Hebræos 7
1 Hic enim Melchisedech, rex Salem, sacerdos Dei summi, qui obviavit Abrahae regresso a caede regum, et benedixit ei:
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;
2 cui et decimas omnium divisit Abraham: primum quidem qui interpretatur rex iustitiae: deinde autem et rex Salem, quod est, rex pacis,
To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, 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.
Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like to the Son of God; abideth a priest continually.
4 Intuemini autem quantus sit hic, cui et decimas dedit de praecipuis Abraham patriarcha.
Now consider how great this man [was], to whom even the patriarch Abraham gave the tenth of the 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.
And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes from the people according to the law, that is, from their brethren, though they come from the loins of Abraham:
6 Cuius autem generatio non annumeratur in eis, decimas sumpsit ab Abraham, et hunc, qui habebat repromissiones, benedixit.
But he whose descent is not counted from them received tithes from Abraham, and blessed him that had the promises.
7 Sine ulla autem contradictione, quod minus est, a meliore benedicitur.
And without all contradiction the less is blessed by the better.
8 Et hic quidem, decimas morientes homines accipiunt: ibi autem contestatur, quia vivit.
And here men that die receive tithes; but there he [receiveth them], of whom it is testified that he liveth.
9 Et (ut ita dictum sit) per Abraham, et Levi, qui decimas accepit, decimatus est:
And as I may say, Levi also, who receiveth tithes, payed tithes in Abraham.
10 adhuc enim in lumbis patris erat, quando obviavit ei Melchisedech.
For he was yet in the loins of his father, when Melchisedec met him.
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 therefore perfection were by the Levitical priesthood (for under it the people received the law) what further need [was there] that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
12 Translato enim sacerdotio, necesse est ut et legis translatio fiat.
For the priesthood being changed, there is made of necessity a change also of the law.
13 In quo enim haec dicuntur, de alia tribu est, de qua nullus altari praesto fuit.
For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance 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] evident that our Lord sprang from Judah; of which tribe Moses spoke nothing concerning priesthood.
15 Et amplius adhuc manifestum est: si secundum similitudinem Melchisedech exurgat alius sacerdos,
And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
16 qui non secundum legem mandati carnalis factus est, sed secundum virtutem vitae insolubilis.
Who is made, not after the law of a carnal commandment, but after the power of an endless life.
For he testifieth, Thou [art] a priest for ever after the order of Melchisedec. (aiōn g165)
18 Reprobatio quidem fit praecedentis mandati, propter infirmitatem eius, et inutilitatem:
For there is verily a disannulling of the preceding commandment on account of its weakness and unprofitableness.
19 nihil enim ad perfectum adduxit lex: introductio vero melioris spei, per quam proximamus ad Deum.
For the law made nothing perfect, but the introduction of a better hope [did]; by which we draw nigh to God.
20 Et quantum est non sine iureiurando (alii quidem sine iureiurando sacerdotes facti sunt,
And inasmuch as not without an oath [he was made priest]:
21 hic autem cum iureiurando per eum, qui dixit ad illum: Iuravit Dominus, et non poenitebit eum: tu es sacerdos in aeternum): (aiōn g165)
(For those priests were made without an oath; but this with an oath, by him that said to him, The Lord swore, and will not repent, Thou [art] a priest for ever after the order of Melchisedec: ) (aiōn g165)
22 in tantum melioris testamenti sponsor factus est Iesus.
By so much was Jesus made a surety of a better testament.
23 Et alii quidem plures facti sunt sacerdotes secundum legem, idcirco quod morte prohiberentur permanere:
And they truly were many priests, because they were not suffered to continue by reason of death:
But this [man], because he continueth ever, hath an unchangeable priesthood. (aiōn g165)
25 Unde et salvare in perpetuum potest accedens per semetipsum ad Deum: semper vivens ad interpellandum pro nobis.
Wherefore he is able also to save them to the uttermost that come to God by him, seeing he ever liveth to make intercession for them.
26 Talis enim decebat ut nobis esset pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior caelis factus:
For such a high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
27 qui non habet necessitatem quotidie, quemadmodum sacerdotes, prius pro suis delictis hostias offerre, deinde pro populi: hoc enim fecit semel, seipsum offerendo.
Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.
28 Lex enim homines constituit sacerdotes infirmitatem habentes: sermo autem iurisiurandi, qui post legem est, Filium in aeternum perfectum. (aiōn g165)
For the law maketh men high priests who have infirmity; but the word of the oath, which was after the law, [maketh] the Son, who is consecrated for evermore. (aiōn g165)
