Epistola ad Hebraeos

Quapropter intermittentes inchoationis Christi sermonem, ad perfectiora feramur, non rursum jacientes fundamentum pœnitentiæ ab operibus mortuis, et fidei ad Deum,

Wherefore, leaving the word of the beginning of Christ, let us go on to things more perfect: not laying again the foundation of penance from dead works and of faith towards God,

Quapropter intermitte de inchoatione de Christo sermone, ad perfecto fer, non iterum iace fundamento de poenitentia ab operes mortuo, et de fide ad Deo,

baptismatum doctrinæ, impositionis quoque manuum, ac resurrectionis mortuorum, et judicii æterni.

Of the doctrine of baptisms and imposition of hands, and of the resurrection of the dead, and of eternal judgment.

Baptisma de doctrina, de impositione etiam de manus, et de resurrectione mortuo, et de iudicio aeterno.

Et hoc faciemus, si quidem permiserit Deus.

And this will we do, if God permit.

Et hoc fac, si quidem Deo permitte.

Impossibile est enim eos qui semel sunt illuminati, gustaverunt etiam donum cæleste, et participes facti sunt Spiritus Sancti,

For it is impossible for those who were once illuminated, have tasted also the heavenly gift and were made partakers of the Holy Ghost,

Impossibile es nam illos qui semel es illumina, gusta etiam dono caelesti, et participes fac es de Spiritu Sancto,

gustaverunt nihilominus bonum Dei verbum, virtutesque sæculi venturi,

Have moreover tasted the good word of God and the powers of the world to come,

Gusta nihilominus bono de Deo verbo, et virtutes de saeculo veni,

et prolapsi sunt; rursus renovari ad pœnitentiam, rursum crucifigentes sibimetipsis Filium Dei, et ostentui habentes.

And are fallen away: to be renewed again to penance, crucifying again to themselves the Son of God and making him a mockery.

Et prolapde es; iterum renova ad poenitentia, iterum crucifige ad sibimetipse Filio de Deo, et de ostentuo habe.

Terra enim sæpe venientem super se bibens imbrem, et generans herbam opportunam illis, a quibus colitur, accipit benedictionem a Deo:

For the earth, that drinketh in the rain which cometh often upon it and bringeth forth herbs meet for them by whom it is tilled, receiveth blessing from God.

Terra nam saepe veni super se bibe imbre, et genera herba opportuno ad illos, ab que cole, accipe benedictione ab Deo:

proferens autem spinas ac tribulos, reproba est, et maledicto proxima: cujus consummatio in combustionem.

But that which bringeth forth thorns and briers is reprobate and very near unto a curse: whose end is to be burnt.

Profer autem spinas et tribulos, reproba es, et maledictum proximo: de que consummatione in combustione.

Confidimus autem de vobis dilectissimi meliora, et viciniora saluti: tametsi ita loquimur.

But, my dearly beloved, we trust better things of you, and nearer to salvation; though we speak thus.

Confide autem de vos dilecso bono, et vicine ad salute: tametsi ita loque.

Non enim injustus Deus, ut obliviscatur operis vestri, et dilectionis, quam ostendistis in nomine ipsius, qui ministrastis sanctis, et ministratis.

For God is not unjust, that he should forget your work and the love which you have shewn in his name, you who have ministered and do minister to the saints.

Non nam iniusta Deo, ut obliviscor de opere vestro, et de dilectione, quam ostende in nomine de ipso, qui ministra ad sancto, et ministra.

Cupimus autem unumquemque vestrum eamdem ostentare sollicitudinem ad expletionem spei usque in finem:

And we desire that every one of you shew forth the same carefulness to the accomplishing of hope unto the end:

Incipe autem et unumquem vestro idem ostenta sollicitudine ad expletione de spe usque in fine:

ut non segnes efficiamini, verum imitatores eorum, qui fide, et patientia hæreditabunt promissiones.

That you become not slothful, but followers of them who through faith and patience shall inherit the promises.

Ut non segno efficie, verum imitatores de illos, qui fide, et patientia haeredita promissiones.

Abrahæ namque promittens Deus, quoniam neminem habuit, per quem juraret, majorem, juravit per semetipsum,

For God making promises to Abraham, because he had no one greater by whom he might swear, swore by himself,

De abrahame nam promitte Deo, quia nemine habe, per quem iura, magna, iura per semetipso,

dicens: Nisi benedicens benedicam te, et multiplicans multiplicabo te.

Saying: Unless blessing I shall bless thee and multiplying I shall multiply thee.

Dicente: nisi benedic benedic te, et multiplica multiplica te.

Et sic longanimiter ferens, adeptus est repromissionem.

And so patiently enduring he obtained the promise.

Et sic longanimiter ferente, adipiscor es repromissione.

Homines enim per majorem sui jurant: et omnis controversiæ eorum finis, ad confirmationem, est juramentum.

For men swear by one greater than themselves: and an oath for confirmation is the end of all their controversy.

Homines nam per magna suo iura: et omni de controversia de illos fine, ad confirmatione, es iuramento.

In quo abundantius volens Deus ostendere pollicitationis hæredibus, immobilitatem consilii sui, interposuit jusjurandum:

Wherein God, meaning more abundantly to shew to the heirs of the promise the immutability of his counsel, interposed an oath:

In quo abundanter volente Deo ostende de pollicitatione ad haeres, immobilitate de consilio suo, interpone iusiura:

ut per duas res immobiles, quibus impossibile est mentiri Deum, fortissimum solatium habeamus, qui confugimus ad tenendam propositam spem,

That by two immutable things in which it is impossible for God to lie, we may have the strongest comfort, we who have fled for refuge to hold fast the hope set before us.

Ut per duo re immobile, ad que impossibile es mentior Deo, forti solatio habe, qui confuge ad tene propone spe,

quam sicut anchoram habemus animæ tutam ac firmam, et incedentem usque ad interiora velaminis,

Which we have as an anchor of the soul, sure and firm, and which entereth in even within the veil:

Quam sicut ancora habe de anima tueor et firmissimo, et incede usque ad interiori vela,

ubi præcursor pro nobis introivit Jesus, secundum ordinem Melchisedech pontifex factus in æternum.

Where the forerunner Jesus is entered for us, made a high priest for ever according to the order of Melchisedech.

Ubi praecursore pro nos introi Iesu, secundo ordine Melchisedech pontifice facto in aeterno.