Epistola ad Hebraeos

Timeamus ergo ne forte relicta pollicitatione introëundi in requiem ejus, existimetur aliquis ex vobis deesse.

Let us fear therefore lest, the promise being left of entering into his rest, any of you should be thought to be wanting.

Time ergo ne forte relinque pollicitatione introi in requie de illo, aliquo ex vos existima desume.

Etenim et nobis nuntiatum est, quemadmodum et illis: sed non profuit illis sermo auditus, non admistus fidei ex iis quæ audierunt.

For unto us also it hath been declared in like manner as unto them. But the word of hearing did not profit them, not being mixed with faith of those things they heard.

Etenim et ad nos nuntia es, quemadmodum et ad illos: sed non prosum ad illos sermone auditu, non admitte de fide ex illo que audi.

Ingrediemur enim in requiem, qui credidimus: quemadmodum dixit: Sicut juravi in ira mea: Si introibunt in requiem meam: et quidem operibus ab institutione mundi perfectis.

For we, who have believed, shall enter into rest; as he said: As I have sworn in my wrath: If they shall enter into my rest; and this indeed when the works from the foundation of the world were finished.

Ingredior nam in requie, qui crede: quemadmodum dic: sicut iura in ira meo: si introi in requie meo: et quidem operes ab institutione de mundo perfice.

Dixit enim in quodam loco de die septima sic: Et requievit Deus die septima ab omnibus operibus suis.

For in a certain place he spoke of the seventh day thus: And God rested the seventh day from all his works.

Dic nam in uno loco de die septimo sic: et Deo requiesce die septimo ab omni operes suo.

Et in isto rursum: Si introibunt in requiem meam.

And in this place again: If they shall enter into my rest.

Et in isto iterum: si introi in requie meo.

Quoniam ergo superest introire quosdam in illam, et ii, quibus prioribus annuntiatum est, non introierunt propter incredulitatem:

Seeing then it remaineth that some are to enter into it, and they to whom it was first preached did not enter because of unbelief:

Quia ergo supersum introi uno in illa, et illo, ad que priore annuntia es, non introi propter incredulitate:

iterum terminat diem quemdam, Hodie, in David dicendo, post tantum temporis, sicut supra dictum est: Hodie si vocem ejus audieritis, nolite obdurare corda vestra.

Again he limiteth a certain day, saying in David; To day, after so long a time as it is above said: To day if you shall hear his voice, harden not your hearts.

Iterum termina die uno, Hodie, in Davide dic, post tanto de tempore, sicut supra dicto es: hodie si voce de illo audi, ne vol obdura cordes vestro.

Nam si eis Jesus requiem præstitisset, numquam de alia loqueretur, posthac, die.

For if Jesus had given them rest he would never have afterwards spoken of another day.

Nam si ad illos Iesu praesta requie, nunquam de alio loque, posthac, die.

Itaque relinquitur sabbatismus populo Dei.

There remaineth therefore a day of rest for the people of God.

Itaque relinque sabba populo de Deo.

Qui enim ingressus est in requiem ejus, etiam ipse requievit ab operibus suis, sicut a suis Deus.

For he that is entered into his rest, the same also hath rested from his works, as God did from his.

Qui nam ingredior es in requie de illo, etiam ipso requiesce ab operes suo, sicut ab suo Deo.

Festinemus ergo ingredi in illam requiem: ut ne in idipsum quis incidat incredulitatis exemplum.

Let us hasten therefore to enter into that rest: lest any man fall into the same example of unbelief.

Festina ergo ingredior in illa requie: ut ne in idipso qui incide de incredulitate exemplo.

Vivus est enim sermo Dei, et efficax et penetrabilior omni gladio ancipiti: et pertingens usque ad divisionem animæ ac spiritus: compagum quoque ac medullarum, et discretor cogitationum et intentionum cordis.

For the word of God is living and effectual and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow: and is a discerner of the thoughts and intents of the heart.

Vivo es nam sermone de Deo, et efficace et penetrabile omni gladio ancipiti: et pertinge usque ad divisione de anima et de spiritu: de compagos etiam et de medullas, et discretore de cogitationes et de intentiones de corde.

Et non est ulla creatura invisibilis in conspectu ejus: omnia autem nuda et aperta sunt oculis ejus, ad quem nobis sermo.

Neither is there any creature invisible in his sight: but all things are naked and open to his eyes, to whom our speech is.

Et non es ullo creatura invisibili in conspectu de illo: omni autem nuda et aperi es oculos de illo, ad quem ad nos sermone.

Habentes ergo pontificem magnum qui penetravit cælos, Jesum Filium Dei, teneamus confessionem.

Having therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession.

Habe ergo pontifice magna qui penetra caelos, Iesu Filio de Deo, tene confessione.

Non enim habemus pontificem qui non possit compati infirmitatibus nostris: tentatum autem per omnia pro similitudine absque peccato.

For we have not a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin.

Non nam habe pontifice qui non pote compare ad infirmitates nostro: tenta autem per omni pro similitudine absque peccato.

Adeamus ergo cum fiducia ad thronum gratiæ: ut misericordiam consequamur, et gratiam inveniamus in auxilio opportuno.

Let us go therefore with confidence to the throne of grace: that we may obtain mercy and find grace in seasonable aid.

I ad ergo cum fiducia ad throno de gratia: ut misericordia consequor, et gratia inveni in auxilio opportuno.