Hebræos 9

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

Now indeed even the first covenant had ordinances of divine service and an earthly sanctuary.

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

For a tabernacle was prepared. In the first part were the lamp stand, the table, and the show bread, which is called the Holy Place.

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

After 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 altar of incense and the ark of the covenant overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron’s rod 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 above it cherubim of glory overshadowing the mercy seat, of which things we can’t speak now in detail.

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

Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services,

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

but into the second the high priest alone, once in the year, not without blood, which he offers for himself and for the errors of the people.

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

The Holy Spirit is indicating this, that the way into the Holy Place wasn’t yet revealed 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,

This is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshipper perfect,

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

being only (with foods and drinks and various washings) fleshly ordinances, imposed until a time of reformation.

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

But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation,

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

nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. (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 bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness 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 Christ, who through the eternal Spirit offered himself without defect to God, cleanse 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)

For this reason he is the mediator of a new covenant, since a death has occurred for the redemption of the transgressions that were under the first covenant, that those who have been called may receive the promise of the eternal inheritance. (aiōnios g166)

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

For where a last will and testament is, there must of necessity be the death of him who made it.

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

For a will is in force where there has been death, for it is never in force while he who made it lives.

18 Unde nec primum quidem sine sanguine dedicatum est.

Therefore even the first covenant has not been 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 had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people,

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

saying, “This is the blood of the covenant which God has commanded you.”

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

He sprinkled the tabernacle and all the vessels of the ministry in the same way with the blood.

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

According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission.

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

It was necessary therefore that the copies of the things in the heavens should be cleansed with these, but 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 Christ hasn’t entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear 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 yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own,

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

or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself. (aiōn g165)

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

Inasmuch as it is appointed for men to die once, and after this, judgement,

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

so Christ also, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him.