Teks Latin · Disp. XVII, hlm. 48-50
Gomarus, Disputatio XVII: Keserupaan keimaman Kristus dan Melkisedek
Dalam hal apa keimaman Kristus serupa dengan keimaman Melkisedek, berdasarkan tafsiran Surat Ibrani.
Pendahuluan
Quum, prae ceteris Vet. Testamenti typis, quibus, Christi sacerdotium, fuit adumbratum, Melchisedeci ordo,ᵃ cum rei praestantia, tum controversiarum celebritate ac pondere, antecellat; non abs re facturi videmur, si Sacrae Scripturae ductu, veram ac propriam Sacerdotii Christi, & Melchisedeci, similitudinem, alibi à nobis expositam, recolamus, & publico examini, in auditorum gratiam, proponamus: ut rei veritas, in vera Ecclesia, ad Christi gloriam, illustretur. (ᵃ Ps 110.)
Since, among all the other types of the Old Testament by which the priesthood of Christ was prefigured, the order of Melchisedec excels, both in the excellence of the matter and in the celebrity and weight of the controversies [surrounding it], we judge it not beside the purpose if, under the guidance of Sacred Scripture, we recall the true and proper likeness of the priesthood of Christ and of Melchisedec, expounded by us elsewhere, and set it forth for public examination, for the benefit of our hearers: that the truth of the matter may be illustrated, in the true Church, unto the glory of Christ.
Karena di antara semua tipe Perjanjian Lama yang dengannya keimaman Kristus digambarkan lebih dahulu, peraturan Melkisedek,ᵃ baik karena keluhuran perkaranya maupun karena kemasyhuran dan bobot perdebatannya, unggul melampaui yang lain; maka kami memandang tidak menyimpang dari maksud bila, dengan bimbingan Kitab Suci, kami mengingat kembali kemiripan yang benar dan sejati antara keimaman Kristus dan Melkisedek, yang telah kami uraikan di tempat lain, lalu mengajukannya untuk pemeriksaan umum demi kebaikan para pendengar, supaya kebenaran perkara ini disingkapkan di dalam Gereja yang benar bagi kemuliaan Kristus. (ᵃ Mzm. 110.)
Tesis I
Similitudo autem, Sacerdotii Christi & Melchisedeci,ᵃ propria, partim, in persona sacerdotis: partim, in reliqua sacerdotii dignitate, consistit. (ᵃ Heb. 7:15.)
Now the proper likeness of the priesthood of Christ and of Melchisedec consists partly in the person of the priest, and partly in the rest of the dignity of the priesthood.
Adapun kemiripan yang sejati antara keimaman Kristus dan Melkisedek,ᵃ sebagian terletak pada pribadi sang imam, sebagian lagi pada martabat keimaman selebihnya. (ᵃ Ibr. 7:15.)
Tesis II
In persona, admirandae originis, & durationis, convenientia, elucet. Originis; quòd uterque, sine Patre, sine Matre: eoque sine genealogiaᵃ est: durationis; quòd, nec initium dierum, nec finem vitae, habeatᵇ: re utrimque simili; quamvis modo diverso. (ᵃ Heb. 7:3. ᵇ Ibidem.)
In person, an admirable agreement of origin and of duration shines forth. Of origin: because each is without father, without mother, and thus without genealogy. Of duration: because each has neither beginning of days nor end of life, the thing being alike on both sides, though the mode differs.
Pada pribadi, tampak persesuaian dalam hal asal-usul dan lamanya yang mengagumkan. Mengenai asal-usul: keduanya tanpa bapa, tanpa ibu, dan karena itu tanpa silsilah;ᵃ mengenai lamanya: keduanya tidak memiliki awal hari-hari maupun akhir hidup;ᵇ perkaranya serupa pada kedua belah pihak, walaupun caranya berbeda. (ᵃ Ibr. 7:3. ᵇ Ibid.)
Tesis III
Talis enim est Melchisedecus, non naturae suae genio (quasi Deus esset, Filiusᵃ, aut Spiritus Sanctusᵇ, sub humana forma: ut quidam olim perperam tradidere: quod etiam nomine, regno, sede, sacerdotio, professione, donisque datis & acceptis, Christique similitudine, confutatur) sed Scripturae silentis, eaque ratione prophetantis, mysterio: ut hoc saltem modo (quod aliter, in hisce homo mortalis, nequibat) Christum adumbraret. Quo sensu testatum esse, dicitur, quòd vivatᶜ non testimonio expresso; sed silentii typo. (ᵃ Epiphan. contra Melchisedecianos haer. 55. ᵇ Ibidem contra Hierarchitas haer. 67. Hieron. to. 3. Ep. ad Euagrium. ᶜ Heb. 7:8.)
For Melchisedec is such not by the genius of his own nature (as though he were God, the Son, or the Holy Spirit, under a human form, as some once wrongly handed down, which is also refuted by his name, kingdom, seat, priesthood, profession, and by the gifts given and received, and by his likeness to Christ) but by the mystery of a Scripture that is silent, and prophesying by that very silence: so that in this way at least (which otherwise, [Melchisedec] being a mortal man in these matters, he could not) he might prefigure Christ. In which sense it is said that he "is testified to live", not by an express testimony, but by the type of silence.
Sebab demikianlah Melkisedek: bukan menurut corak naturnya sendiri (seakan-akan ia Allah, atau Anak,ᵃ atau Roh Kudus,ᵇ dalam rupa manusia, seperti yang dahulu diajarkan secara keliru oleh sebagian orang; hal itu dibantah juga oleh namanya, kerajaannya, takhtanya, keimamannya, jabatannya, oleh pemberian yang diberikan dan diterima, dan oleh kemiripannya dengan Kristus), melainkan oleh misteri Kitab Suci yang berdiam diri, dan dengan cara itu bernubuat, supaya setidaknya dengan cara ini (yang dengan cara lain tidak dapat dilakukannya dalam hal-hal ini, sebab ia manusia fana) ia menggambarkan Kristus lebih dahulu. Dalam arti inilah dikatakan bahwa dikesaksikan ia hidup,ᶜ bukan dengan kesaksian yang tegas, melainkan dengan tipe kebisuan. (ᵃ Epifanius, melawan kaum Melkisedekian, bidah 55. ᵇ Ibid., melawan kaum Hierakit, bidah 67. Hieronimus, jld. 3, Surat kepada Euagrius. ᶜ Ibr. 7:8.)
