DRC, VulgClementine, KJV - Hebrews

Chapter 1

1:1  God, who, at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all,

1:1  Multifariam, multisque modis olim Deus loquens patribus in prophetis :

1:1  God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

1:2  In these days, hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world.

1:2  novissime, diebus istis locutus est nobis in Filio, quem constituit hæredem universorum, per quem fecit et sæcula :

1:2  Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

1:3  Who being the brightness of his glory and the figure of his substance and upholding all things by the word of his power, making purgation of sins, sitteth on the right hand of the majesty on high:

1:3  qui cum sit splendor gloriæ, et figura substantiæ ejus, portansque omnia verbo virtutis suæ, purgationem peccatorum faciens, sedet ad dexteram majestatis in excelsis :

1:3  Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

1:4  Being made so much better than the angels as he hath inherited a more excellent name than they.

1:4  tanto melior angelis effectus, quanto differentius præ illis nomen hæreditavit.

1:4  Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.

1:5  For to which of the angels hath he said at any time: Thou art my Son, to-day have I begotten thee? And again: I will be to him a Father, and he shall be to me a Son?

1:5  Cui enim dixit aliquando angelorum : Filius meus es tu, ego hodie genui te ? Et rursum : Ego ero illi in patrem, et ipse erit mihi in filium ?

1:5  For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?

1:6  And again, when he bringeth in the first begotten into the world, he saith: And let all the angels of God adore him.

1:6  Et cum iterum introducit primogenitum in orbem terræ, dicit : Et adorent eum omnes angeli Dei.

1:6  And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.

1:7  And to the angels indeed he saith: He that maketh his angels spirits and his ministers a flame of fire.

1:7  Et ad angelos quidem dicit : Qui facit angelos suos spiritus, et ministros suos flammam ignis.

1:7  And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.

1:8  But to the Son: Thy throne, O God, is for ever and ever: a sceptre of justice is the sceptre of thy kingdom.

1:8  Ad Filium autem : Thronus tuus Deus in sæculum sæculi : virga æquitatis, virga regni tui.

1:8  But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.

1:9  Thou hast loved justice and hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.

1:9  Dilexisti justitiam, et odisti iniquitatem : propterea unxit te Deus, Deus tuus, oleo exultationis præ participibus tuis.

1:9  Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

1:10  And: Thou in the beginning, O Lord, didst found the earth: and the works of thy hands are the heavens.

1:10  Et : Tu in principio, Domine, terram fundasti : et opera manuum tuarum sunt cæli.

1:10  And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:

1:11  They shall perish: but thou shalt continue: and they shall all grow old as a garment.

1:11  Ipsi peribunt, tu autem permanebis, et omnes ut vestimentum veterascent :

1:11  They shall perish; but thou remainest; and they all shall wax old as doth a garment;

1:12  And as a vesture shalt thou change them, and they shalt be changed. But thou art the selfsame: and thy years shall not fail.

1:12  et velut amictum mutabis eos, et mutabuntur : tu autem idem ipse es, et anni tui non deficient.

1:12  And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.

1:13  But to which of the angels said he at any time: Sit on my right hand, until I make thy enemies thy footstool?

1:13  Ad quem autem angelorum dixit aliquando : Sede a dextris meis, quoadusque ponam inimicos tuos scabellum pedum tuorum ?

1:13  But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?

1:14  Are they not all ministering spirits, sent to minister for them who shall receive the inheritance of salvation?

1:14  Nonne omnes sunt administratorii spiritus, in ministerium missi propter eos, qui hæreditatem capient salutis ?

1:14  Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

Chapter 2

2:1  Therefore ought we more diligently to observe the things which we have heard lest perhaps we should let them slip.

2:1  Propterea abundantius oportet observare nos ea quæ audivimus, ne forte pereffluamus.

2:1  Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

2:2  For if the word spoken by angels became steadfast and every transgression and disobedience received a just recompense of reward:

2:2  Si enim qui per angelos dictus est sermo, factus est firmus, et omnis prævaricatio, et inobedientia accepit justam mercedis retributionem :

2:2  For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;

2:3  How shall we escape if we neglect so great salvation? Which, having begun to be declared by the Lord, was confirmed unto us by them that heard him.

2:3  quomodo nos effugiemus si tantam neglexerimus salutem ? quæ cum initium accepisset enarrari per Dominum ab eis, qui audierunt, in nos confirmata est,

2:3  How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

2:4  God also bearing them witness by signs and wonders and divers miracles and distributions of the Holy Ghost, according to his own will.

2:4  contestante Deo signis et portentis, et variis virtutibus, et Spiritus Sancti distributionibus secundum suam voluntatem.

2:4  God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

2:5  For God hath not subjected unto angels the world to come, whereof we speak.

2:5  Non enim angelis subjecit Deus orbem terræ futurum, de quo loquimur.

2:5  For unto the angels hath he not put in subjection the world to come, whereof we speak.

2:6  But one in a certain place hath testified, saying: What is man, that thou art mindful of him? Or the son of man, that thou visitest him?

2:6  Testatus est autem in quodam loco quis, dicens : Quid est homo quod memor es ejus, aut filius hominis quoniam visitas eum ?

2:6  But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?

2:7  Thou hast made him a little lower than the angels: thou hast crowned him with glory and honour and hast set him over the works of thy hands.

2:7  Minuisti eum paulo minus ab angelis : gloria et honore coronasti eum : et constituisti eum super opera manuum tuarum.

