Hebreus 7
Weymouth NT (WMTH) vs AAI
1 For this man, Melchizedek, King of Salem and priest of the Most High God –he who when Abraham was returning after defeating the kings met him and pronounced a blessing on him–
1 Melkisedek i tafaram Salem ana aiwob, naatu God ta’imon Auyom ma’ama’anin ana Firis. Veya ta Abraham tafaram etei kwafe’en hai aiwob bairi hiyow rarouw ufunamaim, matabir nan basit Melkisedek hairi hitar, naatu Melkisedek Abraham igegewasin.
2 to whom also Abraham presented a tenth part of all–being first, as his name signifies, King of righteousness, and secondly King of Salem, that is, King of peace:
2 Abraham sawar ana roumukur etei Melkisedek itin. Melkisedek anayabin i, “Aiwob ana yawas mutufurin.” Naatu Salem ana aiwob, imih i wabin anayabin turin i, “Tufuw ana aiwob.”
3 with no father or mother, and no record of ancestry: having neither beginning of days nor end of life, but made a type of the Son of God–this man Melchizedek remains a priest for ever.
3 Melkisedek hinah o tamah o uwahinah ana a’agir ana gin tanay boro men tanatita’ur. Naatu ana tufuw o ana morob men taso’ob, anayabin bukamaim men ta hikirum ema’am boro tana’itin. I God Natun na’atube wanatowan firis ema’am.
4 Now think how great this priest-king must have been to whom Abraham the patriarch gave a tenth part of the best of the spoil.
4 Imih kwana’itin, iti orot i gagamin anababatun. Ata agir Abraham i wabin gagamin, baise baiyowane mamatabir sawar roumukur etei Melkisedek itin.
5 And those of the descendants of Levi who receive the priesthood are authorized by the Law to take tithes from the people, that is, from their brethren, though these have sprung from Abraham.
5 Naatu Israel sabuw etei i Abraham wawawan, baise ofafaramaim eo, Levi wawawan akisihimo boro hinifiris, naatu siwar roumukur i taituwah Israel sabuw biyahine hinab.
6 But, in this instance, one who does not trace his origin from them takes tithes from Abraham, and pronounces a blessing on him to whom the promises belong.
6 Naatu Melkisedek i men Levi ana rara’ane tufuw, baise Abraham God ana omatanen bai ma’am biyanane sawar roumukur etei Melkisedek bai, naatu igegewasin.
7 And beyond all dispute it is always the inferior who is blessed by the superior.
7 Imih men tanakasiy. Orot yait uman bora’ah turan ebigegewasin nati orot i gagamin naatu orot yait baigegewasin ebaib i orot kikimin.
8 Moreover here frail mortal men receive tithes: there one receives them about whom there is evidence that he is alive.
8 Firis ana efamaim, Levi ana rara’ane hina hifiris, sawar roumukur hibowabow i himorob. Baise Melkisedek sawar roumukur baib i yawasin ema’am, Bukamaim eo na’atube.
9 And Levi too –if I may so speak– pays tithes through Abraham:
9 Imih boro iti na’atube tanao, Levi wawawan i sawar roumukur hibowabow, baise Abraham Melkisedek isan sawar roumukur bitin ana veya i auman hitin.
10 for Levi was yet in the loins of his forefather when Melchizedek met Abraham.
10 Nati ana veya’amaim taso’ob, Levi i men tufuw, baise Levi i uwah Abraham biyan ana rara wanawanan ma’am ana veya, Melkisedek hairi hitar.
11 Now if the crowning blessing was attainable by means of the Levitical priesthood –for as resting on this foundation the people received the Law, to which they are still subject– what further need was there for a Priest of a different kind to be raised up belonging to the order of Melchizedek instead of being said to belong to the order of Aaron?
11 Levi ana big akisihimo firis ana bowabow hibowabow ana veya Israel sabuw ofafar itih. Naatu iti levite firis ana bowabow hibowabow imaim tarurusouwit na’at, aisim boro firis tabo tan, Melkisedek ana rara’ane, men Aaron ana rara’ane.
12 For when the priesthood changes, a change of Law also of necessity takes place.
12 Anayabin firis ana bowabow hinaya’abun orot ta nabaib, ofafar auman boro hinabotabir.
13 He, however, to whom that prophecy refers is associated with a different tribe, not one member of which has anything to do with the altar.