Tesis IV
Christus verò reipsa talis existit. Nam, ut aeterna, à Deo Patre, generationeᵃ, est ἀμήτωρ sine matre, & initii temporis, finisque vitae, expers, principium & finis, primus & ultimusᵇ; sic temporali conceptione, per Spiritum Sanctum, è matre virgineᶜ, propriè est ἀπάτωρ sine patre. Quocirca etiam Melchisedec, assimilatus Filio Deiᵈ, asseritur. Haec de prima similitudine, ratione personae. (ᵃ Prov. 8:24, 25; John 1:1, 18. ᵇ Rev. 22:13. ᶜ Isa. 7:14; Matt. 1:23. ᵈ Heb. 7:3.)
Christ, however, is truly such in reality. For, as by eternal generation from God the Father he is motherless (ἀμήτωρ), and, being without beginning of time or end of life, is "the beginning and the end, the first and the last"; so by temporal conception, through the Holy Spirit, from a virgin mother, he is properly fatherless (ἀπάτωρ). For which reason Melchisedec too is said to be made like unto the Son of God. So much for the first likeness, by reason of the person.
Adapun Kristus sungguh-sungguh demikian dalam kenyataan. Sebab, sebagaimana oleh kelahiran kekal dari Allah Bapa,ᵃ Ia ἀμήτωρ, tanpa ibu, dan bebas dari awal waktu serta akhir hidup, awal dan akhir, yang pertama dan yang terakhir;ᵇ demikian pula oleh pembuahan dalam waktu, melalui Roh Kudus, dari ibu seorang perawan,ᶜ Ia dalam arti yang tepat ἀπάτωρ, tanpa bapa. Karena itu Melkisedek pun dinyatakan dibuat serupa dengan Anak Allah.ᵈ Demikianlah tentang kemiripan yang pertama, menurut pribadi. (ᵃ Ams. 8:24, 25; Yoh. 1:1, 18. ᵇ Why. 22:13. ᶜ Yes. 7:14; Mat. 1:23. ᵈ Ibr. 7:3.)
Tesis V
Altera, quae, in reliqua sacerdotii dignitate, existit, & suis adjunctis, & cum Leviticis comparatione, describitur.
The second [likeness], which lies in the rest of the priesthood's dignity, is described both by its own adjuncts and by comparison with the Levitical [priesthood].
Kemiripan yang kedua, yang terdapat pada martabat keimaman selebihnya, dijelaskan baik melalui sifat-sifat yang menyertainya maupun melalui perbandingan dengan keimaman Lewi.
Tesis VI
Adjuncta enim sunt; regnum, & in aeternum duratio. Regnum; quia uterque, rex & sacerdosᵃ: sed Melchisedeci, est terrenum: Christi verò regnum, non est de hoc mundoᵇ; sed caelesteᶜ. (ᵃ Heb. 7:1, 2; Ps. 110:1, 2, 4. ᵇ John 18:36. ᶜ Heb. 8:1; Ps. 110:1; 1 Cor. 15:25.)
For the adjuncts are: kingship, and duration forever. Kingship: because each is both king and priest, but Melchisedec's [kingdom] is earthly; whereas Christ's "kingdom is not of this world," but heavenly.
Sifat-sifat yang menyertai itu ialah kerajaan dan kelangsungan sampai selama-lamanya. Kerajaan: karena keduanya adalah raja dan imam;ᵃ tetapi kerajaan Melkisedek bersifat duniawi, sedangkan kerajaan Kristus bukan dari dunia ini,ᵇ melainkan surgawi.ᶜ (ᵃ Ibr. 7:1, 2; Mzm. 110:1, 2, 4. ᵇ Yoh. 18:36. ᶜ Ibr. 8:1; Mzm. 110:1; 1Kor. 15:25.)
Tesis VII
In regno autem, & regia & virtutibus regiis, conveniunt. Regia illius, fuit Salem; sed terrena ac typicaᵃ: hujus verò etiam, Salem, seu Ierusalemᵇ caelestis; vera fidelium Ecclesiaᶜ. (ᵃ Heb. 7:1, 2. ᵇ Ps. 76:3; Zech. 9:9; John 12:13, 15. ᶜ Gal. 4:26; Heb. 12:22.)
In kingship, moreover, they agree both in royal seat and in royal virtues. His [Melchisedec's] royal seat was Salem, but earthly and typical; His [Christ's] too is Salem, or the heavenly Jerusalem, the true Church of the faithful.
Dalam hal kerajaan, keduanya bersesuaian baik dalam kediaman raja maupun dalam kebajikan-kebajikan raja. Kediaman raja yang pertama ialah Salem, tetapi bersifat duniawi dan tipologis;ᵃ kediaman raja yang kedua juga Salem, yakni Yerusalem surgawi,ᵇ Gereja yang benar dari orang-orang beriman.ᶜ (ᵃ Ibr. 7:1, 2. ᵇ Mzm. 76:3; Za. 9:9; Yoh. 12:13, 15. ᶜ Gal. 4:26; Ibr. 12:22.)
Tesis VIII
Virtutes regiae, imprimis duae, justitia & pax. Quae, ut in Melchisedeco viguerunt; ita non casu, sed providentia Dei dirigente, totidem regis, & regiae, nominibus, typicè sunt expressae.
The royal virtues are chiefly two: justice and peace. As these flourished in Melchisedec, so, not by chance, but by the directing providence of God, they were typologically expressed by so many names of the king and of the royal seat.
Kebajikan-kebajikan raja terutama ada dua: keadilan dan damai. Keduanya berkembang pada Melkisedek, dan bukan secara kebetulan, melainkan oleh penyelenggaraan Allah yang mengarahkan, keduanya dinyatakan secara tipologis dalam dua nama itu, yakni nama sang raja dan nama kediaman rajanya.
Tesis IX
Expressae quidem; quia Melchisedec, regem justitiae, & Salem, pacemᵃ, denotat: typicè verò; quia non solùm in iis, indicatae sunt Melchisedeci dotes, sed eo etiam, quasi gradu ac typo, Christi ornamenta, sunt depicta. Siquidem verus hic est Melchisedecᵇ, verusque Salomoᶜ: cui nomina, & quidem propriè, divinitus attributa, sunt haec: Iehova tsidkenuᵈ, i[d est] justitia nostra (quod LXX. interpretes in unam vocem contrahentes, communi nomineᵉ, Iosedek, perversè reddunt) & Deus, princeps pacisᶠ. Hactenus de regno, primo sacerdotii adjuncto. (ᵃ Heb. 7:2. ᵇ Ps. 45:7, 8; Heb. 1:8, 9. ᶜ 1 Chron. 28:6, cum Heb. 1:5, 8. ᵈ Jer. 23:6. ᵉ Ezra 3:2. ᶠ Isa. 9:6; Eph. 2:14.)
