Hebrews 7

Hebrews 7, Catholic Public Domain Version

1. For this Melchizedek, king of Salem, priest of the Most High God, met Abraham, as he was returning from the slaughter of the kings, and blessed him.

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

2. 2

   And Abraham divided to him a tenth part of everything. And in translation his name is first, indeed, king of justice, and next also king of Salem, that is, king of peace.

   cui et decimas omnium divisit Abraham: primum quidem qui interpretatur rex justitiæ: deinde autem et rex Salem, quod est, rex pacis,

3. 3

   Without father, without mother, without genealogy, having neither beginning of days, nor end of life, he is thereby likened to the Son of God, who remains a priest continuously.†

   sine patre, sine matre, sine genealogia, neque initium dierum, neque finem vitæ habens, assimilatus autem Filio Dei, manet sacerdos in perpetuum.

4. 4

   Next, consider how great this man is, since the Patriarch Abraham even gave tithes to him from the principal things.

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

5. 5

   And indeed, those who are from the sons of Levi, having received the priesthood, hold a commandment to take tithes from the people in accord with the law, that is, from their brothers, even though they also went forth from the loins of Abraham.

   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.

6. 6

   But this man, whose lineage is not enumerated with them, received tithes from Abraham, and he blessed even the one who held the promises.

   Cujus autem generatio non annumeratur in eis, decimas sumpsit ab Abraham, et hunc, qui habebat repromissiones, benedixit.

7. 7

   Yet this is without any contradiction, for what is less should be blessed by what is better.

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

8. 8

   And certainly, here, men who receive tithes still die; but there, he bears witness that he lives.

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

9. 9

   And so it may be said that even Levi, who received tithes, was himself a tithe through Abraham.

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

10. 10

    For he was still in the loins of his father, when Melchizedek met him.

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

11. 11

    Therefore, if consummation had occurred through the Levitical priesthood (for under it the people received the law), then what further need would there be for another Priest to rise up according to the order of Melchizedek, one who was not called according to the order of Aaron?

    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?

12. 12

    For since the priesthood has been transferred, it is necessary that the law also be transferred.

    Translato enim sacerdotio, necesse est ut et legis translatio fiat.

13. 13

    For he about whom these things have been spoken is from another tribe, in which no one attends before the altar.

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

14. 14

    For it is evident that our Lord arose out of Judah, a tribe about which Moses said nothing concerning priests.

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

15. 15

    And yet it is far more evident that, according to the likeness of Melchizedek, there rises up another priest,

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

16. 16

    who was made, not according to the law of a carnal commandment, but according to the virtue of an indissoluble life.

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

17. 17

    For he testifies: “You are a priest forever, according to the order of Melchizedek.”

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

18. 18

    Certainly, there is a setting aside of the former commandment, because of its weakness and lack of usefulness.

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

19. 19

    For the law led no one to perfection, yet truly it introduced a better hope, through which we draw near to God.

    nihil enim ad perfectum adduxit lex: introductio vero melioris spei, per quam proximamus ad Deum.

20. 20

    Moreover, it is not without an oath. For certainly, the others were made priests without an oath.

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

21. 21

    But this man was made a priest with an oath, by the One who said to him: “The Lord has sworn and he will not repent. You are a priest forever.”

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

22. 22

    By so much, Jesus has been made the sponsor of a better testament.

    in tantum melioris testamenti sponsor factus est Jesus.

23. 23

    And certainly, so many of the others became priests because, due to death, they were prohibited from continuing.†

    Et alii quidem plures facti sunt sacerdotes, idcirco quod morte prohiberentur permanere:

24. 24

    But this man, because he continues forever, has an everlasting priesthood.

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

25. 25

    And for this reason, he is able, continuously, to save those who approach God through him, since he is ever alive to make intercession on our behalf.†

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

26. 26

    For it was fitting that we should have such a High Priest: holy, innocent, undefiled, set apart from sinners, and exalted higher than the heavens.

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

27. 27

    And he has no need, daily, in the manner of other priests, to offer sacrifices, first for his own sins, and then for those of the people. For he has done this once, by offering himself.

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

28. 28

    For the law appoints men as priests, though they have infirmities. But, by the word of the oath that is after the law, the Son has been perfected for eternity.

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

Catholic Public Domain Version (Ronald L. Conte Jr., 2009), public domain · Latin: Clementine Vulgate (1592)