Heb Židům, kapitola List Židům, kapitola 7
希伯来书 7:11–13的不同译本
捷克语
B21
11Kdyby levitské kněžství vedlo k dokonalosti (kvůli níž byl lidu dán Zákon), proč by ještě bylo potřeba, aby povstal jiný kněz podle Melchisedechova řádu, a nebyl jmenován podle Áronova řádu? 12Se změnou kněžství ovšem nutně nastává i změna Zákona. 13Ten, o kom se tu mluví, přece patří k jinému pokolení, z něhož nikdy nikdo u oltáře nesloužil.
BKR
11A protož byla-liť dokonalost spasení skrze Levítské kněžství, (nebo za toho kněžství vydán jest lidu Zákon,) jakáž toho byla potřeba, aby jiný kněz podle řádu Melchisedechova povstal, a nebyl již více podle řádu Aronova jmenován? 12A poněvadž jest kněžství přeneseno, musiloť také i Zákona přenesení býti. 13Nebo ten, o kterémž se to praví, jiného jest pokolení, z kteréhožto žádný při oltáři v službě nebyl.
中文
当代译本 (简)
11以色列人在利未祭司制度的基础上承受律法，如果通过这个祭司制度可以达到纯全，又何必照麦基洗德的模式而不是亚伦的模式，另外兴起一位祭司呢？ 12既然这祭司制度更改了，律法也必须更改。 13因为这里所说的这位祭司属于别的支派，那支派里从来没有在祭坛前供职的祭司。
當代譯本 (繁)
11以色列人在利未祭司制度的基礎上承受律法，如果通過這個祭司制度可以達到純全，又何必照麥基洗德的模式而不是亞倫的模式，另外興起一位祭司呢？ 12既然這祭司制度更改了，律法也必須更改。 13因為這裡所說的這位祭司屬於別的支派，那支派裡從來沒有在祭壇前供職的祭司。
标准译本 (简)
11既然如此，如果藉着利未人的祭司职份能达到完全——子民本来在这职份下领受了律法——那么，为什么还需要照着麦基洗德的等级，而不照着所谓“亚伦的等级”兴起另一位祭司呢？ 12祭司职份被更换，律法也必须有所更换。 13其实这些话所论到的那一位是属于别的支派，这支派中从来没有人在祭坛供过职；
標準譯本 (繁)
11既然如此，如果藉著利未人的祭司職份能達到完全——子民本來在這職份下領受了律法——那麼，為什麼還需要照著麥基洗德的等級，而不照著所謂「亞倫的等級」興起另一位祭司呢？ 12祭司職份被更換，律法也必須有所更換。 13其實這些話所論到的那一位是屬於別的支派，這支派中從來沒有人在祭壇供過職；
易读圣经
11如果借着利未人的祭司制度能达到完美（人民是在这制度下领受律法的），为什么还需要照着麦基洗德的体系，另外指认一位祭司，而不是按照亚伦的体系呢？ 12如果祭司制度更改了，律法也必须更改。 13因为我们所指的那位，原属于另外一个支派的，这支派向来没有人在祭坛前供职。
现代标点和合本 (简)
11从前百姓在利未人祭司职任以下受律法，倘若藉这职任能得完全，又何用另外兴起一位祭司，照麦基洗德的等次，不照亚伦的等次呢？ 12祭司的职任既已更改，律法也必须更改。 13因为这话所指的人本属别的支派，那支派里从来没有一人伺候祭坛。
現代標點和合本 (繁)
11從前百姓在利未人祭司職任以下受律法，倘若藉這職任能得完全，又何用另外興起一位祭司，照麥基洗德的等次，不照亞倫的等次呢？ 12祭司的職任既已更改，律法也必須更改。 13因為這話所指的人本屬別的支派，那支派裡從來沒有一人伺候祭壇。
普通话本
11假如通过利未族的祭司制度能达到完美，即在利未族的祭司制度的基础上，律法颁布给了人们，那么，为什么还需要另外一个像麦基洗德而不像亚伦的祭司出现呢？ 12因为当祭司制度一更换时，律法也必须随之而更改。 13我们的主—我们现在所谈论的那位，属于不同的支派，在这个支派里，还没有谁在祭坛前供过职。
英语
KJV (66 books)
11If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? 12For the priesthood being changed, there is made of necessity a change also of the law. 13For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.
AFINT (Exp US)
11Now if perfection had been achievable through the Levitical priesthood, for based on it the people received the Law, what further necessity existed for another priest to arise according to the order of Melchizedek rather than being designated according to the order of Aaron? 12For when the priesthood undergoes change, necessarily a change of Law must also occur. 13For the One about whom these statements are made belonged to a different tribe, from which nobody has attended the altar.
AFINT (Lit US)
11Now if perfection were through the Levitical priesthood—for on the basis of it the people received the Law—what further need would there have been for another priest to arise according to the order of Melchizedek, and not said to be according to the order of Aaron? 12For when the priesthood is changed, of necessity, a change of Law also takes place. 13For the One of whom these things are spoken belonged to another tribe, from which no one has served at the altar.