Expressed, indeed; because "Melchisedec" denotes "king of righteousness," and "Salem," "peace"; typologically, because in these are not only indicated Melchisedec's own endowments, but by them also, as by a further degree and type, Christ's ornaments are depicted. For he is the true Melchisedec, and the true Solomon: to whom, and indeed properly, these names are divinely attributed: YHWH Tsidkenu ("the Lord our righteousness", which the Seventy, contracting into one word, perversely render by the common name "Josedek"), and "the mighty God, the Prince of Peace." Thus far concerning kingship, the first adjunct of the priesthood.
Dinyatakan, memang, karena Melkisedek berarti raja keadilan, dan Salem berarti damai;ᵃ secara tipologis, karena di dalam nama-nama itu bukan hanya ditunjukkan karunia-karunia Melkisedek, tetapi melalui dia juga, seakan-akan sebagai tingkat dan tipe, dilukiskan perhiasan-perhiasan Kristus. Sebab Dialah Melkisedek yang sejati,ᵇ dan Salomo yang sejati,ᶜ yang kepada-Nya nama-nama ini, dan memang secara tepat, dikaruniakan oleh Allah: Yehova tsidkenu,ᵈ y[aitu] keadilan kita (yang oleh para penafsir LXX, dengan memadatkannya menjadi satu kata, diterjemahkan secara keliru dengan nama umum,ᵉ Yosedek), dan Allah, Raja Damai.ᶠ Sampai di sini tentang kerajaan, sifat pertama yang menyertai keimaman. (ᵃ Ibr. 7:2. ᵇ Mzm. 45:7, 8; Ibr. 1:8, 9. ᶜ 1Taw. 28:6, bdk. Ibr. 1:5, 8. ᵈ Yer. 23:6. ᵉ Ezr. 3:2. ᶠ Yes. 9:6; Ef. 2:14.)
Tesis X
Alterum verò, est regni & sacerdotii duratio, in aeternum.ᵃ In Melchisedeco, non reipsa; sed sola descriptionis Propheticae forma ac typo (qui, in eo situs est, non solùm quod finem illius reticuit; sed quòd, ea de causa reticuit, ut regni ac sacerdotii Christi durationem, finis expertem, eo modo adumbraret) in Christo verò reipsa, aeterna haec regni & sacerdotii duratio, comperitur. (ᵃ Ps. 45:7; 110:4; Heb. 7:3.)
The other [adjunct] is the duration of kingship and priesthood forever. In Melchisedec, this is not so in reality, but only in the form and type of the prophetic description (which consists not only in this, that it kept silent about his end, but that it kept silent for this cause: that it might in that way prefigure the endless duration of Christ's kingship and priesthood). In Christ, however, this eternal duration of kingship and priesthood is found in reality.
Sifat yang lain ialah kelangsungan kerajaan dan keimaman sampai selama-lamanya.ᵃ Pada Melkisedek hal itu bukan dalam kenyataan, melainkan hanya dalam bentuk dan tipe gambaran kenabian (yang terletak bukan hanya pada kenyataan bahwa gambaran itu tidak menyebut akhir hidupnya, melainkan bahwa gambaran itu berdiam diri karena alasan ini: supaya dengan cara itu ia menggambarkan lebih dahulu kelangsungan kerajaan dan keimaman Kristus yang tidak berkesudahan); tetapi pada Kristus kelangsungan kerajaan dan keimaman yang kekal ini didapati dalam kenyataan. (ᵃ Mzm. 45:7; 110:4; Ibr. 7:3.)
Tesis XI
Nam, ut regnum ejus est sine fineᵃ: & regiae virtutes, justitia & pax, sempiternaeᵇ; ita successoris expers, ex vi indissolubilis vitae, sacerdos est in aeternum, secundùm ordinem Melchisedecᶜ: ut prototypus, suo typoᵈ, respondens. Eoque evertitur Theodoti, Melchisedecianorum auctoris, haeresis: qua Melchisedecum cum Christo, & majorem finxit (quasi ille, Angelus, Angelorum esset advocatus: Christus, hominum) & meliorem; quòd hic, secundùm illius ordinem, sacerdos institutus.ᵉ Haec, de similitudine dignitatis prima: quae, in adjunctis consentaneis, consistit. (ᵃ Ps. 45:7; Luke 1:33. ᵇ Isa. 9:7; Heb. 1:8, 9. ᶜ Heb. 7:16, 17, 24. ᵈ Heb. 7:3, 21. ᵉ Tertull. de Praescript. cap. ult.)
For as his kingdom is without end, and his royal virtues, justice and peace, are everlasting, so, being without a successor, by force of an indissoluble life, "he is a priest for ever after the order of Melchisedec", the archetype answering to his type. And by this the heresy of Theodotus, author of the Melchisedecians, is overthrown, who fashioned Melchisedec as [both] with Christ and greater [than Him] (as though the one were an angel, the advocate of angels; Christ, of men) and better, because [Christ] was instituted a priest "according to his order." So much for the first likeness of dignity, which consists in consonant adjuncts.
Sebab, sebagaimana kerajaan-Nya tanpa akhir,ᵃ dan kebajikan-kebajikan rajawi-Nya, keadilan dan damai, abadi,ᵇ demikian pula, karena tanpa pengganti, berdasarkan kuasa hidup yang tidak dapat dibubarkan, Ia adalah imam untuk selama-lamanya menurut peraturan Melkisedek,ᶜ sebagai prototipe yang menjawab tipenya.ᵈ Dengan itu runtuhlah bidah Teodotus, pendiri kaum Melkisedekian, yang mengkhayalkan Melkisedek lebih besar daripada Kristus (seakan-akan yang satu, seorang malaikat, adalah pembela para malaikat, dan Kristus pembela manusia) dan lebih baik, karena Kristus ditetapkan sebagai imam menurut peraturannya.ᵉ Demikianlah tentang kemiripan martabat yang pertama, yang terletak pada sifat-sifat yang menyertai dan selaras. (ᵃ Mzm. 45:7; Luk. 1:33. ᵇ Yes. 9:7; Ibr. 1:8, 9. ᶜ Ibr. 7:16, 17, 24. ᵈ Ibr. 7:3, 21. ᵉ Tertulianus, Tentang Pembatasan Para Bidah, pasal terakhir.)
