Epistola ad Hebraeos

Ideoque et nos tantam habentes impositam nubem testium, deponentes omne pondus, et circumstans nos peccatum, per patientiam curramus ad propositum nobis certamen:

And therefore we also having so great a cloud of witnesses over our head, laying aside every weight and sin which surrounds us, let us run by patience to the fight proposed to us:

Et ideo et nos tanto habe impone nube de testes, depone omni pondere, et circumsta nos peccato, per patientia curre ad proposito ad nos certamine:

aspicientes in auctorem fidei, et consummatorem Jesum, qui proposito sibi gaudio sustinuit crucem, confusione contempta, atque in dextera sedis Dei sedet.

Looking on Jesus, the author and finisher of faith, who, having joy set before him, endured the cross, despising the shame, and now sitteth on the right hand of the throne of God.

Aspice in auctore de fide, et consummatore Iesu, qui propone ad se gaudio sustine cruce, confusione contemne, et in dextera de sede de Deo sede.

Recogitate enim eum qui talem sustinuit a peccatoribus adversum semetipsum contradictionem: ut ne fatigemini, animis vestris deficientes.

For think diligently upon him that endured such opposition from sinners against himself that you be not wearied, fainting in your minds.

Recogita nam illo qui sustine tale ab peccatores contra semetipso contradictione: ut ne fatigema, animos vestro defice.

Nondum enim usque ad sanguinem restitistis, adversus peccatum repugnantes:

For you have not yet resisted unto blood, striving against sin.

Non adhuc nam usque ad sanguine resiste, contra peccato repugna:

et obliti estis consolationis, quæ vobis tamquam filiis loquitur, dicens: Fili mi, noli negligere disciplinam Domini: neque fatigeris dum ab eo argueris.

And you have forgotten the consolation which speaketh to you, as unto children, saying: My son, neglect not the discipline of the Lord: neither be thou wearied whilst thou art rebuked by him.

Et obliviscor es de consolatione, que ad vos sicut ad filios loque, dicente: filio meo, ne vol neglige disciplina de Domino: neque fati dum ab eo argue.

Quem enim diligit Dominus, castigat: flagellat autem omnem filium, quem recipit.

For whom the Lord loveth he chastiseth: and he scourgeth every son whom he receiveth.

Domino nam dilige quem, castiga: flagella autem omni filio, quem recipe.

In disciplina perseverate. Tamquam filiis vobis offert se Deus: quis enim filius, quem non corripit pater?

Persevere under discipline. God dealeth with you as with his sons. For what son is there whom the father doth not correct?

In disciplina persevera. Sicut ad filios ad vos Deo offer se: qui nam filio, patre non corripie quem?

quod si extra disciplinam estis, cujus participes facti sunt omnes: ergo adulteri, et non filii estis.

But if you be without chastisement, whereof all are made partakers, then are you bastards and not sons.

Quod si extra disciplina es, de que participes fac es omni: ergo adulteras, et non filios es.

Deinde patres quidem carnis nostræ, eruditores habuimus, et reverebamur eos, non multo magis obtemperabimus Patri spirituum, et vivemus?

Moreover, we have had fathers of our flesh for instructors, and we reverenced them. Shall we not much more obey the Father of spirits and live?

Deinde patres quidem de carne nostro, eruditores habe, et revereor illos, non multo magis obtempera ad Patre de spiritus, et vive?

Et illi quidem in tempore paucorum dierum, secundum voluntatem suam erudiebant nos: hic autem ad id quod utile est in recipiendo sanctificationem ejus.

And they indeed for a few days, according to their own pleasure, instructed us: but he, for our profit, that we might receive his sanctification.

Et illo quidem in tempore paucissimo de dies, secundo voluntate suo erudi nos: hoc autem ad id quod utile es in recipe sanctificatione de illo.

Omnis autem disciplina in præsenti quidem videtur non esse gaudii, sed mœroris: postea autem fructum pacatissimum exercitatis per eam, reddet justitiæ.

Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield to them that are exercised by it the most peaceable fruit of justice.

Omni autem disciplina in praesenti quidem vide se non es de gaudio, sed de moerore: postea autem fructu pacato exercita per illa, redde de iustitia.

Propter quod remissas manus, et soluta genua erigite,

Wherefore, lift up the hands which hang down and the feeble knees:

Propter quod remitte manus, et solve genus erige,

et gressus rectos facite pedibus vestris: ut non claudicans quis erret, magis autem sanetur.

And make straight steps with your feet: that no one, halting, may go out of the way; but rather be healed.

Et gressus rectus fac ad pedes vestro: ut non claudica qui erra, magis autem sana.

Pacem sequimini cum omnibus, et sanctimoniam, sine qua nemo videbit Deum:

Follow peace with all men and holiness: without which no man shall see God.