ASV
11Now if there was perfection through the Levitical priesthood (for under it hath the people received the law), what further need was there that another priest should arise after the order of Melchizedek, and not be reckoned after the order of Aaron? 12For the priesthood being changed, there is made of necessity a change also of the law. 13For he of whom these things are said belongeth to another tribe, from which no man hath given attendance at the altar.
BSB
11Now if perfection could have been attained through the Levitical priesthood (for on this basis the people received the law), why was there still need for another priest to appear — one in the order of Melchizedek and not in the order of Aaron? 12For when the priesthood is changed, the law must be changed as well. 13He of whom these things are said belonged to a different tribe, from which no one has ever served at the altar.
DRA
11If 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? 12For the priesthood being translated, it is necessary that a translation also be made of the law. 13For he, of whom these things are spoken, is of another tribe, of which no one attended on the altar.
EMTV
11Therefore, if perfection was through the Levitical priesthood (for under it the people have received the law), why is there yet a need for another priest to rise, after the order of Melchizedek, and not to be called after the order of Aaron? 12For the priesthood being changed, of necessity there occurs a change of law also. 13For He concerning whom these things are spoken belongs to another tribe, from which no one has officiated at the altar.
FBV
11Now if perfection could have been achieved through the priesthood of Levi (for that's how the law was received), what was the need for another priest to come following the order of Melchizedek, and not following the order of Aaron? 12If the priesthood is changed, then the law needs to be changed too. 13The one we're talking about comes from a different tribe, a tribe that has never provided priests to serve at the altar.
GNV
11If therefore perfection had bene by the Priesthoode of the Leuites (for vnder it the Lawe was established to the people) what needed it furthermore, that another Priest should rise after the order of Melchi-sedec, and not to be called after the order of Aaron? 12For if the Priesthood be changed, then of necessitie must there be a change of the Lawe. 13For hee of whome these things are spoken, perteineth vnto another tribe, whereof no man serued at the altar.
LSV
11If indeed, then, perfection were through the Levitical priesthood—for the people under it had received law—what further need, according to the order of Melchizedek, for another priest to arise, and not to be called according to the order of Aaron? 12For the priesthood being changed, of necessity also, a change comes of the Law, 13for He of whom these things are said in another tribe has had part, of whom no one gave attendance at the altar,
NASB
11So if perfection was through the Levitical priesthood (for on the basis of it the people received the Law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron? 12For when the priesthood is changed, of necessity there takes place a change of law also. 13For the one about whom these things are said belongs to another tribe, from which no one has officiated at the altar. NASB 2020
NIV (US)
11If perfection could have been attained through the Levitical priesthood—and indeed the law given to the people established that priesthood—why was there still need for another priest to come, one in the order of Melchizedek, not in the order of Aaron? 12For when the priesthood is changed, the law must be changed also. 13He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar.
NMV
11If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need [was there] that another priest should rise after the order of Malki-Tzedek [king of righteousness], and not be called after the order of Aharon [Bright, Very High]? 12For the priesthood being changed, there is made of necessity a change also of the law. 13For he of whom these things are spoken pertains to another tribe, of which no man gave attendance at the altar.
OJB
11Now if shleimut (completeness) had been attainable through the Kehunah of Levi — for under it came the Mattan Torah (giving of the Torah) to the Am Brit — what further need would there have been to speak of another KOHEN arising “according to the order of Malki-Tzedek” rather than “al divrati Aharon”? 12For when there is a “changing of the guard” of the Kehunah (Priesthood), this behechrach (necessarily) also affects the Torah. 13For the One about whom these things are said belonged to a different shevet (tribe), from which no one has officiated at the Mizbe'ach.
TCENT
11Now if perfection had been attainable through the Levitical priesthood (for under this priesthood the people received the law), what further need would there have been for another priest to arise according to the order of Melchizedek rather than the order of Aaron? 12For when the priesthood is changed, the law must also be changed. 13Now he of whom these things are spoken belongs to a different tribe, from which no one has ever served at the altar.
T4T
11God gave his laws to his people at the same time he gave regulations about the priests. So, if what the priests who were descended from Levi did could have provided a way for God to completely forgive people for disobeying those laws, certainly no other priest like Melchizedek would have been necessary. [RHQ] Instead, priests who were descended from Aaron, Levi’s descendant, would have been adequate. 12But we know they were not adequate, because a new type of priest like Melchizedek has come. And since God has appointed a new type of priest, he also had to change the regulations concerning how priests were appointed {he appointed priests}. 13Jesus, the one about whom I am saying these things, is a descendant of someone else, not a descendant of Levi. None of the men from whom Jesus descended ever served as priests [MTY].
WEB (US)
11Now if perfection was through the Levitical priesthood (for under it the people have received the law), what further need was there for another priest to arise after the order of Melchizedek, and not be called after the order of Aaron? 12For the priesthood being changed, there is of necessity a change made also in the law. 13For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar.