| web | kjv | alex | young | latin | |||||
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| 1. | For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. | For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: | πας γαρ αρχιερευς εξ ανθρωπων λαμβανομενος υπερ ανθρωπων καθισταται τα προς τον θεον ινα προσφερη δωρα τε και θυσιας υπερ αμαρτιων | For every chief priest -- out of men taken -- in behalf of men is set in things pertaining to God, that he may offer both gifts and sacrifices for sins, | omnis namque pontifex ex hominibus adsumptus pro hominibus constituitur in his quae sunt ad Deum ut offerat dona et sacrificia pro peccatis | ||||
| 2. | The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness. | Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. | μετριοπαθειν δυναμενος τοις αγνοουσιν και πλανωμενοις επει και αυτος περικειται ασθενειαν | able to be gentle to those ignorant and going astray, since himself also is compassed with infirmity; | qui condolere possit his qui ignorant et errant quoniam et ipse circumdatus est infirmitate | ||||
| 3. | Because of this, he must offer sacrifices for sins for the people, as well as for himself. | And by reason hereof he ought, as for the people, so also for himself, to offer for sins. | και δι αυτην οφειλει καθως περι του λαου ουτως και περι αυτου προσφερειν περι αμαρτιων | and because of this infirmity he ought, as for the people, so also for himself to offer for sins; | et propter eam debet quemadmodum et pro populo ita etiam pro semet ipso offerre pro peccatis | ||||
| 4. | Nobody takes this honor on himself, but he is called by God, just like Aaron was. | And no man taketh this honour unto himself, but he that is called of God, as was Aaron. | και ουχ εαυτω τις λαμβανει την τιμην αλλα καλουμενος υπο του θεου καθωσπερ και ααρων | and no one to himself doth take the honour, but he who is called by God, as also Aaron: | nec quisquam sumit sibi honorem sed qui vocatur a Deo tamquam Aaron | ||||
| 5. | So also Christ didn't glorify himself to be made a high priest, but it was he who said to him, "You are my Son. Today I have become your father."{Psalm 2:7} | So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. | ουτως και ο χριστος ουχ εαυτον εδοξασεν γενηθηναι αρχιερεα αλλ ο λαλησας προς αυτον υιος μου ει συ εγω σημερον γεγεννηκα σε | so also the Christ did not glorify himself to become chief priest, but He who spake unto him: `My Son thou art, I to-day have begotten thee;` | sic et Christus non semet ipsum clarificavit ut pontifex fieret sed qui locutus est ad eum Filius meus es tu ego hodie genui te | ||||
| 6. | As he says also in another place, "You are a priest forever, after the order of Melchizedek."{Psalm 110:4} | As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. | καθως και εν ετερω λεγει συ ιερευς εις τον αιωνα κατα την ταξιν μελχισεδεκ | as also in another place He saith, `Thou art a priest -- to the age, according to the order of Melchisedek;` | quemadmodum et in alio dicit tu es sacerdos in aeternum secundum ordinem Melchisedech | ||||
| 7. | He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear, | Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; | ος εν ταις ημεραις της σαρκος αυτου δεησεις τε και ικετηριας προς τον δυναμενον σωζειν αυτον εκ θανατου μετα κραυγης ισχυρας και δακρυων προσενεγκας και εισακουσθεις απο της ευλαβειας | who in the days of his flesh both prayers and supplications unto Him who was able to save him from death -- with strong crying and tears -- having offered up, and having been heard in respect to that which he feared, | qui in diebus carnis suae preces supplicationesque ad eum qui possit salvum illum a morte facere cum clamore valido et lacrimis offerens et exauditus pro sua reverentia | ||||
| 8. | though he was a Son, yet learned obedience by the things which he suffered. | Though he were a Son, yet learned he obedience by the things which he suffered; | καιπερ ων υιος εμαθεν αφ ων επαθεν την υπακοην | through being a Son, did learn by the things which he suffered -- the obedience, | et quidem cum esset Filius didicit ex his quae passus est oboedientiam | ||||
| 9. | Having been made perfect, he became to all of those who obey him the author of eternal salvation, | And being made perfect, he became the author of eternal salvation unto all them that obey him; | και τελειωθεις εγενετο πασιν τοις υπακουουσιν αυτω αιτιος σωτηριας αιωνιου | and having been made perfect, he did become to all those obeying him a cause of salvation age-during, | et consummatus factus est omnibus obtemperantibus sibi causa salutis aeternae | ||||
| 10. | named by God a high priest after the order of Melchizedek. | Called of God an high priest after the order of Melchisedec. | προσαγορευθεις υπο του θεου αρχιερευς κατα την ταξιν μελχισεδεκ | having been addressed by God a chief priest, according to the order of Melchisedek, | appellatus a Deo pontifex iuxta ordinem Melchisedech | ||||
| 11. | About him we have many words to say, and hard to interpret, seeing you have become dull of hearing. | Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. | περι ου πολυς ημιν ο λογος και δυσερμηνευτος λεγειν επει νωθροι γεγονατε ταις ακοαις | concerning whom we have much discourse and of hard explanation to say, since ye have become dull of hearing, | de quo grandis nobis sermo et ininterpretabilis ad dicendum quoniam inbecilles facti estis ad audiendum | ||||
| 12. | For although by this time you should be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food. | For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. | και γαρ οφειλοντες ειναι διδασκαλοι δια τον χρονον παλιν χρειαν εχετε του διδασκειν υμας τινα τα στοιχεια της αρχης των λογιων του θεου και γεγονατε χρειαν εχοντες γαλακτος [και] ου στερεας τροφης | for even owing to be teachers, because of the time, again ye have need that one teach you what are the elements of the beginning of the oracles of God, and ye have become having need of milk, and not of strong food, | etenim cum deberetis magistri esse propter tempus rursum indigetis ut vos doceamini quae sint elementa exordii sermonum Dei et facti estis quibus lacte opus sit non solido cibo | ||||
| 13. | For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. | For every one that useth milk is unskilful in the word of righteousness: for he is a babe. | πας γαρ ο μετεχων γαλακτος απειρος λογου δικαιοσυνης νηπιος γαρ εστιν | for every one who is partaking of milk is unskilled in the word of righteousness -- for he is an infant, | omnis enim qui lactis est particeps expers est sermonis iustitiae parvulus enim est | ||||
| 14. | But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil. | But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. | τελειων δε εστιν η στερεα τροφη των δια την εξιν τα αισθητηρια γεγυμνασμενα εχοντων προς διακρισιν καλου τε και κακου | and of perfect men is the strong food, who because of the use are having the senses exercised, unto the discernment both of good and of evil. | perfectorum autem est solidus cibus eorum qui pro consuetudine exercitatos habent sensus ad discretionem boni ac mali | ||||