Tesis XII
Altera, est in comparatione utriusque, cum Levitico sacerdotio: cui, multis modis, sacerdotium Melchisedeci, & inprimis Christi, antecellit ac praefertur.
The second [likeness of dignity] is in the comparison of each with the Levitical priesthood, over which the priesthood of Melchisedec, and especially of Christ, excels and is preferred in many ways.
Yang kedua terletak pada perbandingan keduanya dengan keimaman Lewi, yang dalam banyak segi dilampaui dan didahului oleh keimaman Melkisedek, dan terutama oleh keimaman Kristus.
Tesis XIII
Primo, persona: quòd uterque, sine patre, sine matre, sine genealogia, immortalisᵃ: contra Levitici sacerdotes, homines fuere, ex genere Levi, mortalesᵇ. (ᵃ Heb. 7:3, 8, 24. ᵇ Ib. 7:11, 23.)
First, in person: because each [Melchisedec and Christ] is without father, without mother, without genealogy, immortal; whereas the Levitical priests were men of the tribe of Levi, mortal.
Pertama, dalam pribadi: karena keduanya tanpa bapa, tanpa ibu, tanpa silsilah, dan tidak fana;ᵃ sebaliknya para imam Lewi adalah manusia dari keturunan Lewi, yang fana.ᵇ (ᵃ Ibr. 7:3, 8, 24. ᵇ Ibid. 7:11, 23.)
Tesis XIV
Deinde, regno: quòd sacerdotium utriusque regaleᵃ: contra Leviticum sacerdotium, secundùm ordinem Aaronis, ut à Juda, tribu regia; sic à regno, secretumᵇ. (ᵃ Ps. 110 v. 1, 2, 4; Heb. 7:1, 3. ᵇ Heb. 7:14.)
Then, in kingship: because the priesthood of each is royal; whereas the Levitical priesthood, according to the order of Aaron, was set apart from kingship, just as [the tribe of Levi was set apart] from Judah, the royal tribe.
Kemudian, dalam kerajaan: karena keimaman keduanya bersifat rajawi;ᵃ sebaliknya keimaman Lewi, menurut peraturan Harun, sebagaimana terpisah dari Yehuda, suku raja, demikian pula terpisah dari kerajaan.ᵇ (ᵃ Mzm. 110 ay. 1, 2, 4; Ibr. 7:1, 3. ᵇ Ibr. 7:14.)
Tesis XV
Tertiò duratione, sacerdotis & sacerdotii, perpetua. Uterque enim sacerdos, in aeternumᵃ: Melchisedec, typo; Christus verò, rei veritate. Ideoque, jurejurando Patris irrevocabiliᵇ, stabilitus: quia in aeternum manet, perpetuum habet sacerdotiumᵈ. (ᵃ Ps. 110:4; Heb. 7:3, 8, 24. ᵇ Gen. 22:16, 18; Heb. 6:14, 17. ᶜ Heb. 7:20, 21, 28. ᵈ Heb. 7:24.)
Thirdly, in the perpetual duration of priest and priesthood. For each priest is [a priest] forever, Melchisedec, in type; Christ, in the truth of the thing. And therefore he is established by the irrevocable oath of the Father: "because he continueth ever, he hath an unchangeable priesthood."
Ketiga, dalam kelangsungan sang imam dan keimamannya yang kekal. Sebab keduanya imam untuk selama-lamanya:ᵃ Melkisedek dalam tipe, Kristus dalam kenyataan. Dan karena itu Ia ditetapkan oleh sumpah Bapa yang tidak dapat ditarik kembali;ᵇ karena Ia tetap ada untuk selama-lamanya, Ia memiliki keimaman yang kekal.ᵈ (ᵃ Mzm. 110:4; Ibr. 7:3, 8, 24. ᵇ Kej. 22:16, 18; Ibr. 6:14, 17. ᶜ Ibr. 7:20, 21, 28. ᵈ Ibr. 7:24.)
Tesis XVI
Contra, Leviticum sacerdotium, durationem habuit temporariam: partim, ratione sacerdotis: quia ad Christum usque, successione quadam, plures facti sunt sacerdotes; quod mors prohiberet eos permanereᵃ: partim ratione sacerdotii, quòd, sine jurejurandoᵇ, & ut, sacerdotii Christi venturi, umbra prophetica, fuit institutumᶜ, sic illius veritate exhibita, omnino sit abrogatumᵈ. (ᵃ Heb. 7:23. ᵇ Verse 21. ᶜ Heb. 8:5; 9:11, 23, 24. ᵈ Heb. 8:5, 7:11, 12, 10:1; Col. 2:17.)
By contrast, the Levitical priesthood had a temporary duration: partly by reason of the priest, because up to Christ, by a certain succession, many were made priests, since death prevented them from continuing; partly by reason of the priesthood itself, because it was instituted without an oath, and, being the prophetic shadow of the priesthood of Christ to come, so, its truth having been exhibited, it was altogether abrogated.
Sebaliknya, keimaman Lewi memiliki kelangsungan yang sementara: sebagian karena sang imam, sebab sampai kepada Kristus, dalam suatu suksesi, diangkat banyak imam, karena maut mencegah mereka untuk tetap tinggal;ᵃ sebagian karena keimaman itu sendiri, sebab ditetapkan tanpa sumpah,ᵇ dan sebagai bayangan nubuat dari keimaman Kristus yang akan datang,ᶜ maka setelah kebenarannya ditampilkan, keimaman itu sama sekali dihapuskan.ᵈ (ᵃ Ibr. 7:23. ᵇ Ayat 21. ᶜ Ibr. 8:5; 9:11, 23, 24. ᵈ Ibr. 8:5, 7:11, 12, 10:1; Kol. 2:17.)
Tesis XVII
Denique, officiis, & effectis sacerdotii, uterque Leviticis sacerdotibus, potior: id quod, praemissa, descriptionis sacerdotis, hypothesi, erit illustrius. Quippe sacerdos, est homo, à Deo vocatus, ut sit foederis, inter Deum & homines, legatus, in iis, quae sacra oratione, & operatione, utriusque nomine, peragenda.ᵃ (ᵃ Heb. 5:1, 4.)
Finally, in the offices and effects of the priesthood, each is superior to the Levitical priests, which will become clearer once we have premised the definition of a priest. For a priest is a man called by God, to be the legate of the covenant between God and men, in those things which must be transacted, in each one's name, by sacred prayer and operation.
