DRC, KJV, CzeCEP, CzeB21, CzeCSP, CzeBKR, Webster, NHEB, AKJV, VulgClementine - Hebrews - 5

5:1  For every high priest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins:

5:1  For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:

5:1  Každý velekněz, vybraný z lidí, bývá ustanoven jako zástupce lidí před Bohem, aby přinášel dary i oběti za hříchy.

5:1  Každý velekněz bývá vybírán z lidí, aby jako jejich zástupce přinášel Bohu dary a oběti za jejich hříchy.

5:1  Každý velekněz, který je brán z lidí, bývá ustanoven pro lidi ⌈v Božích věcech⌉, aby přinášel dary a oběti za hříchy.

5:1  Všeliký zajisté nejvyšší kněz {biskup} z lidu vzatý za lidi bývá postaven v jednání s Bohem, totiž aby obětoval i dary i oběti za hříchy,

5:1  For every high priest taken from among men, is ordained for men in things [pertaining] to God, that he may offer both gifts and sacrifices for sins:

5:1  For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.

5:1  For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:

5:1  Omnis namque pontifex ex hominibus assumptus, pro hominibus constituitur in iis quæ sunt ad Deum, ut offerat dona, et sacrificia pro peccatis :

5:2  Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity.

5:2  Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.

5:2  Má mít soucit s těmi, kdo chybují a bloudí, protože sám také podléhá slabosti.

5:2  Dovede být shovívavý k nevědomým a zbloudilým – vždyť i on sám podléhá slabosti,

5:2  Dovede být mírný vůči nevědomým a bloudícím, protože i sám je obklopován slabostí.

5:2  Kterýž by mohl, jakž sluší, lítost míti nad neznajícími a bloudícími, jsa i sám obklíčen nemocí.

5:2  Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.

5:2  The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness.

5:2  Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.

5:2  qui condolere possit iis qui ignorant et errant : quoniam et ipse circumdatus est infirmitate :

5:3  And therefore he ought, as for the people, so also for himself, to offer for sins.

5:3  And by reason hereof he ought, as for the people, so also for himself, to offer for sins.

5:3  A proto je povinen přinášet oběti za hřích nejenom za lid, ale i sám za sebe.

5:3  a proto musí obětovat nejen za hříchy lidu, ale i za vlastní.

5:3  A kvůli ní musí přinášet oběti za hříchy nejen za lid, ale i za sebe.

5:3  A pro ni povinen jest, jakož za lid, tak i za sebe samého obětovati za hříchy.

5:3  And by reason of this he ought, as for the people, so also for himself, to offer for sins.

5:3  Because of this, he must offer sacrifices for sins for the people, as well as for himself.

5:3  And by reason hereof he ought, as for the people, so also for himself, to offer for sins.

5:3  et propterea debet, quemadmodum pro populo, ita etiam et pro semetipso offerre pro peccatis.

5:4  Neither doth any man take the honour to himself, but he that is called by God, as Aaron was.

5:4  And no man taketh this honour unto himself, but he that is called of God, as was Aaron.

5:4  Hodnost velekněze si nikdo nemůže přisvojit sám, nýbrž povolává ho Bůh jako kdysi Árona.

5:4  Tuto čest si nikdo nemůže přivlastnit, ale musí ho povolat Bůh tak jako Árona.

5:4  Tuto čest si nikdo nemůže přisvojit sám, nýbrž je povoláván Bohem, jako i Áron.

5:4  A aniž kdo sobě sám té cti osobuje, ale ten, kterýž by byl povolán od Boha, jako i Aron.

5:4  And no man taketh this honor to himself, but he that is called by God, as [was] Aaron:

5:4  Nobody takes this honor on himself, but he is called by God, just like Aaron was.

5:4  And no man takes this honor to himself, but he that is called of God, as was Aaron.

5:4  Nec quisquam sumit sibi honorem, sed qui vocatur a Deo, tamquam Aaron.

5:5  So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son: this day have I begotten thee.

5:5  So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.

5:5  Tak ani Kristus si nepřisvojil slávu velekněze sám, ale dal mu ji ten, který řekl: ‚Ty jsi můj Syn, já jsem tě dnes zplodil.‘

5:5  Právě tak si ani Kristus nepřivlastnil slávu velekněze, ale dal mu ji Ten, který mu řekl: „Ty jsi můj Syn, já jsem ode dneška Otcem tvým.“

5:5  Tak ani Kristus neoslavil sám sebe, když se stal veleknězem, neboť ho jím učinil ten, který mu řekl: Ty jsi můj syn, já jsem tě dnes zplodil.

5:5  Tak i Kristus ne sám sobě té cti osobil, aby byl nejvyšším knězem {biskupem}, ale ten, kterýž řekl jemu: Syn můj jsi ty, já dnes zplodil jsem tebe.

5:5  So also Christ glorified not himself to be made a high priest; but he that said to him, Thou art my Son, to-day have I begotten thee.

