Authors/bible/hebrews/c7

THE EPISTLE OF ST. PAUL TO THE HEBREWS

Latin	English
[1] hic enim Melchisedech rex Salem sacerdos Dei summi qui obviavit Abrahae regresso a caede regum et benedixit ei	For 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:
[2] cui decimas omnium divisit Abraham primum quidem qui interpretatur rex iustitiae deinde autem et rex Salem quod est rex pacis	To 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:
[3] sine patre sine matre sine genealogia neque initium dierum neque finem vitae habens adsimilatus autem Filio Dei manet sacerdos in perpetuum	Without 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.
[4] intuemini autem quantus sit hic cui et decimam dedit de praecipuis Abraham patriarcha	Now consider how great this man is, to whom also Abraham the patriarch gave tithes out of the principal things.
[5] et quidem de filiis Levi sacerdotium accipientes mandatum habent decimas sumere a populo secundum legem id est a fratribus suis quamquam et ipsi exierunt de lumbis Abrahae	And 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.
[6] cuius autem generatio non adnumeratur in eis decimas sumpsit Abraham et hunc qui habebat repromissiones benedixit	But he, whose pedigree is not numbered among them, received tithes of Abraham and blessed him that had the promises.
[7] sine ulla autem contradictione quod minus est a meliore benedicitur	And without all contradiction, that which is less is blessed by the better.
[8] et hic quidem decimas morientes homines accipiunt ibi autem contestatus quia vivit	And here indeed, men that die receive tithes: but there, he hath witness that he liveth.
[9] et ut ita dictum sit per Abraham et Levi qui decimas accipit decimatus est	And (as it may be said) even Levi who received tithes paid tithes in Abraham:
[10] adhuc enim in lumbis patris erat quando obviavit ei Melchisedech	For he was yet in the loins of his father when Melchisedech met him.
[11] si ergo consummatio per sacerdotium leviticum erat populus enim sub ipso legem accepit quid adhuc necessarium secundum ordinem Melchisedech alium surgere sacerdotem et non secundum ordinem Aaron dici	If 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?
[12] translato enim sacerdotio necesse est ut et legis translatio fiat	For the priesthood being translated, it is necessary that a translation also be made of the law,
[13] in quo enim haec dicuntur de alia tribu est de qua nullus altario praesto fuit	For he of whom these things are spoken is of another tribe, of which no one attended on the altar.
[14] manifestum enim quod ex Iuda ortus sit Dominus noster in qua tribu nihil de sacerdotibus Moses locutus est	For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.
[15] et amplius adhuc manifestum est si secundum similitudinem Melchisedech exsurgit alius sacerdos	And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,
[16] qui non secundum legem mandati carnalis factus est sed secundum virtutem vitae insolubilis	Who is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.
[17] contestatur enim quoniam tu es sacerdos in aeternum secundum ordinem Melchisedech	For he testifieth: Thou art a priest for ever according to the order of Melchisedech.
[18] reprobatio quidem fit praecedentis mandati propter infirmitatem eius et inutilitatem	There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:
[19] nihil enim ad perfectum adduxit lex introductio vero melioris spei per quam proximamus ad Deum	For the law brought nothing to perfection: but a bringing in of a better hope, by which we draw nigh to God.
[20] et quantum est non sine iureiurando alii quidem sine iureiurando sacerdotes facti sunt	And inasmuch as it is not without an oath (for the others indeed were made priests without an oath:
[21] hic autem cum iureiurando per eum qui dixit ad illum iuravit Dominus et non paenitebit tu es sacerdos in aeternum	But 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).
[22] in tantum melioris testamenti sponsor factus est Iesus	By so much is Jesus made a surety of a better testament.
[23] et alii quidem plures facti sunt sacerdotes idcirco quod morte prohiberentur permanere	And the others indeed were made many priests, because by reason of death they were not suffered to continue:
[24] hic autem eo quod maneat in aeternum sempiternum habet sacerdotium	But this, for that he continueth for ever, hath an everlasting priesthood:
[25] unde et salvare in perpetuo potest accedentes per semet ipsum ad Deum semper vivens ad interpellandum pro eis	Whereby he is able also to save for ever them that come to God by him; always living to make intercession for us.
[26] talis enim decebat ut nobis esset pontifex sanctus innocens inpollutus segregatus a peccatoribus et excelsior caelis factus	For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens:
[27] qui non habet cotidie necessitatem quemadmodum sacerdotes prius pro suis delictis hostias offerre deinde pro populi hoc enim fecit semel se offerendo	Who 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.
[28] lex enim homines constituit sacerdotes infirmitatem habentes sermo autem iurisiurandi qui post legem est Filium in aeternum perfectum	For 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.