Akhirnya, dalam tugas-tugas dan hasil-hasil keimaman, keduanya lebih unggul daripada para imam Lewi; hal ini akan lebih jelas bila lebih dahulu dikemukakan landasan dari gambaran tentang seorang imam. Sebab seorang imam adalah manusia yang dipanggil oleh Allah untuk menjadi utusan perjanjian antara Allah dan manusia dalam hal-hal yang harus dijalankan, atas nama masing-masing pihak, dengan ucapan dan tindakan kudus.ᵃ (ᵃ Ibr. 5:1, 4.)
Tesis XVIII
Nam primò, Dei quidem, foedus pangentis, nomine, oratio, in verbi foederis (de gratiae divinae beneficio, & humanae gratitudinis officio) institutione ac doctrina: operatio verò, in Sacramentorum (tanquam signorum ac sigillorum foederis) distributione, consistit. Deinde hominis confoederati nomine, oratio, posita est, in precatione ac benedictione sacra: operatio verò, in donis ac sacrificiis: utrimque, pro populo, offerendis.
For first, in God's name, who strikes the covenant, prayer consists in the institution and doctrine of the word of the covenant (concerning the benefit of divine grace and the office of human gratitude); operation, in the distribution of the Sacraments (as signs and seals of the covenant). Then, in the name of confederated man, prayer is set in sacred supplication and benediction; operation, in gifts and sacrifices, both to be offered on behalf of the people.
Sebab pertama, atas nama Allah yang menetapkan perjanjian, ucapan terdiri dari penetapan dan pengajaran firman perjanjian (tentang kebaikan anugerah ilahi dan kewajiban syukur manusia); tindakan terdiri dari pembagian Sakramen-sakramen (sebagai tanda dan meterai perjanjian). Kemudian, atas nama manusia yang terikat perjanjian, ucapan terletak pada doa dan berkat kudus; tindakan terletak pada pemberian dan kurban, yang pada kedua pihak harus dipersembahkan bagi umat.
Tesis XIX
Quorum prius, in descriptione similitudinis, Christi & Melchisedeci propriae, in Scriptura, non spectatur; sed posterius. Uterque enim, in hoc, convenit; quod in iis, quae populi, Deo foederati, nomine, apud Deum peragenda, Leviticis sacerdotibus, praestat, donariorum, & intercessionis, ordine ac gradu superiore: quamvis, si rerum naturam attendas, diversa sit, Melchisedeci & Christi, ratio.
Of these, the former [the God-ward function] is not contemplated in Scripture's description of the proper likeness of Christ and Melchisedec; but the latter is. For each agrees in this: that in those things which must be transacted before God in the name of the people confederated to God, he excels the Levitical priests, in a superior order and degree of gifts and intercession, although, if you attend to the nature of the matter, the reason of Melchisedec and of Christ differs.
Dari kedua hal itu, yang pertama tidak diperhatikan dalam Kitab Suci pada penggambaran kemiripan yang sejati antara Kristus dan Melkisedek; tetapi yang kemudian diperhatikan. Sebab keduanya bersesuaian dalam hal ini: bahwa dalam hal-hal yang harus dijalankan di hadapan Allah atas nama umat yang terikat perjanjian dengan Allah, keduanya mengungguli para imam Lewi, dalam tata dan tingkat persembahan dan perantaraan yang lebih tinggi; walaupun, bila engkau memperhatikan natur perkaranya, hubungan Melkisedek dan hubungan Kristus berbeda.
Tesis XX
Nam Melchisedecus, donorum & sacrificiorum, nec efficacia, nec genere (quod, cum Patriarchis, commune habuisse, temporis circumstantia, & communis, sacerdotis Dei, appellatio, innuit) nec benedictionis natura (quia salutem vovit, non contulit) Leviticis sacerdotibus fuit majorᵃ; sed gradu. Ut ex effecto liquet, quòd, tanquam major Levitis, pro munere sacerdotis regalis, Abrahamo Patriarchae, & sacerdoti, benedixerit, & à Levitis, in ipso, tanquam, in stirpe, comprehensis, sacrum decimarum donarium acceperit. (ᵃ Num. 6:23 &c. ᵇ Heb. 7:6, 9.)
For Melchisedec was not greater than the Levitical priests in the efficacy or the kind of gifts and sacrifices (which, that he had these in common with the Patriarchs, the circumstance of the time and the common title "priest of God" imply), nor in the nature of the blessing (because he vowed salvation, he did not confer it); but [he was greater] in degree. As is plain from the effect: that, as greater than the Levites, in virtue of his office as royal priest, he blessed Abraham the Patriarch and priest, and received from the Levites, comprehended in him, as it were in their root, the sacred tithe-offering.
Sebab Melkisedek tidak lebih besar daripada para imam Lewi dalam daya guna maupun jenis pemberian dan kurban (yang sama-sama dimilikinya dengan para Bapa leluhur, sebagaimana diisyaratkan oleh keadaan zaman dan sebutan umum imam Allah), maupun dalam natur berkat (karena ia mengharapkan keselamatan, bukan menganugerahkannya);ᵃ melainkan dalam tingkat. Hal itu jelas dari akibatnya, yakni bahwa sebagai yang lebih besar daripada orang Lewi, menurut tugas imam yang adalah raja, ia memberkati Abraham sang Bapa leluhur dan imam, dan menerima persembahan kudus berupa persepuluhan dari orang Lewi, yang tercakup di dalam dia seakan-akan di dalam pokok keturunan. (ᵃ Bil. 6:23 dst. ᵇ Ibr. 7:6, 9.)
Tesis XXI
Christus verò excellentior Levitis, non solùm in iis, quae Dei nomine, peragenda apud populum, quatenus summus Propheta, Verbi & Sacramentorum, simul administer & auctorᵃ; sed etiam in iis, quae populi nomine, apud Deum, perficienda, cum sacrificii, tum precationis, genere ac natura. (ᵃ 1 Pet. 1:11; Heb. 1:1, 2; Matt. 28:19; Luke 22:19.)
Christ, however, is more excellent than the Levites not only in the things to be transacted in God's name before the people, inasmuch as he is the supreme Prophet, at once the minister and author of the Word and Sacraments, but also in the things to be accomplished in the people's name before God, both in the kind and nature of the sacrifice and of the intercession.