2:7  Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:

2:8  Thou hast subjected all things under his feet. For in that he hath subjected all things to him he left nothing not subject to him. But now we see not as yet all things subject to him.

2:8  Omnia subjecisti sub pedibus ejus. In eo enim quod omnia ei subjecit, nihil dimisit non subjectum ei. Nunc autem necdum videmus omnia subjecta ei.

2:8  Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.

2:9  But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that, through the grace of God he might taste death for all.

2:9  Eum autem, qui modico quam angeli minoratus est, videmus Jesum propter passionem mortis, gloria et honore coronatum : ut, gratia Dei, pro omnibus gustaret mortem.

2:9  But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

2:10  For it became him for whom are all things and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion.

2:10  Decebat enim eum, propter quem omnia, et per quem omnia, qui multos filios in gloriam adduxerat, auctorem salutis eorum per passionem consummare.

2:10  For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

2:11  For both he that sanctifieth and they who are sanctified are all of one. For which cause he is not ashamed to call them brethren, saying:

2:11  Qui enim sanctificat, et qui sanctificantur, ex uno omnes. Propter quam causam non confunditur fratres eos vocare, dicens :

2:11  For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,

2:12  I will declare thy name to my brethren: in the midst of the church will I praise thee.

2:12  Nuntiabo nomen tuum fratribus meis : in medio ecclesiæ laudabo te.

2:12  Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.

2:13  And again: I will put my trust in him. And again: Behold I and my children, whom God hath given me.

2:13  Et iterum : Ego ero fidens in eum. Et iterum : Ecce ego, et pueri mei, quos dedit mihi Deus.

2:13  And again, I will put my trust in him. And again, Behold I and the children which God hath given me.

2:14  Therefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same: that, through death, he might destroy him who had the empire of death, that is to say, the devil:

2:14  Quia ergo pueri communicaverunt carni, et sanguini, et ipse similiter participavit eisdem : ut per mortem destrueret eum qui habebat mortis imperium, id est, diabolum :

2:14  Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

2:15  And might deliver them, who through the fear of death were all their lifetime subject to servitude.

2:15  et liberaret eos qui timore mortis per totam vitam obnoxii erant servituti.

2:15  And deliver them who through fear of death were all their lifetime subject to bondage.

2:16  For nowhere doth he take hold of the angels: but of the seed of Abraham he taketh hold.

2:16  Nusquam enim angelos apprehendit, sed semen Abrahæ apprehendit.

2:16  For verily he took not on him the nature of angels; but he took on him the seed of Abraham.

2:17  Wherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, that he might be a propitiation for the sins of the people.

2:17  Unde debuit per omnia fratribus similari, ut misericors fieret, et fidelis pontifex ad Deum, ut repropitiaret delicta populi.

2:17  Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.

2:18  For in that wherein he himself hath suffered and been tempted he is able to succour them also that are tempted.

2:18  In eo enim, in quo passus est ipse et tentatus, potens est et eis, qui tentantur, auxiliari.

2:18  For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

Chapter 3

3:1  Wherefore, holy brethren, partakers of the heavenly vocation consider the apostle and high priest of our confession, Jesus:

3:1  Unde, fratres sancti, vocationis cælestis participes, considerate Apostolum, et pontificem confessionis nostræ Jesum :

3:1  Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;

3:2  Who is faithful to him that made him, as was also Moses in all his house.

3:2  qui fidelis est ei, qui fecit illum, sicut et Moyses in omni domo ejus.

3:2  Who was faithful to him that appointed him, as also Moses was faithful in all his house.

3:3  For this man was counted worthy of greater glory than Moses, by so much as he that hath built the house hath greater honour than the house.

3:3  Amplioris enim gloriæ iste præ Moyse dignus est habitus, quanto ampliorem honorem habet domus, qui fabricavit illam.

3:3  For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house.

3:4  For every house is built by some man: but he that created all things is God.

3:4  Omnis namque domus fabricatur ab aliquo : qui autem omnia creavit, Deus est.

3:4  For every house is builded by some man; but he that built all things is God.

3:5  And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were to be said:

3:5  Et Moyses quidem fidelis erat in tota domo ejus tamquam famulus, in testimonium eorum, quæ dicenda erant :

3:5  And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;

3:6  But Christ, as the Son in his own house: which house are we, if we hold fast the confidence and glory of hope unto the end.

3:6  Christus vero tamquam filius in domo sua : quæ domus sumus nos, si fiduciam, et gloriam spei usque ad finem, firmam retineamus.

3:6  But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

3:7  Wherefore, as the Holy Ghost saith: To-day if you shall hear his voice,

3:7  Quapropter sicut dicit Spiritus Sanctus : Hodie si vocem ejus audieritis,

3:7  Wherefore (as the Holy Ghost saith, To day if ye will hear his voice,

3:8  Harden not your hearts, as in the provocation, in the day of temptation in the desert,

3:8  nolite obdurare corda vestra, sicut in exacerbatione secundum diem tentationis in deserto,

3:8  Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:

3:9  Where your fathers tempted me, proved and saw my works,

3:9  ubi tentaverunt me patres vestri : probaverunt, et viderunt opera mea

3:9  When your fathers tempted me, proved me, and saw my works forty years.

3:10  Forty years: for which cause I was offended with this generation, and I said: They always err in heart. And they have not known my ways.