5:5  So also Christ did not glorify himself to be made a high priest, but it was he who said to him, "You are my Son. Today I have become your father."

5:5  So also Christ glorified not himself to be made an high priest; but he that said to him, You are my Son, to day have I begotten you.

5:5  Sic et Christus non semetipsum clarificavit ut pontifex fieret : sed qui locutus est ad eum : Filius meus es tu, ego hodie genui te.

5:6  As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech.

5:6  As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.

5:6  A na jiném místě říká: ‚Ty jsi kněz navěky podle řádu Melchisedechova.‘

5:6  A jak říká zase jinde: „Jsi knězem navěky podle řádu Melchisedechova.“

5:6  Jak říká i na jiném místě: Ty jsi kněz navěky podle řádu Melchisedechova.

5:6  Jakž i jinde praví: Ty jsi kněz na věky podlé řádu Melchisedechova.

5:6  As he saith also in another [place], Thou [art] a priest for ever after the order of Melchisedec.

5:6  As he says also in another place, "You are a priest forever, after the order of Melchizedek."

5:6  As he said also in another place, You are a priest for ever after the order of Melchisedec.

5:6  Quemadmodum et in alio loco dicit : Tu es sacerdos in æternum, secundum ordinem Melchisedech.

5:7  Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.

5:7  Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

5:7  Ježíš za svého pozemského života přinesl s bolestným voláním a slzami oběť modliteb a úpěnlivých proseb Bohu, který ho mohl zachránit před smrtí; a Bůh ho pro jeho pokoru slyšel.

5:7  On za svého pozemského života přinášel s hlasitým křikem a slzami modlitby a prosby Tomu, který ho mohl uchránit před smrtí, a ve své úzkosti byl vyslyšen.

5:7  On ve dnech svého ⌈pozemského života⌉ s hlasitým křikem a slzami obětoval modlitby a úpěnlivé prosby tomu, který byl mocen ho zachránit ze smrti, a byl vyslyšen pro svou bohabojnost.

5:7  Kterýž za dnů těla svého modlitby a ponížené prosby k tomu, kterýž ho mohl zachovati od smrti, s křikem velikým a slzami obětoval, a vyslyšán jest v tom strachu.

5:7  Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears to him that was able to save him from death, and was heard, in that he feared;

5:7  He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear,

5:7  Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears to him that was able to save him from death, and was heard in that he feared;

5:7  Qui in diebus carnis suæ preces, supplicationesque ad eum qui possit illum salvum facere a morte cum clamore valido, et lacrimis offerens, exauditus est pro sua reverentia.

5:8  And whereas indeed he was the Son of God, he learned obedience by the things which he suffered.

5:8  Though he were a Son, yet learned he obedience by the things which he suffered;

5:8  Ačkoli to byl Boží Syn, naučil se poslušnosti z utrpení, jímž prošel,

5:8  Ačkoli byl Boží Syn, naučil se z toho, co vytrpěl, poslušnosti.

5:8  Ačkoli to byl Syn, naučil se poslušnosti tím, co vytrpěl.

5:8  A ačkoli byl Syn Boží, z toho však, což strpěl, naučil se poslušenství.

5:8  Though he was a Son, yet he learned obedience by the things which he suffered;

5:8  though he was a Son, yet learned obedience by the things which he suffered.

5:8  Though he were a Son, yet learned he obedience by the things which he suffered;

5:8  Et quidem cum esset Filius Dei, didicit ex iis, quæ passus est, obedientiam :

5:9  And being consummated, he became, to all that obey him, the cause of eternal salvation:

5:9  And being made perfect, he became the author of eternal salvation unto all them that obey him;

5:9  tak dosáhl dokonalosti a všem, kteří ho poslouchají, stal se původcem věčné spásy,

5:9  Jakmile dosáhl cíle, stal se pro všechny, kdo jej poslouchají, původcem věčného spasení,

5:9  I dosáhl dokonalosti a stal se všem, kdo ho poslouchají, původcem věčné záchrany,

5:9  A tak dokonalý jsa, učiněn jest všechněm sebe poslušným původem spasení věčného,

5:9  And being made perfect, he became the author of eternal salvation to all them that obey him;

5:9  Having been made perfect, he became to all of those who obey him the author of eternal salvation,

5:9  And being made perfect, he became the author of eternal salvation to all them that obey him;

5:9  et consummatus, factus est omnibus obtemperantibus sibi, causa salutis æternæ,

5:10  Called by God a high priest, according to the order of Melchisedech.

5:10  Called of God an high priest after the order of Melchisedec.

5:10  když ho Bůh prohlásil veleknězem podle řádu Melchisedechova.

5:10  když ho Bůh jmenoval veleknězem podle Melchisedechova řádu.

5:10  když ho Bůh prohlásil za velekněze podle řádu Melchisedechova.

5:10  Nazván jsa od Boha nejvyšším knězem {biskupem} podlé řádu Melchisedechova.

