Hebrews 9
1 The first therefore also indeed had ordinances of service, and the sanctuary, a worldly one.
Habuit quidem et prius, iustificationes culturæ, et Sanctum sæculare.
2 For a tabernacle was set up; the first, in which [were] both the candlestick and the table and the exposition of the loaves, which is called Holy;
Tabernaculum enim factum est primum, in quo erant candelabra, et mensa, et propositio panum, quæ dicitur Sancta.
3 but after the second veil a tabernacle which is called Holy of holies,
Post velamentum autem secundum, tabernaculum, quod dicitur Sancta sanctorum:
4 having a golden censer, and the ark of the covenant, covered round in every part with gold, in which [were] the golden pot that had the manna, and the rod of Aaron that had sprouted, and the tables of the covenant;
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,
5 and above over it the cherubim of glory shadowing the mercy-seat; concerning which it is not now [the time] to speak in detail.
superque eam erant Cherubim gloriæ obumbrantia propitiatorium: de quibus non est modo dicendum per singula.
6 Now these things being thus ordered, into the first tabernacle the priests enter at all times, accomplishing the services;
His vero ita compositis: in priori quidem tabernaculo semper introibant sacerdotes, sacrificiorum officia consummantes:
7 but into the second, the high priest only, once a year, not without blood, which he offers for himself and for the errors of the people:
in secundo autem semel in anno solus pontifex non sine sanguine, quem offert pro sua, et populi ignorantia:
8 the Holy Spirit shewing this, that the way of the [holy of] holies has not yet been made manifest while as yet the first tabernacle has [its] standing;
hoc significante Spiritu sancto, nondum propalatam esse sanctorum viam, adhuc priore tabernaculo habente statum.
9 the which [is] an image for the present time, according to which both gifts and sacrifices, unable to perfect as to conscience him that worshipped, are offered,
quæ parabola est temporis instantis: iuxta quam munera, et hostiæ offeruntur, quæ non possunt iuxta conscientiam perfectum facere servientem, solummodo in cibis, et in potibus,
10 [consisting] only of meats and drinks and divers washings, ordinances of flesh, imposed until [the] time of setting things right.
et variis baptismatibus, et iustitiis carnis usque ad tempus correctionis impositis.
11 But Christ being come high priest of the good things to come, by the better and more perfect tabernacle not made with hand, (that is, not of this creation, )
Christus autem assistens pontifex futurorum bonorum, per amplius et perfectius tabernaculum non manufactum, id est, non huius creationis:
12 nor by blood of goats and calves, but by his own blood, has entered in once for all into the [holy of] holies, having found an eternal redemption. (aiōnios g166)
neque per sanguinem hircorum, aut vitulorum, sed per proprium sanguinem introivit semel in Sancta, æterna redemptione inventa. (aiōnios g166)
13 For if the blood of goats and bulls, and a heifer's ashes sprinkling the defiled, sanctifies for the purity of the flesh,
Si enim sanguis hircorum, et taurorum, et cinis vitulæ aspersus inquinatos sanctificat ad emundationem carnis:
14 how much rather shall the blood of the Christ, who by the eternal Spirit offered himself spotless to God, purify your conscience from dead works to worship [the] living God? (aiōnios g166)
quanto magis sanguis Christi, qui per Spiritum sanctum semetipsum obtulit immaculatum Deo, emundabit conscientiam nostram ab operibus mortuis, ad serviendum Deo viventi? (aiōnios g166)
15 And for this reason he is mediator of a new covenant, so that, death having taken place for redemption of the transgressions under the first covenant, the called might receive the promise of the eternal inheritance. (aiōnios g166)
Et ideo novi testamenti mediator est: ut morte intercedente, in redemptionem earum prævaricationum, quæ erant sub priori testamento, repromissionem accipiant qui vocati sunt æternæ hereditatis. (aiōnios g166)
16 (For where [there is] a testament, the death of the testator must needs come in.
Ubi enim testamentum est: mors necesse est intercedat testatoris.
17 For a testament [is] of force when men are dead, since it is in no way of force while the testator is alive.)
Testamentum enim in mortuis confirmatum est: alioquin nondum valet, dum vivit qui testatus est.
18 Whence neither the first was inaugurated without blood.
Unde nec primum quidem sine sanguine dedicatum est.
19 For every commandment having been spoken according to [the] law by Moses to all the people; having taken the blood of calves and goats, with water and scarlet wool and hyssop, he sprinkled both the book itself and all the people,
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,
20 saying, This [is] the blood of the covenant which God has enjoined to you.
dicens: Hic sanguis testamenti, quod mandavit ad vos Deus.
21 And the tabernacle too and all the vessels of service he sprinkled in like manner with blood;
Etiam tabernaculum, et omnia vasa ministerii sanguine similiter aspersit:
22 and almost all things are purified with blood according to the law, and without blood-shedding there is no remission.
Et omnia pene in sanguine secundum legem mundantur: et sine sanguinis effusione non fit remissio.
23 [It was] necessary then that the figurative representations of the things in the heavens should be purified with these; but the heavenly things themselves with sacrifices better than these.
Necesse est ergo exemplaria quidem cælestium his mundari: ipsa autem cælestia melioribus hostiis quam istis.
24 For the Christ is not entered into holy places made with hand, figures of the true, but into heaven itself, now to appear before the face of God for us:
Non enim in manufacta Sancta Iesus introivit exemplaria verorum: sed in ipsum cælum, ut appareat nunc vultui Dei pro nobis:
25 nor in order that he should offer himself often, as the high priest enters into the holy places every year with blood not his own;
Neque ut sæpe offerat semetipsum, quemadmodum Pontifex intrat in Sancta per singulos annos in sanguine alieno:
26 since he had [then] been obliged often to suffer from the foundation of the world. But now once in the consummation of the ages he has been manifested for [the] putting away of sin by his sacrifice. (aiōn g165)
alioquin oportebat eum frequenter pati ab origine mundi: nunc autem semel in consummatione sæculorum, ad destitutionem peccati, per hostiam suam apparuit. (aiōn g165)
27 And forasmuch as it is the portion of men once to die, and after this judgment;
Et quemadmodum statutum est hominibus semel mori, post hoc autem iudicium:
28 thus the Christ also, having been once offered to bear the sins of many, shall appear to those that look for him the second time without sin for salvation.
sic et Christus semel oblatus est ad multorum exhaurienda peccata: secundo sine peccato apparebit expectantibus se, in salutem.