3:10  quadraginta annis : propter quod infensus fui generationi huic, et dixi : Semper errant corde. Ipsi autem non cognoverunt vias meas,

3:10  Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways.

3:11  As I have sworn in my wrath: If they shall enter into my rest.

3:11  sicut juravi in ira mea : Si introibunt in requiem meam.

3:11  So I sware in my wrath, They shall not enter into my rest.)

3:12  Take heed, brethren, lest perhaps there be in any of you an evil heart of unbelief, to depart from the living God.

3:12  Videte fratres, ne forte sit in aliquo vestrum cor malum incredulitatis, discedendi a Deo vivo :

3:12  Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

3:13  But exhort one another every day, whilst it is called to day, that none of you be hardened through the deceitfulness of sin.

3:13  sed adhortamini vosmetipsos per singulos dies, donec hodie cognominatur, ut non obduretur quis ex vobis fallacia peccati.

3:13  But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.

3:14  For we are made partakers of Christ: yet so, if we hold the beginning of his substance firm unto the end.

3:14  Participes enim Christi effecti sumus, si tamen initium substantiæ ejus usque ad finem firmum retineamus.

3:14  For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

3:15  While it is said: To day, if you shall hear his voice, harden not your hearts, as in that provocation.

3:15  Dum dicitur : Hodie si vocem ejus audieritis, nolite obdurare corda vestra, quemadmodum in illa exacerbatione.

3:15  While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.

3:16  For some who heard did provoke: but not all that came out of Egypt by Moses.

3:16  Quidam enim audientes exacerbaverunt : sed non universi qui profecti sunt ex Ægypto per Moysen.

3:16  For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

3:17  And with whom was he offended forty years? Was it not with them that sinned, whose carcasses were overthrown in the desert?

3:17  Quibus autem infensus est quadraginta annis ? nonne illis qui peccaverunt, quorum cadavera prostrata sunt in deserto ?

3:17  But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?

3:18  And to whom did he swear, that they should not enter into his rest: but to them that were incredulous?

3:18  Quibus autem juravit non introire in requiem ipsius, nisi illis qui increduli fuerunt ?

3:18  And to whom sware he that they should not enter into his rest, but to them that believed not?

3:19  And we see that they could not enter in, because of unbelief.

3:19  Et videmus, quia non potuerunt introire propter incredulitatem.

3:19  So we see that they could not enter in because of unbelief.

Chapter 4

4:1  Let us fear therefore lest, the promise being left of entering into his rest, any of you should be thought to be wanting.

4:1  Timeamus ergo ne forte relicta pollicitatione introëundi in requiem ejus, existimetur aliquis ex vobis deesse.

4:1  Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.

4:2  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.

4:2  Etenim et nobis nuntiatum est, quemadmodum et illis : sed non profuit illis sermo auditus, non admistus fidei ex iis quæ audierunt.

4:2  For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

4:3  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.

4:3  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.

4:3  For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.

4:4  For in a certain place he spoke of the seventh day thus: And God rested the seventh day from all his works.

4:4  Dixit enim in quodam loco de die septima sic : Et requievit Deus die septima ab omnibus operibus suis.

4:4  For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.

4:5  And in this place again: If they shall enter into my rest.

4:5  Et in isto rursum : Si introibunt in requiem meam.

4:5  And in this place again, If they shall enter into my rest.

4:6  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:

4:6  Quoniam ergo superest introire quosdam in illam, et ii, quibus prioribus annuntiatum est, non introierunt propter incredulitatem :

4:6  Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:

4:7  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.

4:7  iterum terminat diem quemdam, Hodie, in David dicendo, post tantum temporis, sicut supra dictum est : Hodie si vocem ejus audieritis, nolite obdurare corda vestra.

4:7  Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.

4:8  For if Jesus had given them rest he would never have afterwards spoken of another day.

4:8  Nam si eis Jesus requiem præstitisset, numquam de alia loqueretur, posthac, die.

4:8  For if Jesus had given them rest, then would he not afterward have spoken of another day.

4:9  There remaineth therefore a day of rest for the people of God.

4:9  Itaque relinquitur sabbatismus populo Dei.

4:9  There remaineth therefore a rest to the people of God.

4:10  For he that is entered into his rest, the same also hath rested from his works, as God did from his.

4:10  Qui enim ingressus est in requiem ejus, etiam ipse requievit ab operibus suis, sicut a suis Deus.

4:10  For he that is entered into his rest, he also hath ceased from his own works, as God did from his.

4:11  Let us hasten therefore to enter into that rest: lest any man fall into the same example of unbelief.

4:11  Festinemus ergo ingredi in illam requiem : ut ne in idipsum quis incidat incredulitatis exemplum.

4:11  Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.

4:12  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.

4:12  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.

4:12  For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

4:13  Neither is there any creature invisible in his sight: but all things are naked and open to his eyes, to whom our speech is.

4:13  Et non est ulla creatura invisibilis in conspectu ejus : omnia autem nuda et aperta sunt oculis ejus, ad quem nobis sermo.

4:13  Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.

4:14  Having therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession.

4:14  Habentes ergo pontificem magnum qui penetravit cælos, Jesum Filium Dei, teneamus confessionem.

4:14  Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.

4:15  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.

4:15  Non enim habemus pontificem qui non possit compati infirmitatibus nostris : tentatum autem per omnia pro similitudine absque peccato.

4:15  For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

4:16  Let us go therefore with confidence to the throne of grace: that we may obtain mercy and find grace in seasonable aid.