Adapun Kristus lebih unggul daripada orang Lewi, bukan hanya dalam hal-hal yang harus dijalankan atas nama Allah di hadapan umat, sejauh Ia Nabi Agung, sekaligus pelayan dan pemrakarsa Firman dan Sakramen-sakramen;ᵃ tetapi juga dalam hal-hal yang harus dituntaskan atas nama umat di hadapan Allah, baik dalam jenis maupun natur kurban dan doa permohonan. (ᵃ 1Ptr. 1:11; Ibr. 1:1, 2; Mat. 28:19; Luk. 22:19.)
Tesis XXII
Sacrificii quidem; quòd idem, non typicè, sed verè ac simul, sacerdos justus, & victima innocensᵃ, unica sui, pro peccatis nostris, per Spiritum aeternum, oblationeᵇ, ea perfectè expiaritᶜ, & chirographum debitorum, decretis ceremoniarum legalium, descriptum, nobisque adversum, cruci affixerit ac deleveritᵈ. Ideoque, aeternam redemptionem nactus, ob peractae victimae, pretii ac valoris aeterni, perfectionemᵉ, offerri desiit in sacrificiumᶠ. (ᵃ Heb. 7:26, 27. ᵇ Ib. 7:27; 9:14; Acts 20:28. ᶜ Heb. 9:25, 26. ᵈ Col. 2:14. ᵉ Heb. 9:12, 26; 10:12, 14. ᶠ Heb. 8:7, 8; 9:25, 26; 10:2, 10, 12, 14.)
In sacrifice, indeed: because the same one, not typically, but truly and at once, being himself the just priest and the innocent victim, by the single offering of himself, through the eternal Spirit, for our sins, perfectly expiated them, and affixed to the cross and blotted out the handwriting of debts, drawn up by the decrees of the legal ceremonies and set against us. Therefore, "having obtained eternal redemption," on account of the perfection, of eternal price and value, of the victim once accomplished, he ceased to be offered as a sacrifice.
Dalam hal kurban, memang, karena Dia yang sama, bukan secara tipologis melainkan sungguh-sungguh dan sekaligus, adalah imam yang benar dan korban yang tak bersalah,ᵃ dengan satu-satunya persembahan diri-Nya bagi dosa-dosa kita, melalui Roh yang kekal,ᵇ telah mengadakan pendamaian atas dosa-dosa itu dengan sempurna, dan telah memakukan pada salib serta menghapus surat utang, yang ditulis dalam ketetapan-ketetapan upacara hukum dan yang menentang kita.ᵈ Karena itu, setelah memperoleh penebusan yang kekal, oleh kesempurnaan korban yang telah dituntaskan, yang harga dan nilainya kekal,ᵉ Ia berhenti dipersembahkan sebagai kurban.ᶠ (ᵃ Ibr. 7:26, 27. ᵇ Ibid. 7:27; 9:14; Kis. 20:28. ᶜ Ibr. 9:25, 26. ᵈ Kol. 2:14. ᵉ Ibr. 9:12, 26; 10:12, 14. ᶠ Ibr. 8:7, 8; 9:25, 26; 10:2, 10, 12, 14.)
Tesis XXIII
Contra, Levitae, typici tantùm sacerdotes, ad tempus correctionis, per Christum futurae, instituti,ᵃ brutas victimas, ac pro suis etiam peccatis, obtulerunt quotidieᵇ. Quae cum essent alienae, & indignioris, quàm humana, naturae, omnisque rationis, & sanctitatis expertes, non potuerunt auferre peccataᶜ, nec cultorem sanctificareᵈ. Quippe in iis, partim, qua chirographum erat debitorum, mortis, ob peccata tuendae, reatum, profitebanturᵉ: partim, qua typi erant, sacrificii Christi venturi, redemptionem, non conferebant; sed, per ipsum futuram, adumbrabantᶠ. (ᵃ Heb. 9:10, 11. ᵇ Ib. 7:27, 28. ᶜ Heb. 9:9; 10:4, 11. ᵈ Heb. 10:1, 2; Col. 2:14. ᵉ Heb. 9:9 & 10:4, 11. ᶠ Ib. 8:5; 9:9, 23, 24; & 10:1; Col. 2:17.)
By contrast, the Levites, merely typical priests, instituted for the time of correction to be brought about through the future Christ, offered dumb victims daily, and even for their own sins. Since these [victims] were of an alien nature, and of one less worthy than human nature, and devoid of all reason and sanctity, they could not take away sins, nor sanctify the worshipper. For, in one respect, inasmuch as they were the handwriting of debts, they professed the guilt of death, incurred on account of sins to be guarded against; in another respect, inasmuch as they were types, they did not confer the redemption of the sacrifice of Christ to come, but only prefigured what was to be [achieved] through him.
Sebaliknya, orang-orang Lewi, imam-imam yang hanya bersifat tipe, yang ditetapkan untuk masa pembaruan yang akan terjadi oleh Kristus,ᵃ mempersembahkan hewan korban yang tak berakal, dan juga bagi dosa mereka sendiri, setiap hari.ᵇ Karena hewan-hewan itu asing, dan berasal dari natur yang kurang bermartabat daripada natur manusia, serta tidak memiliki akal maupun kekudusan, mereka tidak dapat menghapus dosa-dosa,ᶜ ataupun menguduskan orang yang beribadah.ᵈ Sebab di dalam persembahan-persembahan itu, di satu pihak, sejauh merupakan surat utang, mereka mengakui ketertuntutan, yakni kematian yang harus ditanggung karena dosa;ᵉ di lain pihak, sejauh merupakan tipe kurban Kristus yang akan datang, mereka tidak menganugerahkan penebusan, melainkan menggambarkan lebih dahulu penebusan yang akan terjadi oleh Dia.ᶠ (ᵃ Ibr. 9:10, 11. ᵇ Ibid. 7:27, 28. ᶜ Ibr. 9:9; 10:4, 11. ᵈ Ibr. 10:1, 2; Kol. 2:14. ᵉ Ibr. 9:9 & 10:4, 11. ᶠ Ibid. 8:5; 9:9, 23, 24; & 10:1; Kol. 2:17.)
