Hebrews 7
Douay-Rheims Bible, American Edition (1899)Translation
Douay-Rheims Bible, American Edition (1899)
Clementine Vulgate, 1598
1For this Melchisedech was king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him:
1Hic enim Melchisedech, rex Salem, sacerdos Dei summi, qui obviavit Abrahæ regresso a cæde regum, et benedixit ei:
2To whom also Abraham divided the tithes of all: who first indeed by interpretation, is king of justice: and then also king of Salem, that is, king of peace:
2cui et decimas omnium divisit Abraham: primum quidem qui interpretatur rex justitiæ: deinde autem et rex Salem, quod est, rex pacis,
3Without father, without mother, without genealogy, having neither beginning of days nor end of life, but likened unto the Son of God, continueth a priest for ever.
3sine patre, sine matre, sine genealogia, neque initium dierum, neque finem vitæ habens, assimilatus autem Filio Dei, manet sacerdos in perpetuum.
4Now consider how great this man is, to whom also Abraham the patriarch gave tithes out of the principal things.
4Intuemini autem quantus sit hic, cui et decimas dedit de præcipuis Abraham patriarcha.
5And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.
5Et 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 Abrahæ.
6But he, whose pedigree is not numbered among them, received tithes of Abraham, and blessed him that had the promises.
6Cujus autem generatio non annumeratur in eis, decimas sumpsit ab Abraham, et hunc, qui habebat repromissiones, benedixit.
7And without all contradiction, that which is less, is blessed by the better.
7Sine ulla autem contradictione, quod minus est, a meliore benedicitur.
8And here indeed, men that die, receive thithes: but there he hath witness, that he liveth.
8Et hic quidem, decimas morientes homines accipiunt: ibi autem contestatur, quia vivit.
9And (as it may be said) even Levi who received tithes, paid tithes in Abraham:
9Et (ut ita dictum sit) per Abraham, et Levi, qui decimas accepit, decimatus est:
10For he was yet in the loins of his father, when Melchisedech met him.
10adhuc enim in lumbis patris erat, quando obviavit ei Melchisedech.
11If then perfection was by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise according to the order of Melchisedech, and not be called according to the order of Aaron?
11Si 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?
12For the priesthood being translated, it is necessary that a translation also be made of the law.
12Translato enim sacerdotio, necesse est ut et legis translatio fiat.
13For he, of whom these things are spoken, is of another tribe, of which no one attended on the altar.
13In quo enim hæc dicuntur, de alia tribu est, de qua nullus altari præsto fuit.
14For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.
14Manifestum est enim quod ex Juda ortus sit Dominus noster: in qua tribu nihil de sacerdotibus Moyses locutus est.
15And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
15Et amplius adhuc manifestum est: si secundum similitudinem Melchisedech exsurgat alius sacerdos,
16Who is made not according to the law of a carnal commandment, but according to the power of an indissoluble life:
16qui non secundum legem mandati carnalis factus est, sed secundum virtutem vitæ insolubilis.
17For he testifieth: Thou art a priest for ever, according to the order of Melchisedech.
17Contestatur enim: Quoniam tu es sacerdos in æternum, secundum ordinem Melchisedech.
18There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:
18Reprobatio quidem fit præcedentis mandati, propter infirmitatem ejus, et inutilitatem:
19(For the law brought nothing to perfection,) but a bringing in of a better hope, by which we draw nigh to God.
19nihil enim ad perfectum adduxit lex: introductio vero melioris spei, per quam proximamus ad Deum.
20And inasmuch as it is not without an oath, (for the others indeed were made priests without an oath;
20Et quantum est non sine jurejurando (alii quidem sine jurejurando sacerdotes facti sunt,
21But this with an oath, by him that said unto him: The Lord hath sworn, and he will not repent, Thou art a priest for ever.)
21hic autem cum jurejurando per eum, qui dixit ad illum: Juravit Dominus, et non pœnitebit eum: tu es sacerdos in æternum):
22By so much is Jesus made a surety of a better testament.
22in tantum melioris testamenti sponsor factus est Jesus.
23And the others indeed were made many priests, because by reason of death they were not suffered to continue:
23Et alii quidem plures facti sunt sacerdotes, idcirco quod morte prohiberentur permanere:
24But this, for that he continueth for ever, hath an everlasting priesthood,
24hic autem eo quod maneat in æternum, sempiternum habet sacerdotium.
25Whereby he is able also to save for ever them that come to God by him; always living to make intercession for us.
25Unde et salvare in perpetuum potest accedentes per semetipsum ad Deum: semper vivens ad interpellandum pro nobis.
26For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens;
26Talis enim decebat ut nobis esset pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior cælis factus:
27Who needeth not daily (as the other priests) to offer sacrifices first for his own sins, and then for the people’s: for this he did once, in offering himself.
27qui non habet necessitatem quotidie, quemadmodum sacerdotes, prius pro suis delictis hostias offerre, deinde pro populi: hoc enim fecit semel, seipsum offerendo.
28For the law maketh men priests, who have infirmity: but the word of the oath, which was since the law, the Son who is perfected for evermore.
28Lex enim homines constituit sacerdotes infirmitatem habentes: sermo autem jurisjurandi, qui post legem est, Filium in æternum perfectum.
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