4:16  Adeamus ergo cum fiducia ad thronum gratiæ : ut misericordiam consequamur, et gratiam inveniamus in auxilio opportuno.

4:16  Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

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

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:

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

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

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.

5:3  And therefore 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.

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

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

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

5:4  And no man taketh this honour unto himself, but he that is called of God, as was 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  Sic et Christus non semetipsum clarificavit ut pontifex fieret : sed qui locutus est ad eum : Filius meus es tu, ego hodie genui te.

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.

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

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

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

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  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.

5:7  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;

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

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

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

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

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

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

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

5:10  appellatus a Deo pontifex juxta ordinem Melchisedech.

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

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

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

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

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  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.

5:12  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.

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

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

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

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

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.

Chapter 6

6:1  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,

6:1  Quapropter intermittentes inchoationis Christi sermonem, ad perfectiora feramur, non rursum jacientes fundamentum pœnitentiæ ab operibus mortuis, et fidei ad Deum,

6:1  Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,

6:2  Of the doctrine of baptisms and imposition of hands, and of the resurrection of the dead, and of eternal judgment.

6:2  baptismatum doctrinæ, impositionis quoque manuum, ac resurrectionis mortuorum, et judicii æterni.

6:2  Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.

6:3  And this will we do, if God permit.

6:3  Et hoc faciemus, si quidem permiserit Deus.

6:3  And this will we do, if God permit.

6:4  For it is impossible for those who were once illuminated, have tasted also the heavenly gift and were made partakers of the Holy Ghost,

6:4  Impossibile est enim eos qui semel sunt illuminati, gustaverunt etiam donum cæleste, et participes facti sunt Spiritus Sancti,

6:4  For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,

6:5  Have moreover tasted the good word of God and the powers of the world to come,

6:5  gustaverunt nihilominus bonum Dei verbum, virtutesque sæculi venturi,

6:5  And have tasted the good word of God, and the powers of the world to come,

6:6  And are fallen away: to be renewed again to penance, crucifying again to themselves the Son of God and making him a mockery.

6:6  et prolapsi sunt ; rursus renovari ad pœnitentiam, rursum crucifigentes sibimetipsis Filium Dei, et ostentui habentes.

6:6  If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

6:7  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.

6:7  Terra enim sæpe venientem super se bibens imbrem, et generans herbam opportunam illis, a quibus colitur, accipit benedictionem a Deo :

6:7  For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:

6:8  But that which bringeth forth thorns and briers is reprobate and very near unto a curse: whose end is to be burnt.

6:8  proferens autem spinas ac tribulos, reproba est, et maledicto proxima : cujus consummatio in combustionem.

6:8  But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.

6:9  But, my dearly beloved, we trust better things of you, and nearer to salvation; though we speak thus.

6:9  Confidimus autem de vobis dilectissimi meliora, et viciniora saluti : tametsi ita loquimur.

6:9  But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.

6:10  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.

6:10  Non enim injustus Deus, ut obliviscatur operis vestri, et dilectionis, quam ostendistis in nomine ipsius, qui ministrastis sanctis, et ministratis.

6:10  For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.

6:11  And we desire that every one of you shew forth the same carefulness to the accomplishing of hope unto the end:

6:11  Cupimus autem unumquemque vestrum eamdem ostentare sollicitudinem ad expletionem spei usque in finem :

6:11  And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:

6:12  That you become not slothful, but followers of them who through faith and patience shall inherit the promises.

6:12  ut non segnes efficiamini, verum imitatores eorum, qui fide, et patientia hæreditabunt promissiones.

6:12  That ye be not slothful, but followers of them who through faith and patience inherit the promises.

6:13  For God making promises to Abraham, because he had no one greater by whom he might swear, swore by himself,

6:13  Abrahæ namque promittens Deus, quoniam neminem habuit, per quem juraret, majorem, juravit per semetipsum,

6:13  For when God made promise to Abraham, because he could swear by no greater, he sware by himself,

6:14  Saying: Unless blessing I shall bless thee and multiplying I shall multiply thee.

6:14  dicens : Nisi benedicens benedicam te, et multiplicans multiplicabo te.

6:14  Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.

6:15  And so patiently enduring he obtained the promise.

6:15  Et sic longanimiter ferens, adeptus est repromissionem.

6:15  And so, after he had patiently endured, he obtained the promise.

6:16  For men swear by one greater than themselves: and an oath for confirmation is the end of all their controversy.

6:16  Homines enim per majorem sui jurant : et omnis controversiæ eorum finis, ad confirmationem, est juramentum.

6:16  For men verily swear by the greater: and an oath for confirmation is to them an end of all strife.

6:17  Wherein God, meaning more abundantly to shew to the heirs of the promise the immutability of his counsel, interposed an oath:

6:17  In quo abundantius volens Deus ostendere pollicitationis hæredibus, immobilitatem consilii sui, interposuit jusjurandum :

6:17  Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:

6:18  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.

6:18  ut per duas res immobiles, quibus impossibile est mentiri Deum, fortissimum solatium habeamus, qui confugimus ad tenendam propositam spem,

6:18  That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:

6:19  Which we have as an anchor of the soul, sure and firm, and which entereth in even within the veil:

6:19  quam sicut anchoram habemus animæ tutam ac firmam, et incedentem usque ad interiora velaminis,

6:19  Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;

6:20  Where the forerunner Jesus is entered for us, made a high priest for ever according to the order of Melchisedech.