Pace seque cum omni, et sanctimonia, sine quo nemo vide Deo:

contemplantes nequis desit gratiæ Dei: ne qua radix amaritudinis sursum germinans impediat, et per illam inquinentur multi.

Looking diligently, lest any man be wanting to the grace of God: lest any root of bitterness springing up do hinder and by it many be defiled:

Contemplor neque desume de gratia de Deo: ne quo radice de amaritudine sursum germina impedie, et per illa inquina multo.

Ne quis fornicator, aut profanus ut Esau: qui propter unam escam vendidit primitiva sua:

Lest there be any fornicator or profane person, as Esau who for one mess sold his first birthright.

Ne qui fornicatore, aut profano ut Esau: qui vende propter uno esca primitivo suo:

scitote enim quoniam et postea cupiens hæreditare benedictionem, reprobatus est: non enim invenit pœnitentiæ locum, quamquam cum lacrimis inquisisset eam.

For know ye that afterwards, when he desired to inherit the benediction, he was rejected. For he found no place of repentance, although with tears he had sought it.

Sci nam quia et postea cupie haeredita benedictione, reproba es: non nam inveni de poenitentia loco, quamvis cum lacrimas inquae illa.

Non enim accessistis ad tractabilem montem, et accensibilem ignem, et turbinem, et caliginem, et procellam,

For you are not come to a mountain that might be touched and a burning fire and a whirlwind and darkness and storm,

Non nam accede ad tractabile monte, et accensibile igni, et turba, et caliga, et procella,

et tubæ sonum, et vocem verborum, quam qui audierunt, excusaverunt se, ne eis fieret verbum.

And the sound of a trumpet and the voice of words, which they that had excused themselves, that the word might not be spoken to them.

Et tubas sono, et voce de verbos, qui audi quam, excusa se, ne ad illos verbo fi.

Non enim portabant quod dicebatur: Et si bestia tetigerit montem, lapidabitur.

For they did not endure that which was said: and if so much as a beast shall touch the mount, it shall be stoned.

Non nam porta quod dic: et si bestia tange monte, lapida.

Et ita terribile erat quod videbatur. Moyses dixit: Exterritus sum, et tremebundus.

And so terrible was that which was seen, Moses said: I am frighted, and tremble.

Et ita terribili es quod vide. Moyse dic: exterre es, et treme.

Sed accessistis ad Sion montem, et civitatem Dei viventis, Jerusalem cælestem, et multorum millium angelorum frequentiam,

But you are come to mount Sion and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels,

Sed accede ad Sione monte, et civitate de Deo vive, Ierusalem caelesti, et multo de millios de angelos frequentia,

et ecclesiam primitivorum, qui conscripti sunt in cælis, et judicem omnium Deum, et spiritus justorum perfectorum,

And to the church of the firstborn who are written in the heavens, and to God the judge of all, and to the spirits of the just made perfect,

Et ecclesia primitivo, qui conscribe es in caelos, et iudice de omni Deo, et spiritu iusto perfice,

et testamenti novi mediatorem Jesum, et sanguinis aspersionem melius loquentem quam Abel.

And to Jesus the mediator of the new testament, and to the sprinkling of blood which speaketh better than that of Abel.

Et de testamento nosce mediatore Iesu, et de sanguine aspersione bene loque quam Abele.

Videte ne recusetis loquentem. Si enim illi non effugerunt, recusantes eum, qui super terram loquebatur: multo magis nos, qui de cælis loquentem nobis avertimus.

See that you refuse him not that speaketh. For if they escaped not who refused him that spoke upon earth, much more shall not we that turn away from him that speaketh to us from heaven.

Vide ne recusa loque. Si nam illo non effuge, recusa illo, qui super terra loque: qui averte multo, magis de caelos loque ad nos nos.

Cujus vox movit terram tunc: nunc autem repromittit, dicens: Adhuc semel, et ego movebo non solum terram, sed et cælum.

Whose voice then moved the earth; but now he promiseth, saying: Yet once more: and I will move, not only the earth, but heaven also.

De que voce move terra tunc: nunc autem repromitte, dicente: adhuc semel, et me move non solo terra, sed et caelo.

Quod autem, Adhuc semel, dicit: declarat mobilium translationem tamquam factorum, ut maneant ea quæ sunt immobilia.

And in that he saith: Yet once more, he signifieth the translation of the moveable things as made, that those things may remain which are immoveable.

Quod autem, Adhuc semel, dic: declara de mobiles translatione sicut fac, ut illa que es immobile mane.

Itaque regnum immobile suscipientes, habemus gratiam: per quam serviamus placentes Deo, cum metu et reverentia.

Therefore, receiving an immoveable kingdom, we have grace: whereby let us serve, pleasing God, with fear and reverence.

Itaque regno immobile suscipe, habe gratia: per quam servi place ad Deo, cum metu et reverentia.

Etenim Deus noster ignis consumens est.

For our God is a consuming fire.

Etenim Deo nostro igni consume es.