Tesis XXIV
Deinde, intercessionis & benedictionis sacerdotalis modo, excellit: quam, ut in terris inchoavit, pro solis electisᵃ[?]; sic peragit, pro iisdem, in caelisᵇ. Quippe in sacrarium caeleste, per proprium sanguinem, semel ingressusᶜ, ut compareat coram Deo, pro nobisᵈ, servare prorsus potest eos, qui, per ipsum, accedunt ad Deum, semper vivens, ut interpellet pro iisᵉ, sacrificii ac sanguinis sui (non vindictam, sed condonationem, pro nobis, flagitantisᶠ) dignitate: qua, ut nos, sic bonas, sed imperfectas, actiones nostras, ut sacrificia spiritualiaᵍ, sanctificat, ac Deo accepta reddit.ʰ (ᵃ Joh. 17:9, 20, 21; Isa. 53:12; Luke 23:34, cum Acts 3, v. 17. ᵇ Rom. 8:34; 1 John 2:1; Heb. 6:20. ᶜ Ib. 7:26 & 9:11, 12. ᵈ Heb. 9:24 & 10:20, 21. ᵉ Ib. 7:25. ᶠ Ib. 12:24. ᵍ Ib. 13:15, 16. ʰ Ib. 13:15, 21; 1 Pet. 2:5.)
Then, he excels in the mode of priestly intercession and benediction: which, as he began it on earth for the elect alone, so he carries it out for the same, in heaven. For, having entered the heavenly sanctuary once, through his own blood, "that he might appear before God for us," he is fully able to preserve those who, through him, approach unto God, he ever living to make intercession for them", by the dignity of his sacrifice and blood (which demands, for us, not vengeance, but pardon): by which dignity, our actions, good as they are, yet imperfect, he sanctifies, as spiritual sacrifices, and renders accepted by God.
Kemudian, Ia unggul dalam cara perantaraan dan berkat imami: yang sebagaimana Ia mulai di bumi hanya bagi orang-orang pilihan,ᵃ[?] demikian pula Ia menjalankannya bagi mereka yang sama di surga.ᵇ Sebab setelah satu kali masuk ke dalam tempat kudus surgawi melalui darah-Nya sendiri,ᶜ untuk menghadap Allah bagi kita,ᵈ Ia sungguh-sungguh sanggup menyelamatkan mereka yang melalui Dia datang kepada Allah, karena Ia selalu hidup untuk menjadi perantara bagi mereka,ᵉ oleh martabat kurban dan darah-Nya (yang bagi kita tidak menuntut pembalasan, melainkan pengampunan);ᶠ dengan martabat itu Ia menguduskan, seperti Ia menguduskan kita, demikian pula perbuatan-perbuatan kita yang baik tetapi tidak sempurna, sebagai kurban rohani,ᵍ dan membuatnya diterima oleh Allah.ʰ (ᵃ Yoh. 17:9, 20, 21; Yes. 53:12; Luk. 23:34, bdk. Kis. 3, ay. 17. ᵇ Rm. 8:34; 1Yoh. 2:1; Ibr. 6:20. ᶜ Ibid. 7:26 & 9:11, 12. ᵈ Ibr. 9:24 & 10:20, 21. ᵉ Ibid. 7:25. ᶠ Ibid. 12:24. ᵍ Ibid. 13:15, 16. ʰ Ibid. 13:15, 21; 1Ptr. 2:5.)
Tesis XXV
Ideoque minimè, otiosus sacerdos (ut falsò exprobrant) hoc modo statuitur, etiamsi non amplius sacrificet (quemadmodum nec typus ejus Pontifex Leviticus, cum, sanguine hostiae, in sacrarium illato, ministraret)ᵃ sed perpetuum, per se ipsum, continuat & exercet sacerdotiumᵇ. (ᵃ Heb. 9:7. ᵇ Ib. 7:24, 25 & 8:1, 2 & 9:12, 13, 14.)
And therefore he is by no means established, in this way, as an idle priest (as they falsely reproach), even though he no longer sacrifices (just as his type, the Levitical High Priest, did not [continue to sacrifice] once he had entered the sanctuary with the blood of the victim, but [merely] ministered), but he continues and exercises the priesthood perpetually, by himself.
Karena itu dengan cara ini Ia sama sekali tidak ditetapkan sebagai imam yang menganggur (seperti yang mereka tuduhkan secara palsu), sekalipun Ia tidak lagi mempersembahkan kurban (sebagaimana tipenya, Imam Besar Lewi, tidak berbuat demikian ketika ia melayani setelah darah korban dibawa masuk ke tempat kudus),ᵃ melainkan Ia melanjutkan dan menjalankan keimaman yang kekal itu oleh diri-Nya sendiri.ᵇ (ᵃ Ibr. 9:7. ᵇ Ibid. 7:24, 25 & 8:1, 2 & 9:12, 13, 14.)
Tesis XXVI
Quippe, ut sanguinem prius, in terris, mactatus & occisus, ad redemptionis pretium persolvendum, semel obtulit Deoᵃ: sic postquam à mortuis resurrexit, illatum jam sacrario caelesti (cujus est ministerᵇ, & sacerdos magnus, praefectus Domui Deiᶜ) intercedens, perpetuo offert ac sistit Deo, tanquam pretium solutum, ad partam redemptionem, nobis, ad finem usque mundi, communicandam. Quo tempore, sacrificio expiatorio (ob sublatum omninò fidelium peccatum, & mortem) non erit opus: spiritualia tamen, gratiarum actionis, & laudis sacrificia, ob redemptionis & salutis consummationem debita, tum amplius vigebunt, nunquam desituraᵈ. (ᵃ Matt. 26:28; Rom. 3:2, 25; Heb. 9:15. ᵇ Heb. 8:1, 2. ᶜ Ib. 10:21. ᵈ Rev. 5:9 & 7:11, 12 & 19:1, 3, 4, 5, 6.)
For, as being first slain and sacrificed on earth, he offered his blood once to God, to pay the price of redemption, so, after he rose from the dead, having now been brought into the heavenly sanctuary (of which he is the minister, and the great high priest, set over the house of God), interceding, he continually offers and presents [it] to God, as the price paid, to be communicated to us, the redemption thereby obtained, even to the end of the world. At which time [the end], there will be no need of an expiatory sacrifice (the sin of the faithful, and death, being altogether taken away); yet the spiritual sacrifices, of thanksgiving and praise, owed on account of the consummation of redemption and salvation, will then flourish yet more abundantly, never to cease.