6:20  ubi præcursor pro nobis introivit Jesus, secundum ordinem Melchisedech pontifex factus in æternum.

6:20  Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.

Chapter 7

7:1  For this Melchisedech was king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings and blessed him:

7:1  Hic enim Melchisedech, rex Salem, sacerdos Dei summi, qui obviavit Abrahæ regresso a cæde regum, et benedixit ei :

7:1  For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;

7:2  To whom also Abraham divided the tithes of all: who first indeed by interpretation is king of justice: and then also king of Salem, that is, king of peace:

7:2  cui et decimas omnium divisit Abraham : primum quidem qui interpretatur rex justitiæ : deinde autem et rex Salem, quod est, rex pacis,

7:2  To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;

7:3  Without father, without mother, without genealogy, having neither beginning of days nor end of life, but likened unto the Son of God, continueth a priest for ever.

7:3  sine patre, sine matre, sine genealogia, neque initium dierum, neque finem vitæ habens, assimilatus autem Filio Dei, manet sacerdos in perpetuum.

7:3  Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

7:4  Now consider how great this man is, to whom also Abraham the patriarch gave tithes out of the principal things.

7:4  Intuemini autem quantus sit hic, cui et decimas dedit de præcipuis Abraham patriarcha.

7:4  Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

7:5  And indeed they that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is to say, of their brethren: though they themselves also came out of the loins of Abraham.

7:5  Et quidem de filiis Levi sacerdotium accipientes, mandatum habent decimas sumere a populo secundum legem, id est, a fratribus suis : quamquam et ipsi exierint de lumbis Abrahæ.

7:5  And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

7:6  But he, whose pedigree is not numbered among them, received tithes of Abraham and blessed him that had the promises.

7:6  Cujus autem generatio non annumeratur in eis, decimas sumpsit ab Abraham, et hunc, qui habebat repromissiones, benedixit.

7:6  But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.

7:7  And without all contradiction, that which is less is blessed by the better.

7:7  Sine ulla autem contradictione, quod minus est, a meliore benedicitur.

7:7  And without all contradiction the less is blessed of the better.

7:8  And here indeed, men that die receive tithes: but there, he hath witness that he liveth.

7:8  Et hic quidem, decimas morientes homines accipiunt : ibi autem contestatur, quia vivit.

7:8  And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.

7:9  And (as it may be said) even Levi who received tithes paid tithes in Abraham:

7:9  Et (ut ita dictum sit) per Abraham, et Levi, qui decimas accepit, decimatus est :

7:9  And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.

7:10  For he was yet in the loins of his father when Melchisedech met him.

7:10  adhuc enim in lumbis patris erat, quando obviavit ei Melchisedech.

7:10  For he was yet in the loins of his father, when Melchisedec met him.

7:11  If then perfection was by the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchisedech: and not be called according to the order of Aaron?

7:11  Si ergo consummatio per sacerdotium Leviticum erat (populus enim sub ipso legem accepit) quid adhuc necessarium fuit secundum ordinem Melchisedech, alium surgere sacerdotem, et non secundum ordinem Aaron dici ?

7:11  If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

7:12  For the priesthood being translated, it is necessary that a translation also be made of the law,

7:12  Translato enim sacerdotio, necesse est ut et legis translatio fiat.

7:12  For the priesthood being changed, there is made of necessity a change also of the law.

7:13  For he of whom these things are spoken is of another tribe, of which no one attended on the altar.

7:13  In quo enim hæc dicuntur, de alia tribu est, de qua nullus altari præsto fuit.

7:13  For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.

7:14  For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.

7:14  Manifestum est enim quod ex Juda ortus sit Dominus noster : in qua tribu nihil de sacerdotibus Moyses locutus est.

7:14  For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.

7:15  And it is yet far more evident: if according to the similitude of Melchisedech there ariseth another priest,

7:15  Et amplius adhuc manifestum est : si secundum similitudinem Melchisedech exsurgat alius sacerdos,

7:15  And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,

7:16  Who is made, not according to the law of a law of a carnal commandment, but according to the power of an indissoluble life.

7:16  qui non secundum legem mandati carnalis factus est, sed secundum virtutem vitæ insolubilis.

7:16  Who is made, not after the law of a carnal commandment, but after the power of an endless life.

7:17  For he testifieth: Thou art a priest for ever according to the order of Melchisedech.

7:17  Contestatur enim : Quoniam tu es sacerdos in æternum, secundum ordinem Melchisedech.

7:17  For he testifieth, Thou art a priest for ever after the order of Melchisedec.

7:18  There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof:

7:18  Reprobatio quidem fit præcedentis mandati, propter infirmitatem ejus, et inutilitatem :

7:18  For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.

7:19  For the law brought nothing to perfection: but a bringing in of a better hope, by which we draw nigh to God.

7:19  nihil enim ad perfectum adduxit lex : introductio vero melioris spei, per quam proximamus ad Deum.

7:19  For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.

7:20  And inasmuch as it is not without an oath (for the others indeed were made priests without an oath:

7:20  Et quantum est non sine jurejurando (alii quidem sine jurejurando sacerdotes facti sunt,

7:20  And inasmuch as not without an oath he was made priest:

7:21  But this with an oath, by him that said unto him: The Lord hath sworn and he will not repent: Thou art a priest for ever).

