abraham, paid tithes;
10 Yali akyali mu ntumbwe za jjajjaawe, Merukizeddeeki bwe yamusisinkana.
for Levi was still in the body of his ancestor when Melchizedek met Abraham.
11 Kale singa okutuukirira kwaliwo lwa bwakabona obw’Ekileevi, kubanga abantu baaweebwa amateeka nga gasinzira ku bwo, kiki ekyetaaza kabona omulala okuva mu lubu lwa Merukizeddeeki, mu kifo ky’okuva mu lubu lwa Alooni?
If, then, Perfection had been attainable through the Levitical priesthood — and it was under this priesthood that the people received the Law — why was it still necessary that a priest of a different order should appear, a priest of the order of Melchizedek and not of the order of Aaron?
12 Kubanga bwe wabaawo okukyusibwa mu bwakababona, era kiba kyetaagisa n’okukyusa mu mateeka.
With the change of the priesthood a change of the Law became a necessity.
13 Oyo ayogerwako ebigambo ebyo wa kika kirala omutaavanga muntu eyali aweerezaako ku Kyoto.
And he of whom all this is said belonged to quite a different tribe, no member of which has ever served at the altar.
14 Kubanga kimanyiddwa nga Mukama waffe yava mu Yuda ekika Musa ky’ataayogerako bigambo bya bwakabona.
For it is plain that our Lord had sprung from the tribe of Judah, though of that tribe Moses said nothing about their being priests.
15 Era kitegeerekeka nga wazeewo Kabona omulala mu kifaananyi kya Merukizeddeeki,
All this becomes even yet plainer when we remember that a new priest has appeared, resembling Melchizedek,
16 atassibwawo ng’amateeka ag’ebiragiro eby’omubiri bwe gali, wabula ng’amaanyi bwe gali ag’obulamu obutaggwaawo.
and that he was appointed, not under a Law regulating only earthly matters, but by virtue of a life beyond the reach of death;
17 Kubanga Kristo ayogerwako nti, “Oli kabona okutuusa emirembe gyonna ng’olubu lwa Merukizeddeeki bwe luli.” (aiōn g165)
for that is the meaning of the declaration — ‘Thou art for all time a priest of the order of Melchizedek.’ (aiōn g165)
18 Ekiragiro ekyasooka kijjululwa olw’obunafu n’olw’obutagasa bwakyo,
On the one hand, we have the abolition of a previous regulation as being both inefficient and useless
19 kubanga amateeka tegaliiko kye gatuukiriza, wabula essubi erisinga obulungi, mwe tuyita okusemberera Katonda.
(for the Law never brought anything to perfection); and, on the other hand, we have the introduction of a better hope, which enables us to draw near to God.
20 Era kino tekyakolebwa watali kirayiro. Waliwo abaafuulibwa bakabona awatali kirayiro,
Then again, the appointment of this new priest was ratified by an oath, which is not so with the Levitical priests,
21 naye ye yafuulibwa kabona mu kirayiro, ng’ayita mu oyo amwogerako nti, “Mukama yalayira era tagenda kwejjusa: ‘Oli kabona emirembe gyonna.’” (aiōn g165)
but his appointment was ratified by an oath, when God said to him — ‘The Lord has sworn, and will not change, “Thou art a priest for all time.”’ (aiōn g165)
22 Yesu kyeyava afuuka omuyima w’endagaano esinga obulungi.
And the oath shows the corresponding superiority of the Covenant of which Jesus is appointed the surety.
23 Bangi abaafuulibwa bakabona kubanga baafanga ne basikirwa.
Again, new Levitical priests are continually being appointed, because death prevents their remaining in office;
but Jesus remains for all time, and therefore the priesthood that he holds is never liable to pass to another. (aiōn g165)
25 Era kyava ayinza okulokolera ddala abajja eri Katonda ku bubwe, kubanga abeera mulamu ennaku zonna okubawolereza.
And that is why he is able to save perfectly those who come to God through him, living for ever, as he does, to intercede of their behalf.
26 Noolwekyo Kabona Asinga Obukulu afaanana bw’atyo ye yatusaanira, omutukuvu, ataliiko musango, wadde ebbala, eyayawulibwa okuva ku abo abalina ebibi, era eyagulumizibwa okusinga eggulu,
This was the High Priest that we needed — holy, innocent, spotless, withdrawn from sinners, exalted above the highest Heaven,
27 ataliiko kye yeetaaga ekya buli lunaku, nga bakabona abakulu abalala, okusooka okuwangayo ssaddaaka olw’ebibi bye ye, n’oluvannyuma olw’ebyo eby’abantu abalala. Ekyo yakikola omulundi gumu, bwe yeewaayo yennyini.
one who has no need to offer sacrifices daily as those High Priests have, first for their own sins, and then for those of the People. For this he did once and for all, when he offered himself as the sacrifice.
28 Amateeka gaalondanga abantu okuba Bakabona Abasinga Obukulu n’obunafu bwabwe, naye ekigambo eky’ekirayiro, ekyaddirira amateeka, kironda Omwana eyatuukirira okutuusa emirembe gyonna. (aiōn g165)
The Law appoints as High Priests men who are liable to infirmity, but the words of God’s oath, which was later than the Law, name the Son as, for all time, the perfect Priest. (aiōn g165)
