Hebræos 7
1 Hic enim Melchisedech, rex Salem, sacerdos Dei summi, qui obviavit Abrahae regresso a caede regum, et benedixit ei:
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 cui et decimas omnium divisit Abraham: primum quidem qui interpretatur rex iustitiae: deinde autem et rex Salem, quod est, rex pacis,
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 sine patre, sine matre, sine genealogia, neque initium dierum, neque finem vitae habens, assimilatus autem Filio Dei, manet sacerdos in perpetuum.
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 Intuemini autem quantus sit hic, cui et decimas dedit de praecipuis Abraham patriarcha.
Consider, then the importance of this Melchizedek, to whom even the patriarch Abraham himself gave a tithe of the choicest 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.
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 kindred, although they also are descended from Abraham.
6 Cuius autem generatio non annumeratur in eis, decimas sumpsit ab Abraham, et hunc, qui habebat repromissiones, benedixit.
But Melchizedek, although not of this lineage, received tithes from Abraham, and gave his blessing to the man who had God’s promises.
7 Sine ulla autem contradictione, quod minus est, a meliore benedicitur.
Now no one can dispute that it is the superior who blesses the inferior.
8 Et hic quidem, decimas morientes homines accipiunt: ibi autem contestatur, quia vivit.
In the one case the tithes are received by people who are mortal; in the other case by one about whom there is the statement that his life still continues.
9 Et (ut ita dictum sit) per Abraham, et Levi, qui decimas accepit, decimatus est:
Moreover, in a sense, even Levi, who is the receiver of the tithes, has, through Abraham, paid tithes;
10 adhuc enim in lumbis patris erat, quando obviavit ei Melchisedech.
for Levi was still in the body of his ancestor when Melchizedek met Abraham.
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?
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 Translato enim sacerdotio, necesse est ut et legis translatio fiat.
With the change of the priesthood a change of the Law became a necessity.
13 In quo enim haec dicuntur, de alia tribu est, de qua nullus altari praesto fuit.
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 Manifestum est enim quod ex Iuda ortus sit Dominus noster: in qua tribu nihil de sacerdotibus Moyses locutus est.
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 Et amplius adhuc manifestum est: si secundum similitudinem Melchisedech exurgat alius sacerdos,
All this becomes even yet plainer when we remember that a new priest has appeared, resembling Melchizedek,
16 qui non secundum legem mandati carnalis factus est, sed secundum virtutem vitae insolubilis.
and that he was appointed, not under a Law regulating only earthly matters, but by virtue of a life beyond the reach of death;
for that is the meaning of the declaration – ‘You are for all time a priest of the order of Melchizedek.’ (aiōn g165)
18 Reprobatio quidem fit praecedentis mandati, propter infirmitatem eius, et inutilitatem:
On the one hand, we have the abolition of a previous regulation as being both inefficient and useless
19 nihil enim ad perfectum adduxit lex: introductio vero melioris spei, per quam proximamus ad Deum.
(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 Et quantum est non sine iureiurando (alii quidem sine iureiurando sacerdotes facti sunt,
Then again, the appointment of this new priest was ratified by an oath, which is not so with the Levitical priests,
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 his appointment was ratified by an oath, when God said to him – ‘The Lord has sworn, and will not change, “You are a priest for all time.”’ (aiōn g165)
22 in tantum melioris testamenti sponsor factus est Iesus.
And the oath shows the corresponding superiority of the covenant of which Jesus is appointed the surety.
23 Et alii quidem plures facti sunt sacerdotes secundum legem, idcirco quod morte prohiberentur permanere:
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 will never pass to another. (aiōn g165)
25 Unde et salvare in perpetuum potest accedens per semetipsum ad Deum: semper vivens ad interpellandum pro nobis.
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 Talis enim decebat ut nobis esset pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior caelis factus:
This was the high priest that we needed – holy, innocent, spotless, withdrawn from sinners, exalted above the highest heaven,
27 qui non habet necessitatem quotidie, quemadmodum sacerdotes, prius pro suis delictis hostias offerre, deinde pro populi: hoc enim fecit semel, seipsum offerendo.
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 Lex enim homines constituit sacerdotes infirmitatem habentes: sermo autem iurisiurandi, qui post legem est, Filium in aeternum perfectum. (aiōn g165)
The Law appoints as high priests men who are weak, 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)
