Hebrews 7
1 For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him,
Hic enim Melchisedech, rex Salem, sacerdos Dei summi, qui obviavit Abrahæ regresso a cæde regum, et benedixit ei:
2 to whom also Abraham divided a tenth part of all (being first, by interpretation, “king of righteousness”, and then also “king of Salem”, which means “king of peace”,
cui et decimas omnium divisit Abraham: primum quidem qui interpretatur rex justitiæ: deinde autem et rex Salem, quod est, rex pacis,
3 without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a priest continually.
sine patre, sine matre, sine genealogia, neque initium dierum, neque finem vitæ habens, assimilatus autem Filio Dei, manet sacerdos in perpetuum.
4 Now consider how great this man was, to whom even Abraham the patriarch gave a tenth out of the best plunder.
Intuemini autem quantus sit hic, cui et decimas dedit de præcipuis Abraham patriarcha.
5 They indeed of the sons of Levi who receive the priest’s office have a commandment to take tithes from the people according to the law, that is, of their brothers, though these have come out of the body of Abraham,
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 Abrahæ.
6 but he whose genealogy is not counted from them has accepted tithes from Abraham, and has blessed him who has the promises.
Cujus autem generatio non annumeratur in eis, decimas sumpsit ab Abraham, et hunc, qui habebat repromissiones, benedixit.
7 But without any dispute the lesser is blessed by the greater.
Sine ulla autem contradictione, quod minus est, a meliore benedicitur.
8 Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives.
Et hic quidem, decimas morientes homines accipiunt: ibi autem contestatur, quia vivit.
9 We can say that through Abraham even Levi, who receives tithes, has paid tithes,
Et (ut ita dictum sit) per Abraham, et Levi, qui decimas accepit, decimatus est:
10 for he was yet in the body of his father when Melchizedek met him.
adhuc enim in lumbis patris erat, quando obviavit ei Melchisedech.
11 Now if perfection was through the Levitical priesthood (for under it the people have received the law), what further need was there for another priest to arise after the order of Melchizedek, and not be called after the order of Aaron?
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?
12 For the priesthood being changed, there is of necessity a change made also in the law.
Translato enim sacerdotio, necesse est ut et legis translatio fiat.
13 For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar.
In quo enim hæc dicuntur, de alia tribu est, de qua nullus altari præsto fuit.
14 For it is evident that our Lord has sprung out of Judah, about which tribe Moses spoke nothing concerning priesthood.
Manifestum est enim quod ex Juda ortus sit Dominus noster: in qua tribu nihil de sacerdotibus Moyses locutus est.
15 This is yet more abundantly evident, if after the likeness of Melchizedek there arises another priest,
Et amplius adhuc manifestum est: si secundum similitudinem Melchisedech exsurgat alius sacerdos,
16 who has been made, not after the law of a fleshly commandment, but after the power of an endless life;
qui non secundum legem mandati carnalis factus est, sed secundum virtutem vitæ insolubilis.
17 for it is testified, “You are a priest forever, according to the order of Melchizedek.” (aiōn g165)
Contestatur enim: Quoniam tu es sacerdos in æternum, secundum ordinem Melchisedech. (aiōn g165)
18 For there is an annulling of a foregoing commandment because of its weakness and uselessness
Reprobatio quidem fit præcedentis mandati, propter infirmitatem ejus, et inutilitatem:
19 (for the law made nothing perfect), and a bringing in of a better hope, through which we draw near to God.
nihil enim ad perfectum adduxit lex: introductio vero melioris spei, per quam proximamus ad Deum.
20 Inasmuch as he was not made priest without the taking of an oath
Et quantum est non sine jurejurando (alii quidem sine jurejurando sacerdotes facti sunt,
21 (for they indeed have been made priests 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 priest forever, according to the order of Melchizedek.’” (aiōn g165)
hic autem cum jurejurando per eum, qui dixit ad illum: Juravit Dominus, et non pœnitebit eum: tu es sacerdos in æternum): (aiōn g165)
22 By so much, Jesus has become the guarantee of a better covenant.
in tantum melioris testamenti sponsor factus est Jesus.
23 Many, indeed, have been made priests, because they are hindered from continuing by death.
Et alii quidem plures facti sunt sacerdotes, idcirco quod morte prohiberentur permanere:
hic autem eo quod maneat in æternum, sempiternum habet sacerdotium. (aiōn g165)
25 Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make intercession for them.
Unde et salvare in perpetuum potest accedentes per semetipsum ad Deum: semper vivens ad interpellandum pro nobis.
26 For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;
Talis enim decebat ut nobis esset pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior cælis factus:
27 who doesn’t need, like those high priests, to offer up sacrifices daily, 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.
qui non habet necessitatem quotidie, quemadmodum sacerdotes, prius pro suis delictis hostias offerre, deinde pro populi: hoc enim fecit semel, seipsum offerendo.
28 For the law appoints men as high priests who have weakness, but the word of the oath, which came after the law, appoints a Son forever who has been perfected. (aiōn g165)
Lex enim homines constituit sacerdotes infirmitatem habentes: sermo autem jurisjurandi, qui post legem est, Filium in æternum perfectum. (aiōn g165)
