Hebræos 9
1 Habuit quidem et prius justificationes culturæ, et Sanctum sæculare.
The former system had instructions as to how to worship, and an earthly sanctuary.
2 Tabernaculum enim factum est primum, in quo erant candelabra, et mensa, et propositio panum, quæ dicitur Sancta.
The first room in the Tabernacle housed the candlestick, the table, and the sacred bread. This was called the Holy Place.
3 Post velamentum autem secundum, tabernaculum, quod dicitur Sancta sanctorum:
Past the second veil in the Tabernacle was the room called the Most Holy Place.
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,
This contained the golden altar of incense, the gold-covered “agreement chest.” Inside this were the golden pot containing manna, Aaron's rod that had produced buds, and the stone inscriptions of the agreement.
5 superque eam erant cherubim gloriæ obumbrantia propitiatorium: de quibus non est modo dicendum per singula.
Above this were the glorious angel cherubim covering the place of reconciliation. We can't discuss all of this in detail now.
6 His vero ita compositis, in priori quidem tabernaculo semper introibant sacerdotes, sacrificiorum officia consummantes:
Once all of this had been set up, the priests would go in regularly to the first room of the Tabernacle to perform their duties.
7 in secundo autem semel in anno solus pontifex non sine sanguine, quem offert pro sua et populi ignorantia:
But only the high priest went into the second room, and only once a year. Even then he had to make a sacrifice involving blood, which he offered for himself and for the people's sins of ignorance.
8 hoc significante Spiritu Sancto, nondum propalatam esse sanctorum viam, adhuc priore tabernaculo habente statum:
By this the Holy Spirit indicated that the way into the true Most Holy Place hadn't been revealed while the first Tabernacle still existed.
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,
This is an illustration for us in the present, showing us that the gifts and sacrifices that are offered can't make the worshiper's conscience clear.
10 et variis baptismatibus, et justitiis carnis usque ad tempus correctionis impositis.
They're just religious regulations—about food and drink, and various ceremonies involving washing—which were put in place until the time of God's new way of relating to him.
11 Christus autem assistens pontifex futurorum bonorum, per amplius et perfectius tabernaculum, non manufactum, id est, non hujus creationis:
Christ has come as a high priest of all the good experiences we now have. He went into the greater, more complete Tabernacle that wasn't made by human hands—not part of this created world.
12 neque per sanguinem hircorum aut vitulorum, sed per proprium sanguinem introivit semel in Sancta, æterna redemptione inventa. (aiōnios g166)
He didn't enter through the blood of goats and calves, but through his own blood. He entered once, for all time, into the Most Holy Place, setting us free forever. (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 ashes of a cow sprinkled on those who are ritually unclean make the body ceremonially clean,
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 does the blood of Christ—who offered himself in his sinless life to God through the eternal Spirit—clean your consciences from your past sinful lives so you can serve 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)
This is why he is the mediator of a new agreed relationship. Since a death has occurred to set them free from the sins committed under the first agreed relationship, now those who are called can receive the promise of an eternal inheritance. (aiōnios g166)
16 Ubi enim testamentum est, mors necesse est intercedat testatoris.
For a will to be implemented, the person who made it must be dead.
17 Testamentum enim in mortuis confirmatum est: alioquin nondum valet, dum vivit qui testatus est.
A will is only valid when there's been a death—and is never applied while the person who made it is still alive.
18 Unde nec primum quidem sine sanguine dedicatum est.
That's why the first agreement was established with 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,
After Moses had given all the commandments of the law to everyone, he took the blood of calves and goats, and together with water, scarlet wool, and hyssop, sprinkled the book itself and all the people.
20 dicens: Hic sanguis testamenti, quod mandavit ad vos Deus.
He said to them, “This is the blood of the agreed relationship that God has told you he wants with you.”
21 Etiam tabernaculum et omnia vasa ministerii sanguine similiter aspersit.
Moses sprinkled the blood in the same way on the Tabernacle and everything used in worship.
22 Et omnia pene in sanguine secundum legem mundantur: et sine sanguinis effusione non fit remissio.
According to ceremonial law, almost everything is made clean with blood, and without shedding blood nothing is made ritually free from the stain of sin.
23 Necesse est ergo exemplaria quidem cælestium his mundari: ipsa autem cælestia melioribus hostiis quam istis.
So if the copies of what is in heaven needed to be cleansed in this way, the things in heaven needed cleansing by better sacrifices.
24 Non enim in manufacta Sancta Jesus introivit exemplaria verorum: sed in ipsum cælum, ut appareat nunc vultui Dei pro nobis:
For Christ hasn't entered a Most Holy Place constructed by human beings that is only a pattern of the original. He has entered heaven itself, and now appears on our behalf, speaking for us in God's presence.
25 neque ut sæpe offerat semetipsum, quemadmodum pontifex intrat in Sancta per singulos annos in sanguine alieno:
This was not to repeatedly offer himself, like a high priest has to enter the Most Holy Place year after year, offering blood that is not his own.
26 alioquin oportebat eum frequenter pati ab origine mundi: nunc autem semel in consummatione sæculorum, ad destitutionem peccati, per hostiam suam apparuit. (aiōn g165)
Otherwise Christ would have had to suffer many times since the creation of the world. No: just this one time at the end of the present age he came to remove sin by sacrificing himself. (aiōn g165)
27 Et quemadmodum statutum est hominibus semel mori, post hoc autem judicium:
Just as human beings die only once, and then are judged,
28 sic et Christus semel oblatus est ad multorum exhaurienda peccata: secundo sine peccato apparebit exspectantibus se, in salutem.
so too for Christ—having been sacrificed once to take away the sins of many people, he will come again, not to deal with sin, but to save those who wait for him.