5:10  Called by God a high priest after the order of Melchisedec.

5:10  named by God a high priest after the order of Melchizedek.

5:10  Called of God an high priest after the order of Melchisedec.

5:10  appellatus a Deo pontifex juxta ordinem Melchisedech.

5:11  Of whom we have much to say and hard to be intelligibly uttered: because you are become weak to hear.

5:11  Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.

5:11  O tom by bylo mnoho co mluvit, ale je těžké vám to vyložit, protože nejste ochotni slyšet.

5:11  Měli bychom o něm ještě mnoho co říci, ale je to těžké vysvětlovat, protože jste líní naslouchat.

5:11  O něm ⌈máme mnoho co říci⌉ a je to obtížné slovy vysvětlit, protože jste se stali ⌈línými ke slyšení⌉.

5:11  O kterémž mnoho by se mělo mluviti, a to nesnadných věci k vypravení, ale vy jste nezpůsobných uší.

5:11  Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.

5:11  About him we have many words to say, and hard to interpret, seeing you have become dull of hearing.

5:11  Of whom we have many things to say, and hard to be uttered, seeing you are dull of hearing.

5:11  De quo nobis grandis sermo, et ininterpretabilis ad dicendum : quoniam imbecilles facti estis ad audiendum.

5:12  For whereas for the time you ought to be masters, you have need to be taught again what are the first elements of the words of God: and you are become such as have need of milk and not of strong meat.

5:12  For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

5:12  Za takovou dobu už byste měli být sami učiteli, a zatím opět potřebujete, aby vás někdo učil abecedě Boží řeči; potřebujete mléko, ne hutný pokrm.

5:12  Po takové době už byste sami měli být učiteli, ale potřebujete, aby vám někdo znovu vysvětloval základní pravdy Božího slova. Jsou z vás kojenci – potřebujete mléko, a ne hutný pokrm.

5:12  Neboť ačkoliv jste tou dobou měli být učiteli, opět potřebujete, aby vás někdo učil počáteční základy Božích výroků. Stali jste se těmi, kteří potřebují mléko, a ne hutný pokrm.

5:12  Nebo měvše býti v tak dlouhém času mistři, opět potřebujete učeni býti prvním počátkům výmluvností Božích, a učiněni jste mléka potřebující, a ne pokrmu hrubšího.

5:12  For when for the time ye ought to be teachers, ye have need of one to teach you again which [are] the first principles of the oracles of God; and are become such as have need of milk, and not of strong food.

5:12  For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food.

5:12  For when for the time you ought to be teachers, you have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

5:12  Etenim cum deberetis magistri esse propter tempus, rursum indigetis ut vos doceamini quæ sint elementa exordii sermonum Dei : et facti estis quibus lacte opus sit, non solido cibo.

5:13  For every one that is a partaker of milk is unskilful in the word of justice: for he is a little child.

5:13  For every one that useth milk is unskilful in the word of righteousness: for he is a babe.

5:13  Každý, kdo potřebuje mléko, protože nepřivykl slovu spravedlnosti, je jako nemluvně.

5:13  Kdokoli se živí mlékem, protože nepřivykl slovu spravedlnosti, je ještě nemluvně.

5:13  Neboť každý, kdo ⌈potřebuje mléko⌉, je nezkušený ve slově spravedlnosti, protože je ještě nemluvně.

5:13  Kdožkoli zajisté mléka se drží, nechápá slova spravedlnosti; (nebo nemluvně jest.)

5:13  For every one that useth milk, [is] unskillful in the word of righteousness: for he is a babe.

5:13  For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby.

5:13  For every one that uses milk is unskillful in the word of righteousness: for he is a babe.

5:13  Omnis enim, qui lactis est particeps, expers est sermonis justitiæ : parvulus enim est.

5:14  But strong meat is for the perfect: for them who by custom have their senses exercised to the discerning of good and evil.

5:14  But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

5:14  Hutný pokrm je pro vyspělé, pro ty, kdo mají cvičením své smysly vypěstovány tak, že rozeznají dobré od špatného.

5:14  Hutný pokrm je ale pro dospělé, to jest pro ty, kdo mají smysly zkušeností vycvičené k rozeznání dobrého a zlého.

5:14  Pro dokonalé je však tuhý pokrm, pro ty, ⌈kteří mají smysly návykem vycvičeny⌉ k rozsuzování dobrého a zlého.

5:14  Ale dokonalých jest hrubý pokrm, totiž těch, kteříž pro zvyklost mají smysly způsobné k rozeznání dobrého i zlého.

5:14  But strong food belongeth to them that are of full age, [even] those who by reason of use have their senses exercised to discern both good and evil.

5:14  But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil.

5:14  But strong meat belongs to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

5:14  Perfectorum autem est solidus cibus : eorum, qui pro consuetudine exercitatos habent sensus ad discretionem boni ac mali.