7:21  hic autem cum jurejurando per eum, qui dixit ad illum : Juravit Dominus, et non pœnitebit eum : tu es sacerdos in æternum) :

7:21  (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)

7:22  By so much is Jesus made a surety of a better testament.

7:22  in tantum melioris testamenti sponsor factus est Jesus.

7:22  By so much was Jesus made a surety of a better testament.

7:23  And the others indeed were made many priests, because by reason of death they were not suffered to continue:

7:23  Et alii quidem plures facti sunt sacerdotes, idcirco quod morte prohiberentur permanere :

7:23  And they truly were many priests, because they were not suffered to continue by reason of death:

7:24  But this, for that he continueth for ever, hath an everlasting priesthood:

7:24  hic autem eo quod maneat in æternum, sempiternum habet sacerdotium.

7:24  But this man, because he continueth ever, hath an unchangeable priesthood.

7:25  Whereby he is able also to save for ever them that come to God by him; always living to make intercession for us.

7:25  Unde et salvare in perpetuum potest accedentes per semetipsum ad Deum : semper vivens ad interpellandum pro nobis.

7:25  Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

7:26  For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens:

7:26  Talis enim decebat ut nobis esset pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior cælis factus :

7:26  For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

7:27  Who needeth not daily (as the other priests) to offer sacrifices, first for his own sins, and then for the people's: for this he did once, in offering himself.

7:27  qui non habet necessitatem quotidie, quemadmodum sacerdotes, prius pro suis delictis hostias offerre, deinde pro populi : hoc enim fecit semel, seipsum offerendo.

7:27  Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.

7:28  For the law maketh men priests, who have infirmity: but the word of the oath (which was since the law) the Son who is perfected for evermore.

7:28  Lex enim homines constituit sacerdotes infirmitatem habentes : sermo autem jurisjurandi, qui post legem est, Filium in æternum perfectum.

7:28  For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.

Chapter 8

8:1  Now of the things which we have spoken, this is the sum: We have such an high priest who is set on the right hand of the throne of majesty in the heavens,

8:1  Capitulum autem super ea quæ dicuntur : Talem habemus pontificem, qui consedit in dextera sedis magnitudinis in cælis,

8:1  Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;

8:2  A minister of the holies and of the true tabernacle, which the Lord hath pitched, and not man.

8:2  sanctorum minister, et tabernaculi veri, quod fixit Dominus, et non homo.

8:2  A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

8:3  For every high priest is appointed to offer gifts and sacrifices: wherefore it is necessary that he also should have some thing to offer.

8:3  Omnis enim pontifex ad offerendum munera, et hostias constituitur : unde necesse est et hunc habere aliquid, quod offerat.

8:3  For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.

8:4  If then he were on earth, he would not be a priest: seeing that there would be others to offer gifts according to the law.

8:4  Si ergo esset super terram, nec esset sacerdos : cum essent qui offerent secundum legem munera,

8:4  For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:

8:5  Who serve unto the example and shadow of heavenly things. As it was answered to Moses, when he was to finish the tabernacle: See (saith he) that thou make all things according to the pattern which was shewn thee on the mount.

8:5  qui exemplari, et umbræ deserviunt cælestium. Sicut responsum est Moysi, cum consummaret tabernaculum : Vide (inquit) omnia facito secundum exemplar, quod tibi ostensum est in monte.

8:5  Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.

8:6  But now he hath obtained a better ministry, by how much also he is a mediator of a better testament which is established on better promises.

8:6  Nunc autem melius sortitus est ministerium, quanto et melioris testamenti mediator est, quod in melioribus repromissionibus sancitum est.

8:6  But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.

8:7  For if that former had been faultless, there should not indeed a place have been sought for a second.

8:7  Nam si illud prius culpa vacasset, non utique secundi locus inquireretur.

8:7  For if that first covenant had been faultless, then should no place have been sought for the second.

8:8  For, finding fault with them, he saith: Behold the days shall come, saith the Lord: and I will perfect, unto the house of Israel and unto the house of Juda, a new testament:

8:8  Vituperans enim eos dicit : Ecce dies venient, dicit Dominus : et consummabo super domum Israël, et super domum Juda, testamentum novum,

8:8  For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:

8:9  Not according to the testament which I made to their fathers, on the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my testament: and I regarded them not, saith the Lord.

8:9  non secundum testamentum quod feci patribus eorum in die qua apprehendi manum eorum ut educerem illos de terra Ægypti : quoniam ipsi non permanserunt in testamento meo : et ego neglexi eos, dicit Dominus.

8:9  Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.

8:10  For this is the testament which I will make to the house of Israel after those days, saith the Lord: I will give my laws into their mind: and in their heart will I write them. And I will be their God: and they shall be my people.

8:10  Quia hoc est testamentum quod disponam domui Israël post dies illos, dicit Dominus : dando leges meas in mentem eorum, et in corde eorum superscribam eas : et ero eis in Deum, et ipsi erunt mihi in populum :

8:10  For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:

8:11  And they shall not teach every man his neighbour and every man his brother, saying: Know the Lord. For all shall know me, from the least to the greatest of them.

8:11  et non docebit unusquisque proximum suum, et unusquisque fratrem suum, dicens : Cognosce Dominum : quoniam omnes scient me a minore usque ad majorem eorum :

8:11  And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.

8:12  Because I will be merciful to their iniquities: and their sins I will remember no more.

