Hebræos 7
1 Hic enim Melchisedech, rex Salem, sacerdos Dei summi, qui obviavit Abrahae regresso a caede regum, et benedixit ei:
For this Melchizedek, king of Salem, priest of God Most High, 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 divided a tenth part of all (being first, by interpretation, “king of righteousness”, and then 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.
without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains 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 Abraham the patriarch gave a tenth out of the best plunder.
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.
They indeed of the sons of Levi who receive the priest’s office have a commandment to take tithes from the people according to the law, that is, of their brothers, though these have come out of the body of Abraham,
6 Cuius autem generatio non annumeratur in eis, decimas sumpsit ab Abraham, et hunc, qui habebat repromissiones, benedixit.
but he whose genealogy is not counted from them has accepted tithes from Abraham, and has blessed him who has the promises.
7 Sine ulla autem contradictione, quod minus est, a meliore benedicitur.
But without any dispute the lesser is blessed by the greater.
8 Et hic quidem, decimas morientes homines accipiunt: ibi autem contestatur, quia vivit.
Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives.
9 Et (ut ita dictum sit) per Abraham, et Levi, qui decimas accepit, decimatus est:
We can say that through Abraham even Levi, who receives tithes, has paid tithes,
10 adhuc enim in lumbis patris erat, quando obviavit ei Melchisedech.
for he was yet in the body of his father when Melchizedek 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?
Now if perfection was through the Levitical priesthood (for under it the people have received the law), what further need was there for another priest to arise after the order of Melchizedek, 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 of necessity a change made also in 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 said belongs to another tribe, from which no one has officiated 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 has sprung out of Judah, about which tribe Moses spoke nothing concerning priesthood.
15 Et amplius adhuc manifestum est: si secundum similitudinem Melchisedech exurgat alius sacerdos,
This is yet more abundantly evident, if after the likeness of Melchizedek there arises another priest,
16 qui non secundum legem mandati carnalis factus est, sed secundum virtutem vitae insolubilis.
who has been made, not after the law of a fleshly commandment, but after the power of an endless life;
for it is testified, “You are a priest forever, according to the order of Melchizedek.” (aiōn g165)
18 Reprobatio quidem fit praecedentis mandati, propter infirmitatem eius, et inutilitatem:
For there is an annulling of a foregoing commandment because of its weakness and uselessness
19 nihil enim ad perfectum adduxit lex: introductio vero melioris spei, per quam proximamus ad Deum.
(for the law made nothing perfect), and a bringing in of a better hope, through which we draw near to God.
20 Et quantum est non sine iureiurando (alii quidem sine iureiurando sacerdotes facti sunt,
Inasmuch as he was not made priest without the taking of an oath
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 they indeed have been made priests without an oath), but he with an oath by him that says of him, “The Lord swore and will not change his mind, ‘You are a priest forever, according to the order of Melchizedek.’” (aiōn g165)
22 in tantum melioris testamenti sponsor factus est Iesus.
By so much, Jesus has become the guarantee of a better covenant.
23 Et alii quidem plures facti sunt sacerdotes secundum legem, idcirco quod morte prohiberentur permanere:
Many, indeed, have been made priests, because they are hindered from continuing by death.
But he, because he lives forever, has his priesthood unchangeable. (aiōn g165)
25 Unde et salvare in perpetuum potest accedens per semetipsum ad Deum: semper vivens ad interpellandum pro nobis.
Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever 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 was fitting for us: holy, guiltless, undefiled, separated 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 doesn’t need, like those high priests, to offer up sacrifices daily, first for his own sins, and then for the sins of the people. For he did this once for all, 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 appoints men as high priests who have weakness, but the word of the oath, which came after the law, appoints a Son forever who has been perfected. (aiōn g165)