Sebab, sebagaimana semula di bumi, setelah disembelih dan dibunuh, Ia satu kali mempersembahkan darah-Nya kepada Allah untuk membayar harga penebusan;ᵃ demikian pula setelah Ia bangkit dari antara orang mati, darah itu kini telah dibawa masuk ke tempat kudus surgawi (yang di dalamnya Ia menjadi pelayan,ᵇ dan imam besar yang ditetapkan atas Rumah Allah),ᶜ dan sebagai perantara Ia terus-menerus mempersembahkan dan menghadapkannya kepada Allah, sebagai harga yang telah dibayar, bagi penebusan yang telah diperoleh, untuk dikomunikasikan kepada kita sampai akhir dunia. Pada waktu itu tidak akan diperlukan lagi kurban penebus (karena dosa orang-orang beriman dan maut telah dihapuskan sama sekali); tetapi kurban-kurban rohani berupa ucapan syukur dan pujian, yang menjadi kewajiban karena genapnya penebusan dan keselamatan, akan lebih berkembang lagi pada waktu itu, dan tidak akan pernah berhenti.ᵈ (ᵃ Mat. 26:28; Rm. 3:2, 25; Ibr. 9:15. ᵇ Ibr. 8:1, 2. ᶜ Ibid. 10:21. ᵈ Why. 5:9 & 7:11, 12 & 19:1, 3, 4, 5, 6.)
Tesis XXVII
Contrà, Levitici sacerdotes, in sacrarium terrenum, semel in anno, ingrediebantur, non sine sanguine, sed tamen alienoᵃ, pro suis, & populi, peccatis interpellaturi: non sui sacrificii viribus (ideoque egressi quotannis, iterum in sacrarium redibant)ᵇ sed Christi per illud adumbrati, dignitate. Deinde populo, ut ministri apud Deum, benedicebantᵈ: sed bona optata, non conferebant: quod ea, propria sit Christo, praestantia: in quo, benedicendae omnes gentes terraeᵉ. (ᵃ Lev. 16:17, 24, 34; Heb. 9:7, 25. ᵇ Ib. 9:25 & 10:3, 4. ᶜ Ib. 10:1. ᵈ Num. 6:23, 24. ᵉ Gen. 22:18; Acts 3:25, 26; Gal. 3:14; Eph. 1:3.)
By contrast, the Levitical priests entered the earthly sanctuary once a year, not without blood, but blood not their own, to intercede for their own sins and those of the people; not by the power of their own sacrifice (and so, having gone out, they returned into the sanctuary again every year), but by the dignity of the Christ prefigured by it. Then, they blessed the people as ministers before God, but they did not confer the good things wished for, since that excellence is proper to Christ alone, "in whom all the nations of the earth are to be blessed."
Sebaliknya, para imam Lewi masuk ke tempat kudus duniawi satu kali setahun, tidak tanpa darah, tetapi darah yang bukan milik mereka,ᵃ untuk menjadi perantara bagi dosa mereka sendiri dan dosa umat; bukan oleh kekuatan kurban mereka sendiri (itulah sebabnya setelah keluar, setiap tahun mereka kembali masuk ke tempat kudus),ᵇ melainkan oleh martabat Kristus yang digambarkan olehnya. Kemudian, sebagai pelayan di hadapan Allah, mereka memberkati umat;ᵈ tetapi mereka tidak menganugerahkan berkat-berkat yang didambakan, karena keunggulan itu khas milik Kristus, yang di dalam Dia semua bangsa di bumi akan diberkati.ᵉ (ᵃ Im. 16:17, 24, 34; Ibr. 9:7, 25. ᵇ Ibid. 9:25 & 10:3, 4. ᶜ Ibid. 10:1. ᵈ Bil. 6:23, 24. ᵉ Kej. 22:18; Kis. 3:25, 26; Gal. 3:14; Ef. 1:3.)
Tesis XXVIII
Quamobrem, ex hisce satis constat, quaenam sit similitudo, sacerdotii Christi & Melchisedeci: eumque, ex Apostoli interpretatione, Ordinem esse Melchisedeci, in quo, sacerdos est persona, sine patre, matre, genealogia, initio fineque vitae: rex justitiae ac pacis, & sacerdos in aeternum, socii & successoris expers, ordine Aaronis longè praestantior. Quare viderit Bellarminus, quàm prudenter dixerit; Paulus non tractat, quis fuerit ordo Melchisedeci; sed solùm ostendit, excellentiam Christi supra Aaronem. Atque hactenus, de vera ac propria, sacerdotii Christi, & Melchisedeci, similitudine.
Wherefore, from these things it is sufficiently established what the likeness of the priesthood of Christ and of Melchisedec is: that it is, on the Apostle's own interpretation, "the order of Melchisedec", in which the priest is a person without father, mother, genealogy, beginning or end of life; "king of righteousness and of peace," and "priest for ever," without partner or successor, and far more excellent than the order of Aaron. Wherefore let Bellarmine see how prudently he spoke: "Paul does not treat of who the order of Melchisedec was; he only shows the excellence of Christ above Aaron." And thus far concerning the true and proper likeness of the priesthood of Christ and of Melchisedec.
Karena itu, dari semua ini cukup jelas apa kemiripan antara keimaman Kristus dan Melkisedek; dan bahwa menurut tafsiran sang Rasul, itulah Peraturan Melkisedek, yang di dalamnya sang imam adalah pribadi tanpa bapa, ibu, silsilah, awal dan akhir hidup: raja keadilan dan damai, dan imam untuk selama-lamanya, tanpa sekutu dan pengganti, jauh lebih unggul daripada peraturan Harun. Maka biarlah Bellarminus melihat betapa bijaksananya perkataannya: Paulus tidak membahas siapakah peraturan Melkisedek itu, melainkan hanya menunjukkan keunggulan Kristus di atas Harun. Demikianlah sampai di sini tentang kemiripan yang sejati dan khas antara keimaman Kristus dan Melkisedek.
Catatan
Teks Latin dan terjemahan Inggris diambil dari proyek terjemahan Opera Theologica Omnia (edisi 1664, hlm. 48-50), yang ditranskripsi langsung dari pindaian dan sudah melewati review independen terhadap gambar halaman.
- Terjemahan Indonesia dibuat langsung dari Latin, lalu direview baris demi baris terhadap Latin (1 putaran, 1 November 2026).
- Catatan kaki penerjemah dan rujukan tepi Gomarus yang panjang tidak dimuat di halaman ini.
- Tanda pisah panjang dalam terjemahan Inggris diganti koma demi keseragaman gaya situs.
Sumber
- Gomarus, Franciscus. Opera Theologica Omnia, Disputationes Theologicae XVII. Amsterdam: Joannes Janssonius, 1664, 48-50.(primer)
Kutip halaman ini
Manogu, Ridwanta. "Gomarus, Disputatio XVII: Keserupaan keimaman Kristus dan Melkisedek." ridwanta-sources. Diperbarui 1 November 2026. https://ridwanta-sources.pages.dev/teks/gomarus-disputatio-17/.