8:12  quia propitius ero iniquitatibus eorum, et peccatorum eorum jam non memorabor.

8:12  For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

8:13  Now in saying a new, he hath made the former old. And that which decayeth and groweth old is near its end.

8:13  Dicendo autem novum : veteravit prius. Quod autem antiquatur, et senescit, prope interitum est.

8:13  In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.

Chapter 9

9:1  The former indeed had also justifications of divine service and a sanctuary.

9:1  Habuit quidem et prius justificationes culturæ, et Sanctum sæculare.

9:1  Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.

9:2  For there was a tabernacle made the first, wherein were the candlesticks and the table and the setting forth of loaves, which is called the Holy.

9:2  Tabernaculum enim factum est primum, in quo erant candelabra, et mensa, et propositio panum, quæ dicitur Sancta.

9:2  For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.

9:3  And after the second veil, the tabernacle which is called the Holy of Holies:

9:3  Post velamentum autem secundum, tabernaculum, quod dicitur Sancta sanctorum :

9:3  And after the second veil, the tabernacle which is called the Holiest of all;

9:4  Having a golden censer and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna and the rod of Aaron that had blossomed and the tables of the testament.

9:4  aureum habens thuribulum, et arcam testamenti circumtectam ex omni parte auro, in qua urna aurea habens manna, et virga Aaron, quæ fronduerat, et tabulæ testamenti,

9:4  Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant;

9:5  And over it were the cherubims of glory overshadowing the propitiatory: of which it is not needful to speak now particularly.

9:5  superque eam erant cherubim gloriæ obumbrantia propitiatorium : de quibus non est modo dicendum per singula.

9:5  And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

9:6  Now these things being thus ordered, into the first tabernacle, the priests indeed always entered, accomplishing the offices of sacrifices.

9:6  His vero ita compositis, in priori quidem tabernaculo semper introibant sacerdotes, sacrificiorum officia consummantes :

9:6  Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.

9:7  But into the second, the high priest alone, once a year: not without blood, which he offereth for his own and the people's ignorance:

9:7  in secundo autem semel in anno solus pontifex non sine sanguine, quem offert pro sua et populi ignorantia :

9:7  But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

9:8  The Holy Ghost signifying this: That the way into the Holies was not yet made manifest, whilst the former tabernacle was yet standing.

9:8  hoc significante Spiritu Sancto, nondum propalatam esse sanctorum viam, adhuc priore tabernaculo habente statum :

9:8  The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

9:9  Which is a parable of the time present: according to which gifts and sacrifices are offered, which cannot, as to the conscience, make him perfect that serveth, only in meats and in drinks,

9:9  quæ parabola est temporis instantis : juxta quam munera, et hostiæ offeruntur, quæ non possunt juxta conscientiam perfectum facere servientem, solummodo in cibis, et in potibus,

9:9  Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;

9:10  And divers washings and justices of the flesh laid on them until the time of correction.

9:10  et variis baptismatibus, et justitiis carnis usque ad tempus correctionis impositis.

9:10  Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

9:11  But Christ, being come an high Priest of the good things to come, by a greater and more perfect tabernacle, not made with hand, that is, not of this creation:

9:11  Christus autem assistens pontifex futurorum bonorum, per amplius et perfectius tabernaculum, non manufactum, id est, non hujus creationis :

9:11  But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

9:12  Neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption.

9:12  neque per sanguinem hircorum aut vitulorum, sed per proprium sanguinem introivit semel in Sancta, æterna redemptione inventa.

9:12  Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

9:13  For if the blood of goats and of oxen, and the ashes of an heifer, being sprinkled, sanctify such as are defiled, to the cleansing of the flesh:

9:13  Si enim sanguis hircorum et taurorum, et cinis vitulæ aspersus inquinatos sanctificat ad emundationem carnis :

9:13  For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:

9:14  How much more shall the blood of Christ, who by the Holy Ghost offered himself unspotted unto God, cleanse our conscience from dead works, to serve the living God?

9:14  quanto magis sanguis Christi, qui per Spiritum Sanctum semetipsum obtulit immaculatum Deo, emundabit conscientiam nostram ab operibus mortuis, ad serviendum Deo viventi ?

9:14  How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

9:15  And therefore he is the mediator of the new testament: that by means of his death for the redemption of those transgressions which were under the former testament, they that are called may receive the promise of eternal inheritance.

9:15  Et ideo novi testamenti mediator est : ut morte intercedente, in redemptionem earum prævaricationum, quæ erant sub priori testamento, repromissionem accipiant qui vocati sunt æternæ hæreditatis.

9:15  And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

9:16  For where there is a testament the death of the testator must of necessity come in.

9:16  Ubi enim testamentum est, mors necesse est intercedat testatoris.

9:16  For where a testament is, there must also of necessity be the death of the testator.

9:17  For a testament is of force after men are dead: otherwise it is as yet of no strength, whilst the testator liveth.

9:17  Testamentum enim in mortuis confirmatum est : alioquin nondum valet, dum vivit qui testatus est.

9:17  For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

9:18  Whereupon neither was the first indeed dedicated without blood.

9:18  Unde nec primum quidem sine sanguine dedicatum est.

9:18  Whereupon neither the first testament was dedicated without blood.

9:19  For when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.

9:19  Lecto enim omni mandato legis a Moyse universo populo, accipiens sanguinem vitulorum et hircorum cum aqua, et lana coccinea, et hyssopo, ipsum quoque librum, et omnem populum aspersit,

9:19  For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,

9:20  Saying: This is the blood of the testament which God hath enjoined unto you.

