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

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、

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、

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?

前約若無虧缺、則無立後約之處、

我不棄天主恩、若由律法可得稱義、則基督之死徒然矣、

如經他章云、爾永為祭司、循麥基洗德之等次、

蓋天主云、原文作蓋其證云爾永為祭司、循麥基洗德之等次、前之法度、輕弱無益、故廢之、蓋律法無所成全、惟新賜更美之望、我儕賴以近於天主前、

今爾識天主、更為天主所識、奈何復向柔弱卑狹之賤質、欲再為其所束而為奴乎、

基督為諸執政者秉權者之首、爾曹亦賴之而得全備、與基督聯合、而受割禮、非人手所行者、既去肉體之罪、即受基督之割禮、爾曹受洗禮、即與基督同葬、因信天主使基督由死復活之大能、則與基督同生、昔爾曹縱肉體之慾、死於罪愆、今天主赦爾諸罪、俾爾同基督復活、塗抹禮儀之券、即拘束我儕而罪我儕者、且除於我中、釘之十字架、敗諸執政者秉權者、擄掠之而示於眾、賴十字架勝之而凱旋、○故人勿因飲食、節期、月朔、安息日而議論爾曹、此皆為後事之影、而其形即基督也、

前驅之耶穌、為我儕先入幔內、循麥基洗德之等次、永為大祭司、

既云別設一祭司、彷彿麥基洗德、則祭司之職祭司之職或作律法必易、愈明也、

我儕亦然、當未成人時、被此世賤質賤質或作虛文束縛、

利未人為祭司、皆不以誓而立、惟耶穌則以誓、蓋經指之云、主誓而不改、爾永為祭司、循麥基洗德之等次、

主又曰、此日之後、我與以色列家所立之約、即將以我之律法、置於其衷、銘於其心、我將為彼之天主、彼將為我之民、亦不需各教其兄弟鄰里曰、爾當識主、蓋由小至大、皆必識我、我將宥其不義、不復念其罪惡云、既言新約、則以前約為舊、凡舊而漸衰者、必速歸於無有、

天主稱之為大祭司、循麥基洗德之等次焉、○

律法既為將來美事之影、非本物之實形、故不能以每年所恆獻之祭、使來前者得純全、若能、則崇事者、一潔其心、不復覺有罪、獻祭之事、豈不止息乎、但此祭、使人每年記憶其罪耳、蓋牛羊之血、不能除罪、