Epistola ad Hebraeos

Hic enim Melchisedech, rex Salem, sacerdos Dei summi, qui obviavit Abrahæ regresso a cæde 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:

Hoc nam Melchisedech, rege Sale, sacerdote de Deo summo, qui obvia de Abrahame regredior ab caede de reges, et benedic ad illo:

cui et decimas omnium divisit Abraham: primum quidem qui interpretatur rex justitiæ: 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:

Ad que et decimo de omni divide Abrahame: primo quidem qui interpretor rege de iustitia: deinde autem et rege Sale, quod es, rege de pace,

sine patre, sine matre, sine genealogia, neque initium dierum, neque finem vitæ habens, assimilatus 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.

Sine patre, sine matre, sine genealogia, neque initio de dies, neque fine de vita habente, assimula autem ad Filio de Deo, sacerdote mane in perpetua.

Intuemini autem quantus sit hic, cui et decimas dedit de præcipuis Abraham patriarcha.

Now consider how great this man is, to whom also Abraham the patriarch gave tithes out of the principal things.

Intueminis autem quanto es hoc, ad que et decimo da de praecipua Abrahame patriarcha.

Et 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.

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.

Et quidem de filios de Levi sacerdotio accipe, mandato habe decimo sume ab populo secundo lege, id es, ab fratres suo: quamvis et ipso exi de lumbos de Abrahame.

Cujus autem generatio non annumeratur in eis, decimas sumpsit ab 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.

De que autem generatione non annumera in illos, decimo sume ab Abrahame, et hoc, qui habe repromissiones, benedic.

Sine ulla autem contradictione, quod minus est, a meliore benedicitur.

And without all contradiction, that which is less is blessed by the better.

Sine ullo autem contradictione, quod minus es, ab bono benedic.

Et hic quidem, decimas morientes homines accipiunt: ibi autem contestatur, quia vivit.

And here indeed, men that die receive tithes: but there, he hath witness that he liveth.

Et hoc quidem, decimo more homines accipe: ibi autem contesta, quia vive.

Et (ut ita dictum sit) per Abraham, et Levi, qui decimas accepit, decimatus est:

And (as it may be said) even Levi who received tithes paid tithes in Abraham:

Et (ut ita dicto es) per Abrahame, et Levi, qui accipe decimo, decima es:

adhuc enim in lumbis patris erat, quando obviavit ei Melchisedech.

For he was yet in the loins of his father when Melchisedech met him.

Adhuc nam in lumbos de patre es, quando Melchisedech ad illo obvia.

Si 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?

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?

Si ergo consummatione per sacerdotio Levitico es (populo nam sub ipso accipe lege) quid adhuc necessaria es secundo ordine Melchisedech, alio surge sacerdote, et non secundo ordine Aarone dic?

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,

Translato nam sacerdotio, necesse es ut et de lege translatione que fi.

In quo enim hæc dicuntur, de alia tribu est, de qua nullus altari præsto fuit.

For he of whom these things are spoken is of another tribe, of which no one attended on the altar.

In quo nam hoc dic, de alio tribu es, de quo nullo altari praesta es.

Manifestum est enim quod ex Juda ortus sit Dominus noster: in qua tribu nihil de sacerdotibus Moyses locutus est.

For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.

Manifesto es nam quod ex Iuda orto es Domino nostro: in quo tribu nihil de sacerdotes Moyse locuto es.

Et amplius adhuc manifestum est: si secundum similitudinem Melchisedech exsurgat alius sacerdos,

And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,

Et ample adhuc manifesto es: si secundo similitudine Melchisedech alio sacerdote ex(s)urga,

qui non secundum legem mandati carnalis factus est, sed secundum virtutem vitæ 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.

Qui non secundo lege de mandato carnali facto es, sed secundo virtute de vita insolubile.

Contestatur enim: Quoniam tu es sacerdos in æternum, secundum ordinem Melchisedech.

For he testifieth: Thou art a priest for ever according to the order of Melchisedech.

Contesta nam: quia te es sacerdote in aeterno, secundo ordine Melchisedech.

Reprobatio quidem fit præcedentis mandati, propter infirmitatem ejus, et inutilitatem:

There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:

Reprobatione quidem fi praecede de mandato, propter infirmitate de illo, et inutilitate:

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.

Nihil nam ad perfice adduce lege: introductione vero bono de spe, per quam proxima ad Deo.

Et quantum est non sine jurejurando (alii quidem sine jurejurando sacerdotes facti sunt,

And inasmuch as it is not without an oath (for the others indeed were made priests without an oath:

Et quanto es non sine iureiura (alio quidem sine iureiura sacerdotes fac es,

hic autem cum jurejurando per eum, qui dixit ad illum: Juravit Dominus, et non pœnitebit eum: tu es sacerdos in æternum):

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).

Hoc autem cum iureiura per illo, qui dic ad illo: Domino cura, et non poenite illo: te es sacerdote in aeterno):

in tantum melioris testamenti sponsor factus est Jesus.

By so much is Jesus made a surety of a better testament.

In tanto bono de testamento sponsore facto es Iesu.

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:

Et alio quidem plure fac es sacerdotes, ergo quod morte prohibe permane:

hic autem eo quod maneat in æternum, sempiternum habet sacerdotium.

But this, for that he continueth for ever, hath an everlasting priesthood:

Hoc autem eo quod mane in aeterno, sempiterno habe sacerdotio.

Unde et salvare in perpetuum potest accedentes per semetipsum ad Deum: semper vivens ad interpellandum pro nobis.

Whereby he is able also to save for ever them that come to God by him; always living to make intercession for us.

Unde et salva in perpetua pote accede per semetipso ad Deo: semper vivente ad interpella pro nos.

Talis enim decebat ut nobis esset pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior cælis 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:

Tale nam dece ut ad nos es pontifice, sancto, innocente, impolla, segrega ab peccatores, et excelso caelos facto:

qui non habet necessitatem quotidie, quemadmodum sacerdotes, prius pro suis delictis hostias offerre, deinde pro populi: hoc enim fecit semel, seipsum 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.

Qui non habe necessitate quotidie, quemadmodum sacerdotes, ante pro suo delictos hostias offer, deinde pro populo: hoc nam fac semel, seipso offer.

Lex enim homines constituit sacerdotes infirmitatem habentes: sermo autem jurisjurandi, qui post legem est, Filium in æternum 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.

Lege nam homines constitue sacerdotes infirmitate habe: sermone autem iurisisra, qui post lege es, Filio in aeterno perfice.