Hebræos 9

1 Habuit quidem et prius, iustificationes culturae, et Sanctum saeculare.

Certainly, the former also had the justifications of worship and a holy place for that age.

2 Tabernaculum enim factum est primum, in quo erant candelabra, et mensa, et propositio panum, quae dicitur Sancta.

For a tabernacle was made at first, in which were the lampstand, and the table, and the bread of the Presence, which is called Holy.

3 Post velamentum autem secundum, tabernaculum, quod dicitur Sancta sanctorum:

Then, beyond the second veil, was the tabernacle, which is called the Holy of Holies,

4 aureum habens turibulum, et arcam testamenti circumtectam ex omni parte auro, in qua urna aurea habens manna, et virga Aaron, quae fronduerat, et tabulae testamenti,

having a golden censer, and the ark of the testament, covered all around and on every part with gold, in which was a golden urn containing manna, and the rod of Aaron which had blossomed, and the tablets of the testament.

5 superque eam erant Cherubim gloriae obumbrantia propitiatorium: de quibus non est modo dicendum per singula.

And over the ark were the Cherubim of glory, overshadowing the propitiatory. There is not enough time to speak about each of these things.

6 His vero ita compositis: in priori quidem tabernaculo semper introibant sacerdotes, sacrificiorum officia consummantes:

Yet truly, once such things were placed together, in the first part of the tabernacle, the priests were, indeed, continually entering, so as to carry out the duties of the sacrifices.

7 in secundo autem semel in anno solus pontifex non sine sanguine, quem offerret pro sua, et populi ignorantia:

But into the second part, once a year, the high priest alone entered, not without blood, which he offered on behalf of the neglectful offenses of himself and of the people.

8 hoc significante Spiritu sancto, nondum propalatam esse sanctorum viam, adhuc priore tabernaculo habente statum.

In this way, the Holy Spirit is signifying that the way to what is most holy was not yet made manifest, not while the first tabernacle was still standing.

9 quae parabola est temporis instantis: iuxta quam munera, et hostiae offeruntur, quae non possunt iuxta conscientiam perfectum facere servientem, solummodo in cibis, et in potibus,

And this is a parable for the present time. Accordingly, those gifts and sacrifices that are offered are not able, as concerns the conscience, to make perfect those things that serve only as food and drink,

10 et in variis baptismatibus, et iustitiis carnis usque ad tempus correctionis impositis.

as well as the various washings and justices of the flesh, which were imposed upon them until the time of correction.

11 Christus autem assistens pontifex futurorum bonorum, per amplius et perfectius tabernaculum non manufactum, id est, non huius creationis:

But Christ, standing as the High Priest of future good things, through a greater and more perfect tabernacle, one not made by hand, that is, not of this creation,

12 neque per sanguinem hircorum, aut vitulorum, sed per proprium sanguinem introivit semel in Sancta, aeterna redemptione inventa. (aiōnios g166)

entered once into the Holy of Holies, having obtained eternal redemption, neither by the blood of goats, nor of calves, but by his own blood. (aiōnios g166)

13 Si enim sanguis hircorum, et taurorum, et cinis vitulae aspersus inquinatos sanctificat ad emundationem carnis:

For if the blood of goats and oxen, and the ashes of a calf, when these are sprinkled, sanctify those who have been defiled, in order to cleanse the flesh,

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 will the blood of Christ, who through the Holy Spirit has offered himself, immaculate, to God, cleanse our conscience from dead works, in order to serve the living God? (aiōnios g166)

15 Et ideo novi testamenti mediator est: ut morte intercedente, in redemptionem earum praevaricationum, quae erant sub priori testamento, repromissionem accipiant qui vocati sunt aeternae hereditatis. (aiōnios g166)

And thus he is the Mediator of the new testament, so that, by his death, he intercedes for the redemption of those transgressions which were under the former testament, so that those who have been called may receive the promise of an eternal inheritance. (aiōnios g166)

16 Ubi enim testamentum est: mors necesse est intercedat testatoris.

For where there is a testament, it is necessary for the death of the one who testifies to intervene.

17 Testamentum enim in mortuis confirmatum est: alioquin nondum valet, dum vivit qui testatus est.

For a testament is confirmed by death. Otherwise, it as yet has no force, as long as the one who testifies lives.

18 Unde nec primum quidem sine sanguine dedicatum est.

Therefore, indeed, the first was not dedicated without 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,

For when every commandment of the law had been read by Moses to the entire people, he took up the blood of calves and goats, with water and with scarlet wool and hyssop, and he sprinkled both the book itself and the entire people,

20 dicens: Hic sanguis testamenti, quod mandavit ad vos Deus.

saying: “This is the blood of the testament which God has commanded for you.”

21 Etiam tabernaculum, et omnia vasa ministerii sanguine similiter aspersit:

And even the tabernacle, and all the vessels for the ministry, he similarly sprinkled with blood.

22 Et omnia pene in sanguine secundum legem mundantur: et sine sanguinis effusione non fit remissio.

And nearly everything, according to the law, is to be cleansed with blood. And without the shedding of blood, there is no remission.

23 Necesse est ergo exemplaria quidem caelestium his mundari: ipsa autem caelestia melioribus hostiis quam istis.

Therefore, it is necessary for the examples of heavenly things to be cleansed, just as, indeed, these things were. Yet the heavenly things are themselves better sacrifices than these.

24 Non enim in manufacta Sancta Iesus introivit exemplaria verorum: sed in ipsum caelum, ut appareat nunc vultui Dei pro nobis:

For Jesus did not enter by means of holy things made with hands, mere examples of the true things, but he entered into Heaven itself, so that he may appear now before the face of God for us.

25 Neque ut saepe offerat semetipsum, quemadmodum Pontifex intrat in Sancta per singulos annos in sanguine alieno:

And he did not enter so as to offer himself repeatedly, as the high priest enters into the Holy of Holies each year, with the blood of another.

26 alioquin oportebat eum frequenter pati ab origine mundi: nunc autem semel in consummatione saeculorum, ad destitutionem peccati, per hostiam suam apparuit. (aiōn g165)

Otherwise, he would need to have suffered repeatedly since the beginning of the world. But now, one time, at the consummation of the ages, he has appeared in order to destroy sin though his own sacrifice. (aiōn g165)

27 Et quemadmodum statutum est hominibus semel mori, post hoc autem iudicium:

And in the same manner as it has been appointed for men to die one time, and after this, to be judged,

28 sic et Christus semel oblatus est ad multorum exhaurienda peccata: secundo sine peccato apparebit omnibus expectantibus se, in salutem.

so also Christ was offered, one time, in order to empty the sins of so many. He shall appear a second time without sin, for those who await him, unto salvation.