Hebræos 9

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

It had, indeed, then (even the first dwelling place) ordinances of service, also a worldly sanctuary,

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

for a dwelling place was prepared, the first, in which was both the lampstand, and the table, and the Bread of the Presentation—which is called “Holy”;

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

and after the second veil a dwelling place that is called “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 Covenant overlaid all over with gold, in which [is] the golden pot having the manna, and the rod of Aaron that budded, and the tablets of the covenant,

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

and over it cherubim of the glory, overshadowing the propitiatory covering, concerning which we are not to particularly speak now.

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

And these things having been thus prepared, into the first dwelling place, indeed, the priests go in at all times, performing the services,

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

and into the second, once in the year, only the chief priest, not apart from blood, which he offers for himself and the errors of the people.

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

By this the Holy Spirit was making evident that the way of the holy [places] has not yet been revealed, the first dwelling place yet having a 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,

which [is] an allegory in regard to the present time, in which both gifts and sacrifices are offered, which are not able, in regard to conscience, to make perfect him who is serving,

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

only on the basis of food, and drinks, and different immersions, and fleshly ordinances—until the time of reformation imposed on [them].

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

But Christ having come, Chief Priest of the coming good things, through the greater and more perfect dwelling place not made with hands—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)

neither through blood of goats and calves, but through His own blood, entered in once into the holy places, having obtained continuous redemption; (aiōnios g166)

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

for if the blood of bulls, and goats, and ashes of a heifer, sprinkling those defiled, sanctifies to the purifying of 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 the Christ (who through the perpetual Spirit offered Himself unblemished to God) purify your conscience from dead works 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 because of this, He is mediator of a new covenant, that [His] death having come for redemption of the transgressions under the first covenant, those called may receive the promise of the continuous inheritance, (aiōnios g166)

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

for where a covenant [is], [it is] necessary to establish the death of the [one] having made [it],

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

for a covenant is affirmed at death, since it is not in force at all when the [one] having made [it] lives,

18 Unde nec primum quidem sine sanguine dedicatum est.

for which reason, not even the first has been initiated apart from 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 every command having been spoken, according to law, by Moses, to all the people, having taken the blood of the calves and goats, with water, and scarlet wool, and hyssop, he sprinkled both the scroll itself and all the people,

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

saying, “This [is] the blood of the covenant that God enjoined to you,”

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

and he sprinkled both the Dwelling Place and all the vessels of the service with blood in like manner,

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

and with blood almost all things are purified according to the Law, and forgiveness does not come apart from blood-shedding.

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

[It is] necessary, therefore, the pattern indeed of the things in the heavens to be purified with these, and the heavenly things themselves with 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 the Christ did not enter into holy places made with hands—figures of the true—but into Heaven itself, now to be manifested in the presence of God for us;

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

nor that He may offer Himself many times, even as the chief priest enters into the holy places every year with blood of others,

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 it was necessary for Him to suffer many times from the foundation of the world, but now He has been revealed once, at the full end of the ages, for [the] annulling of sin through His sacrifice; (aiōn g165)

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

and as it is reserved for men to die once, and after this—judgment,

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

so also the Christ, having been offered once to bear the sins of many, will appear a second time, apart from a sin-offering, for salvation to those waiting for Him!