Hebræos 7
Clementine Vulgate, 1598Translation
Clementine Vulgate, 1598
World English Bible
1Hic enim Melchisedech, rex Salem, sacerdos Dei summi, qui obviavit Abrahæ regresso a cæde regum, et benedixit ei:
1For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him,
2cui et decimas omnium divisit Abraham: primum quidem qui interpretatur rex justitiæ: deinde autem et rex Salem, quod est, rex pacis,
2to 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”,
3sine patre, sine matre, sine genealogia, neque initium dierum, neque finem vitæ habens, assimilatus autem Filio Dei, manet sacerdos in perpetuum.
3without 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.
4Intuemini autem quantus sit hic, cui et decimas dedit de præcipuis Abraham patriarcha.
4Now consider how great this man was, to whom even Abraham the patriarch gave a tenth out of the best plunder.
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.
5They 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,
6Cujus autem generatio non annumeratur in eis, decimas sumpsit ab Abraham, et hunc, qui habebat repromissiones, benedixit.
6but he whose genealogy is not counted from them has accepted tithes from Abraham, and has blessed him who has the promises.
7Sine ulla autem contradictione, quod minus est, a meliore benedicitur.
7But without any dispute the lesser is blessed by the greater.
8Et hic quidem, decimas morientes homines accipiunt: ibi autem contestatur, quia vivit.
8Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives.
9Et (ut ita dictum sit) per Abraham, et Levi, qui decimas accepit, decimatus est:
9We can say that through Abraham even Levi, who receives tithes, has paid tithes,
10adhuc enim in lumbis patris erat, quando obviavit ei Melchisedech.
10for he was yet in the body of his father when Melchizedek met him.
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?
11Now 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?
12Translato enim sacerdotio, necesse est ut et legis translatio fiat.
12For the priesthood being changed, there is of necessity a change made also in the law.
13In quo enim hæc dicuntur, de alia tribu est, de qua nullus altari præsto fuit.
13For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar.
14Manifestum est enim quod ex Juda ortus sit Dominus noster: in qua tribu nihil de sacerdotibus Moyses locutus est.
14For it is evident that our Lord has sprung out of Judah, about which tribe Moses spoke nothing concerning priesthood.
15Et amplius adhuc manifestum est: si secundum similitudinem Melchisedech exsurgat alius sacerdos,
15This is yet more abundantly evident, if after the likeness of Melchizedek there arises another priest,
16qui non secundum legem mandati carnalis factus est, sed secundum virtutem vitæ insolubilis.
16who has been made, not after the law of a fleshly commandment, but after the power of an endless life;
17Contestatur enim: Quoniam tu es sacerdos in æternum, secundum ordinem Melchisedech.
17for it is testified, “You are a priest forever, according to the order of Melchizedek.”
18Reprobatio quidem fit præcedentis mandati, propter infirmitatem ejus, et inutilitatem:
18For there is an annulling of a foregoing commandment because of its weakness and uselessness
19nihil enim ad perfectum adduxit lex: introductio vero melioris spei, per quam proximamus ad Deum.
19(for the law made nothing perfect), and a bringing in of a better hope, through which we draw near to God.
20Et quantum est non sine jurejurando (alii quidem sine jurejurando sacerdotes facti sunt,
20Inasmuch as he was not made priest without the taking of an oath
21hic autem cum jurejurando per eum, qui dixit ad illum: Juravit Dominus, et non pœnitebit eum: tu es sacerdos in æternum):
21(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.’”
22in tantum melioris testamenti sponsor factus est Jesus.
22By so much, Jesus has become the guarantee of a better covenant.
23Et alii quidem plures facti sunt sacerdotes, idcirco quod morte prohiberentur permanere:
23Many, indeed, have been made priests, because they are hindered from continuing by death.
24hic autem eo quod maneat in æternum, sempiternum habet sacerdotium.
24But he, because he lives forever, has his priesthood unchangeable.
25Unde et salvare in perpetuum potest accedentes per semetipsum ad Deum: semper vivens ad interpellandum pro nobis.
25Therefore 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.
26Talis enim decebat ut nobis esset pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior cælis factus:
26For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;
27qui non habet necessitatem quotidie, quemadmodum sacerdotes, prius pro suis delictis hostias offerre, deinde pro populi: hoc enim fecit semel, seipsum offerendo.
27who 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.
28Lex enim homines constituit sacerdotes infirmitatem habentes: sermo autem jurisjurandi, qui post legem est, Filium in æternum perfectum.
28For 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.
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