Hebræos 9

1 Habuit quidem et prius justificationes culturæ, et Sanctum sæculare.

It is true that even the first covenant had its regulations for divine worship, and its sanctuary – though only a material one.

2 Tabernaculum enim factum est primum, in quo erant candelabra, et mensa, et propositio panum, quæ dicitur Sancta.

For a tent was constructed, with an outer part which contained the stand for the lamps, and the table, and the consecrated bread. This is called the sanctuary.

3 Post velamentum autem secundum, tabernaculum, quod dicitur Sancta sanctorum:

The part of the tent behind the second curtain is called the inner sanctuary.

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,

In it is the gold incense-altar, and the ark containing the covenant, completely covered with gold. In the ark is a gold casket containing the manna, Aaron’s rod that budded, and the tablets on which the covenant was written;

5 superque eam erant cherubim gloriæ obumbrantia propitiatorium: de quibus non est modo dicendum per singula.

while above it, and overshadowing the cover on which atonement was made, are the cherubim of the presence. Now is not the time to discuss these things in detail.

6 His vero ita compositis, in priori quidem tabernaculo semper introibant sacerdotes, sacrificiorum officia consummantes:

Such, then, was the arrangement of the tent. Into the outer part priests are constantly going, in the discharge of their sacred duties;

7 in secundo autem semel in anno solus pontifex non sine sanguine, quem offert pro sua et populi ignorantia:

but into the inner only the high priest goes, and that but once a year, and never without taking the blood of a victim, which he offers on his own behalf, and on behalf of the errors of the people.

8 hoc significante Spiritu Sancto, nondum propalatam esse sanctorum viam, adhuc priore tabernaculo habente statum:

By this the Holy Spirit is teaching that the way into the sanctuary was hidden, as long as the outer part of the tent still remained.

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,

For that was only a type, to continue down to the present time; and, in keeping with it, both gifts and sacrifices are offered, though incapable of satisfying the conscience of the worshiper;

10 et variis baptismatibus, et justitiis carnis usque ad tempus correctionis impositis.

the whole system being concerned only with food and drink and various ablutions – external ceremonials imposed until the coming of the new order.

11 Christus autem assistens pontifex futurorum bonorum, per amplius et perfectius tabernaculum, non manufactum, id est, non hujus creationis:

But, when Christ came, he appeared as high priest of that better system which was established; and he entered through that nobler and more perfect tent, not made by human hands – that is to say, not a part of this present creation.

12 neque per sanguinem hircorum aut vitulorum, sed per proprium sanguinem introivit semel in Sancta, æterna redemptione inventa. (aiōnios g166)

Nor was it with the blood of goats and calves, but with his own blood, that he entered, once and for all, into the sanctuary, and obtained our eternal deliverance. (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 sprinkling of the ashes of a heifer, purify those who have been defiled (as far as ceremonial purification goes),

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 will the blood of the Christ, who, through his eternal Spirit, offered himself up to God, as a victim without blemish, purify our consciences from a lifeless formality, and fit us for the service of the 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 that is why he is the intermediary of a new covenant; in order that, as a death has taken place to effect a deliverance from the offences committed under the first covenant, those who have received the call may obtain the eternal inheritance promised to them. (aiōnios g166)

16 Ubi enim testamentum est, mors necesse est intercedat testatoris.

Whenever such a covenant as a will is in question, the death of the testator must of necessity be alleged.

17 Testamentum enim in mortuis confirmatum est: alioquin nondum valet, dum vivit qui testatus est.

For such a covenant takes effect only on death, it does not come into force as long as the testator is alive.

18 Unde nec primum quidem sine sanguine dedicatum est.

This explains why even the first covenant was not ratified without the shedding of 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 every command had been announced to all the people by Moses in accordance with the Law, he took the blood of the calves and of the goats, with water, scarlet wool, and a bunch of hyssop, and sprinkled even the book of the Law, as well as all the people,

20 dicens: Hic sanguis testamenti, quod mandavit ad vos Deus.

saying, as he did so – ‘This is the blood that renders valid the covenant which God has commanded to be made with you.’

21 Etiam tabernaculum et omnia vasa ministerii sanguine similiter aspersit.

And in the same way he also sprinkled with the blood the tent and all the things that were used in public worship.

22 Et omnia pene in sanguine secundum legem mundantur: et sine sanguinis effusione non fit remissio.

Indeed, under the Law, almost everything is purified with blood; and, unless blood is shed, no forgiveness is to be obtained.

23 Necesse est ergo exemplaria quidem cælestium his mundari: ipsa autem cælestia melioribus hostiis quam istis.

While, then, it was necessary for the copies of the heavenly realities to be purified by such means as these, the heavenly realities themselves required better sacrifices.

24 Non enim in manufacta Sancta Jesus introivit exemplaria verorum: sed in ipsum cælum, ut appareat nunc vultui Dei pro nobis:

For it was not into a sanctuary made by human hands, which merely foreshadowed the true one, that Christ entered, but into heaven itself, so that he might now 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 yet was it to offer himself may times, as year after year the high priest entered the sanctuary with an offering of blood – but not his own blood;

26 alioquin oportebat eum frequenter pati ab origine mundi: nunc autem semel in consummatione sæculorum, ad destitutionem peccati, per hostiam suam apparuit. (aiōn g165)

for then Christ would have had to undergo death many times since the creation of the world. But now, once and for all, at the close of the age, he has appeared, in order to abolish sin by the sacrifice of himself. (aiōn g165)

27 Et quemadmodum statutum est hominibus semel mori, post hoc autem judicium:

And, as it is ordained for people to die but once (death being followed by judgment),

28 sic et Christus semel oblatus est ad multorum exhaurienda peccata: secundo sine peccato apparebit exspectantibus se, in salutem.

so it is with the Christ. He was offered up once and for all, to bear away the sins of many; and the second time he will appear – but without any burden of sin – to those who are waiting for him, to bring salvation.