13 Naatu Buk Atamaninamaim ata Regah isan hikikirum, i ana rara’amaim men ta firis ana bowabow bow sibor eafusaramih, iti i big ta hai bowabow.
14 For it is undeniable that our Lord sprang from Judah, a tribe of which Moses said nothing in connection with priests.
14 It etei taso’ob Regah i Judah ana bigane tufuw, naatu Moses men kafa’imo Judah ana bigane firis ana bowabow isan iuwihimih.
15 And this is still more abundantly clear when we read that it is as belonging to the order of Melchizedek that a priest of a different kind is to arise,
15 Abisa ao i bebeyan kwa’itin, anayabin firis boubun God rurubin ana bowabow i men firis mat hibowabow na’atube, baise firis Melkisedek na’atube.
16 and hold His office not in obedience to any temporary Law, but by virtue of an indestructible Life.
16 Iti orot boubun na bifiris i men orot babin hai ofafar naatu hai o baiyunenamaim na ifirisimih, baise yawas wanatowan ana fairane.
17 For the words are in evidence, »Thou art a priest for ever, belonging to the order of Melchizedek.«
17 Anayabin Buk Atamaninamaim iti na’atube eo, “O i boro wanatowan inifiris, firis Melkisedek na’atube.”
18 On the one hand we have here the abrogation of an earlier code because it was weak and ineffective–
18 Ofafar atamanin i hibosair nabin hiyai, anayabin ririm naatu ana fair sawar.
19 for the Law brought no perfect blessing–but on the other hand we have the bringing in of a new and better hope by means of which we draw near to God.
19 Anayabin Moses ana ofafar i men karam boro sawar ta takusouw, imih boun i sawar ta gewasin hi’obaiyit, saise nuhit nafot tanan God sisibinamaim tanatit.
20 And since it was not without an oath being taken–
20 Naatu anao maiye kwananowar, sabuw afa hibifiris i ofafaramaim hina hifiris, men omatanenamaim.
21 for these men hold office without any oath having been taken, but He holds it attested by an oath from Him who said to Him, »The Lord has sworn and will not recall His words, Thou art a Priest for ever« –
21 Baise Jesu na bifiris, i God ana omatanen marasika eo inu’in na yabin matar. Marasika Buk Atamaninamaim, God Jesu isan eo,
22 so much the more also is the Covenant of which Jesus has become the guarantor, a better covenant.
22 Imih iti’imaim ebi’obaiyit Jesu i turobe omatanen boubun gewasin.
23 And they have been appointed priests many in number, because death prevents their continuance in office:
23 Firis maiyow i moumurih na’in, baise temomorob ana veya, hai bowabow nati’imaim esasawar.
24 but He, because He continues for ever, has a priesthood which does not pass to any successor.
24 Baise Jesu i wanatowan ema’am, imih i ana bowabow boro men orot ta isan naya’abun.
25 Hence too He is able to save to the uttermost those who come to God through Him, seeing that He ever lives to plead for them.
25 Naatu Jesu i karam boun naatu mar etei sabuw iyab i wanawananamaim hina God biyan titit boro niyawasih, anayabin Jesu i wanatowan God nanamaim bat isah eyoyoyoban.
26 Moreover we needed just such a High Priest as this–holy, guileless, undefiled, far removed from sinful men and exalted above the heavens;
26 Imih Jesu i Firis Gagamin, kakafiyin, rousouwin, aurin kato en, bowabow kakafin wairafih, ata yababan etei so’ob, God bora’ah yen mar nasair.
27 who, unlike other High Priests, is not under the necessity of offering up sacrifices day after day, first for His own sins, and afterwards for those of the people; for this latter thing He did once for all when He offered up Himself.
27 Naatu i men firis gagamih wan hima’am na’atube, boro men mar etei i ana bowabow kakafin isan sibor nayai, naatu sabuw hai bowabow kakafih isan nayai’imih. En. Sibor i ta’imon yai’ika, mar moumurih na’in isan mar ta’imon yai sawar. God isan taiyuwin biyan siboromih ya’iyai ana maramaim.
28 For the Law constitutes men High Priests –men with all their infirmity– but the utterance of the oath, which came later than the Law, constitutes High Priest a Son who has been made for ever perfect.
28 Turobe, ofafaramaim firis gagamin hirubinih i orot ririmih, baise God ana obaifaro tur i ofafar ufunamaim natit, Natun rubin. Anayabin God ana kok etei Jesu i wanatowan ebobosunusunub.
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