昔民在利未人祭司職下受律、若由之而得完全、則何須別興一祭司依麥基洗德之班、而不謂之依亞倫班乎、

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？

那么，如果百姓藉着利未人的祭司职任能达到完全—因为百姓是在这职分下领受律法的—为什么还需要按照麦基洗德的体系另外兴起一位祭司，而不按照亚伦的体系呢？

那么，如果百姓藉着利未人的祭司职任能达到完全—因为百姓是在这职分下领受律法的—为什么还需要按照麦基洗德的体系另外兴起一位祭司，而不按照亚伦的体系呢？

犹太人在利未祭司制度的基础上承受了律法，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？

这样看来，如果藉着利未人的祭司制度能达到完全的地步（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，另外兴起一位祭司，而不照着亚伦的体系呢？

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？

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？

那麼，如果百姓藉着利未人的祭司職任能達到完全－因為百姓是在這職分下領受律法的－為甚麼還需要按照麥基洗德的體系另外興起一位祭司，而不按照亞倫的體系呢？

那麼，如果百姓藉着利未人的祭司職任能達到完全－因為百姓是在這職分下領受律法的－為甚麼還需要按照麥基洗德的體系另外興起一位祭司，而不按照亞倫的體系呢？

猶太人在利未祭司制度的基礎上承受了律法，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？

這樣看來，如果藉著利未人的祭司制度能達到完全的地步（人民是在這制度下領受律法的），為甚麼還需要照著麥基洗德的體系，另外興起一位祭司，而不照著亞倫的體系呢？

這樣看來，倘若藉着利未人的祭司職分能有完全勝任的資格（而人民之領受了律法倒是以這職分為基本），哪裏還需要另一種的一位祭司興起來、是照麥基洗德的等次、而不稱為照亞倫的等次呢？

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？

昔民受律例時、利未子孫任祭司職、若人賴此、罔有缺乏、則毋庸別設一祭司、依麥基洗德班聯、不依亞倫班聯、

昔民受律法、即在利未子孫得祭司職之時、若賴此祭司之職、能得成全、何用別設一祭司、循麥基洗德之等次、而不循亞倫之等次乎、又作人若賴利未子孫所得祭司之職能得成全何須別設一祭司循麥基洗德之等次而非循亞倫之等次乎民所受之律法與此祭司之職實有關係

夫斯民之受律法也、乃在利未子孫為司祭之時。假使陳制而能躋人於純全之域、則何須復有異軍突起之司祭；而且此司祭何不與亞倫同一支派、而獨與麥基德同一班次耶？

If 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?

The law that was given to the people called for the priestly system. That system began with Levi. Suppose the priestly system could have made people perfect. Then why was there still a need for another priest to come? And why did he need to be like Melchizedek? Why wasn’t he from Aaron’s family line?

Now if perfection had been attainable through the Levitical priesthood( for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron?

So if the priesthood of Levi, on which the law was based, could have achieved the perfection God intended, why did God need to establish a different priesthood, with a priest in the order of Melchizedek instead of the order of Levi and Aaron?

Now if perfection came through the Levitical priesthood( for on the basis of it the people received the law), what further need was there for another priest to appear, said to be according to the order of Melchizedek and not according to the order of Aaron?

So 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?

Therefore, if perfection were through 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 Melchizedek, and not be called according to the order of Aaron?

Now 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?

If then, perfection came through the Levitical priesthood( for under it the people received the law), what further need was there for another priest to appear, said to be in the order of Melchizedek and not in the order of Aaron?

If 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?

So if perfection had in fact been possible through the Levitical priesthood– for on that basis the people received the law– what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order?

Now 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?

倘前約無缺、則無庸立後約矣、

我不虛上帝之恩、蓋義若由律、則基督之死為徒然矣、

於他書亦云、爾永為祭司、依麥基洗德之班、

有證之者曰、爾永為祭司、依麥基洗德之班、夫前誡因荏弱無益而廢、蓋律無所成全、遂引入愈善之望、我儕由之而近上帝、

今既知之、更為上帝所知、何反向劣弱空乏之小學、復欲為之役乎、

彼為諸政諸權之首、爾曹亦由之而得充盛、且於彼受割、非以手者、乃由基督之割、而革情欲之身、○蓋以洗禮與之同葬、亦與之同起、由乎信上帝之功用、即自死而起之者也、爾曹素以愆尤與情欲之未割而死、上帝亦使爾與彼同甦、悉赦我之愆尤、塗抹繩我之券、即所載諸儀文以敵我者也、於焉除之、釘之十架、且虜諸政諸權、明徇於眾、而奏凱焉、○是以勿因飲食、節期、月朔、安息日、被人擬議、此皆後事之影、其形乃屬基督、

前驅之耶穌、為我儕進入、永立為大祭司、依麥基洗德之班焉、

既云別興一祭司、猶麥基洗德之狀、其事更昭然矣、

我儕童蒙時、亦役於斯世之小學、

他祭司則無誓而立、惟斯則以誓、因諭之者云、主誓不悔、爾永為祭司、

又云、斯日之後我與以色列家所立之約、乃以我律置其衷銘其心、我於彼為上帝、彼於我為民、勿須各訓其鄰里及其兄弟云、宜識主、蓋自卑至尊、皆必識我、以我將寬恕其不義、不復記其罪愆、約既曰新、則以前者為舊、夫舊而漸衰者、殆近於消滅矣、

上帝稱之為大祭司、依麥基洗德之班焉、○

夫律既為將來佳事之影、非其真形、故不能以歷年恆獻之祭、使近之者完全、若然則獻祭之事豈不止乎、蓋崇事者一潔、不復覺罪、惟歷年獻祭、使人憶罪耳、蓋牛羊之血、不能除罪、