The Epistle of St. Paul to the Hebrews — Epistola B. Pauli Apostoli ad Hebræos
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Chapter 5
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Vulgate> | <Douay-Rheims> | <Knox Bible |
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1 Omnis namque pontifex ex hominibus assumptus, pro hominibus constituitur in iis quæ sunt ad Deum, ut offerat dona, et sacrificia pro peccatis: |
1 For every high priest taken from among men, is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins: |
1 The purpose for which any high priest is chosen from among his fellow men, and made a representative of men in their dealings with God, is to offer gifts and sacrifices in expiation of their sins. |
2 qui condolere possit iis qui ignorant et errant: quoniam et ipse circumdatus est infirmitate: |
2 Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity. |
2 He is qualified for this by being able to feel for them when they are ignorant and make mistakes, since he, too, is all beset with humiliations, |
3 et propterea debet, quemadmodum pro populo, ita etiam et pro semetipso offerre pro peccatis. |
3 And therefore he ought, as for the people, so also for himself, to offer for sins. |
3 and, for that reason, must needs present sin-offerings for himself, just as he does for the people. |
4 Nec quisquam sumit sibi honorem, sed qui vocatur a Deo, tamquam Aaron. |
4 Neither doth any man take the honour to himself, but he that is called by God, as Aaron was. |
4 His vocation comes from God, as Aaron’s did; nobody can take on himself such a privilege as this. |
5 Sic et Christus non semetipsum clarificavit ut pontifex fieret: sed qui locutus est ad eum: Filius meus es tu, ego hodie genui te. |
5 So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son, this day have I begotten thee. |
5 So it is with Christ. He did not raise himself to the dignity of the high priesthood; it was God that raised him to it, when he said, Thou art my Son, I have begotten thee this day, |
6 Quemadmodum et in alio loco dicit: Tu es sacerdos in æternum, secundum ordinem Melchisedech. |
6 As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech. |
6 and so, elsewhere, Thou art a priest for ever, in the line of Melchisedech. |
7 Qui in diebus carnis suæ preces, supplicationesque ad eum qui possit illum salvum facere a morte cum clamore valido, et lacrimis offerens, exauditus est pro sua reverentia. |
7 Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence. |
7 Christ, during his earthly life, offered prayer and entreaty to the God who could save him from death, not without a piercing cry, not without tears; yet with such piety as won him a hearing. |
8 Et quidem cum esset Filius Dei, didicit ex iis, quæ passus est, obedientiam: |
8 And whereas indeed he was the Son of God, he learned obedience by the things which he suffered: |
8 Son of God though he was, he learned obedience in the school of suffering, |
9 et consummatus, factus est omnibus obtemperantibus sibi, causa salutis æternæ, |
9 And being consummated, he became, to all that obey him, the cause of eternal salvation. |
9 and now, his full achievement reached, he wins eternal salvation for all those who render obedience to him. |
10 appellatus a Deo pontifex juxta ordinem Melchisedech. |
10 Called by God a high priest according to the order of Melchisedech. |
10 A high priest in the line of Melchisedech, so God has called him. |
11 De quo nobis grandis sermo, et ininterpretabilis ad dicendum: quoniam imbecilles facti estis ad audiendum. |
11 Of whom we have much to say, and hard to be intelligibly uttered: because you are become weak to hear. |
11 Of Christ as priest we have much to say, and it is hard to make ourselves understood in the saying of it, now that you have grown so dull of hearing. |
12 Etenim cum deberetis magistri esse propter tempus, rursum indigetis ut vos doceamini quæ sint elementa exordii sermonum Dei: et facti estis quibus lacte opus sit, non solido cibo. |
12 For whereas for the time you ought to be masters, you have need to be taught again what are the first elements of the words of God: and you are become such as have need of milk, and not of strong meat. |
12 You should, after all this time, have been teachers yourselves, and instead of that you need to be taught; taught even the first principles on which the oracles of God are based. You have gone back to needing milk, instead of solid food. |
13 Omnis enim, qui lactis est particeps, expers est sermonis justitiæ: parvulus enim est. |
13 For every one that is a partaker of milk, is unskilful in the word of justice: for he is a little child. |
13 Those who have milk for their diet can give no account of what holiness means; how should they? They are only infants. |
14 Perfectorum autem est solidus cibus: eorum, qui pro consuetudine exercitatos habent sensus ad discretionem boni ac mali. |
14 But strong meat is for the perfect; for them who by custom have their senses exercised to the discerning of good and evil. |
14 Solid food is for the full-grown; for those whose faculties are so trained by exercise that they can distinguish between good and evil. |