Douay-Rheims + Latin Vulgate

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He warns them of the danger of falling by apostasy and exhorts them to patience and perseverance.

[1] 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 intermittentes inchoationis Christi sermonem, ad perfectiora feramur, non rursum jacientes fundamentum poenitentiae ab operibus mortuis, et fidei ad Deum,

[2] Of the doctrine of baptisms, and imposition of hands, and of the resurrection of the dead, and of eternal judgment.
baptismatum doctrinae, impositionis quoque manuum, ac resurrectionis mortuorum, et judicii aeterni.

[3] And this will we do, if God permit.
Et hoc faciemus, si quidem permiserit Deus.

[4] 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 est enim eos qui semel sunt illuminati, gustaverunt etiam donum caeleste, et participes facti sunt Spiritus Sancti,

[5] Have moreover tasted the good word of God, and the powers of the world to come,
gustaverunt nihilominus bonum Dei verbum, virtutesque saeculi venturi,

[6] And are fallen away: to be renewed again to penance, crucifying again to themselves the Son of God, and making him a mockery.
et prolapsi sunt; rursus renovari ad poenitentiam, rursum crucifigentes sibimetipsis Filium Dei, et ostentui habentes.

[7] 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 enim saepe venientem super se bibens imbrem, et generans herbam opportunam illis, a quibus colitur, accipit benedictionem a Deo :

[8] But that which bringeth forth thorns and briers, is reprobate, and very near unto a curse, whose end is to be burnt.
proferens autem spinas ac tribulos, reproba est, et maledicto proxima : cujus consummatio in combustionem.

[9] But, my dearly beloved, we trust better things of you, and nearer to salvation; though we speak thus.
Confidimus autem de vobis dilectissimi meliora, et viciniora saluti : tametsi ita loquimur.

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

[11] And we desire that every one of you shew forth the same carefulness to the accomplishing of hope unto the end:
Cupimus autem unumquemque vestrum eamdem ostentare sollicitudinem ad expletionem spei usque in finem :

[12] That you become not slothful, but followers of them, who through faith and patience shall inherit the promises.
ut non segnes efficiamini, verum imitatores eorum, qui fide, et patientia haereditabunt promissiones.

[13] For God making promise to Abraham, because he had no one greater by whom he might swear, swore by himself,
Abrahae namque promittens Deus, quoniam neminem habuit, per quem juraret, majorem, juravit per semetipsum,

[14] Saying: Unless blessing I shall bless thee, and multiplying I shall multiply thee.
dicens : Nisi benedicens benedicam te, et multiplicans multiplicabo te.

[15] And so patiently enduring he obtained the promise.
Et sic longanimiter ferens, adeptus est repromissionem.

[16] For men swear by one greater than themselves: and an oath for confirmation is the end of all their controversy.
Homines enim per majorem sui jurant : et omnis controversiae eorum finis, ad confirmationem, est juramentum.

[17] Wherein God, meaning more abundantly to shew to the heirs of the promise the immutability of his counsel, interposed an oath:
In quo abundantius volens Deus ostendere pollicitationis haeredibus, immobilitatem consilii sui, interposuit jusjurandum :

[18] That by two immutable things, in which it is impossible for God to lie, we may have the strongest comfort, who have fled for refuge to hold fast the hope set before us.
ut per duas res immobiles, quibus impossibile est mentiri Deum, fortissimum solatium habeamus, qui confugimus ad tenendam propositam spem,

[19] Which we have as an anchor of the soul, sure and firm, and which entereth in even within the veil;
quam sicut anchoram habemus animae tutam ac firmam, et incedentem usque ad interiora velaminis,

[20] Where the forerunner Jesus is entered for us, made a high priest for ever according to the order of Melchisedech.
ubi praecursor pro nobis introivit Jesus, secundum ordinem Melchisedech pontifex factus in aeternum.

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