9:20  dicens : Hic sanguis testamenti, quod mandavit ad vos Deus.

9:20  Saying, This is the blood of the testament which God hath enjoined unto you.

9:21  The tabernacle also and all the vessels of the ministry, in like manner, he sprinkled with blood.

9:21  Etiam tabernaculum et omnia vasa ministerii sanguine similiter aspersit.

9:21  Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.

9:22  And almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission.

9:22  Et omnia pene in sanguine secundum legem mundantur : et sine sanguinis effusione non fit remissio.

9:22  And almost all things are by the law purged with blood; and without shedding of blood is no remission.

9:23  It is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these.

9:23  Necesse est ergo exemplaria quidem cælestium his mundari : ipsa autem cælestia melioribus hostiis quam istis.

9:23  It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

9:24  For Jesus is not entered into the Holies made with hands, the patterns of the true: but into Heaven itself, that he may appear now in the presence of God for us.

9:24  Non enim in manufacta Sancta Jesus introivit exemplaria verorum : sed in ipsum cælum, ut appareat nunc vultui Dei pro nobis :

9:24  For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

9:25  Nor yet that he should offer himself often, as the high priest entereth into the Holies every year with the blood of others:

9:25  neque ut sæpe offerat semetipsum, quemadmodum pontifex intrat in Sancta per singulos annos in sanguine alieno :

9:25  Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;

9:26  For then he ought to have suffered often from the beginning of the world. But now once, at the end of ages, he hath appeared for the destruction of sin by the sacrifice of himself.

9:26  alioquin oportebat eum frequenter pati ab origine mundi : nunc autem semel in consummatione sæculorum, ad destitutionem peccati, per hostiam suam apparuit.

9:26  For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

9:27  And as it is appointed unto men once to die, and after this the judgment:

9:27  Et quemadmodum statutum est hominibus semel mori, post hoc autem judicium :

9:27  And as it is appointed unto men once to die, but after this the judgment:

9:28  So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.

9:28  sic et Christus semel oblatus est ad multorum exhaurienda peccata : secundo sine peccato apparebit exspectantibus se, in salutem.

9:28  So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

Chapter 10

10:1  For the law, having a shadow of the good things to come, not the very image of the things, by the selfsame sacrifices which they offer continually every year, can never make the comers thereunto perfect.

10:1  Umbram enim habens lex futurorum bonorum, non ipsam imaginem rerum : per singulos annos, eisdem ipsis hostiis quas offerunt indesinenter, numquam potest accedentes perfectos facere :

10:1  For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

10:2  For then they would have ceased to be offered: because the worshippers once cleansed should have no conscience of sin any longer.

10:2  alioquin cessassent offerri : ideo quod nullam haberent ultra conscientiam peccati, cultores semel mundati :

10:2  For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.

10:3  But in them there is made a commemoration of sins every year:

10:3  sed in ipsis commemoratio peccatorum per singulos annos fit.

10:3  But in those sacrifices there is a remembrance again made of sins every year.

10:4  For it is impossible that with the blood of oxen and goats sin should be taken away.

10:4  Impossibile enim est sanguine taurorum et hircorum auferri peccata.

10:4  For it is not possible that the blood of bulls and of goats should take away sins.

10:5  Wherefore, when he cometh into the world he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me.

10:5  Ideo ingrediens mundum dicit : Hostiam et oblationem noluisti : corpus autem aptasti mihi :

10:5  Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:

10:6  Holocausts for sin did not please thee.

10:6  holocautomata pro peccato non tibi placuerunt.

10:6  In burnt offerings and sacrifices for sin thou hast had no pleasure.

10:7  Then said I: Behold I come: in the head of the book it is written of me: that I should do thy will, O God.

10:7  Tunc dixi : Ecce venio : in capite libri scriptum est de me : Ut faciam, Deus, voluntatem tuam.

10:7  Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.

10:8  In saying before, Sacrifices, and oblations, and holocausts for sin thou wouldest not, neither are they pleasing to thee, which are offered according to the law.

10:8  Superius dicens : Quia hostias, et oblationes, et holocautomata pro peccato noluisti, nec placita sunt tibi, quæ secundum legem offeruntur,

10:8  Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;

10:9  Then said I: Behold, I come to do thy will, O God: He taketh away the first, that he may establish that which followeth.

10:9  tunc dixi : Ecce venio, ut faciam, Deus, voluntatem tuam : aufert primum, ut sequens statuat.

10:9  Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.

10:10  In the which will, we are sanctified by the oblation of the body of Jesus Christ once.

10:10  In qua voluntate sanctificati sumus per oblationem corporis Jesu Christi semel.

10:10  By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

10:11  And every priest indeed standeth daily ministering and often offering the same sacrifices which can never take away sins.

10:11  Et omnis quidem sacerdos præsto est quotidie ministrans, et easdem sæpe offerens hostias, quæ numquam possunt auferre peccata :

10:11  And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:

10:12  But this man, offering one sacrifice for sins, for ever sitteth on the right hand of God,

10:12  hic autem unam pro peccatis offerens hostiam, in sempiternum sedet in dextera Dei,

10:12  But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

10:13  From henceforth expecting until his enemies be made his footstool.

10:13  de cetero exspectans donec ponantur inimici ejus scabellum pedum ejus.

10:13  From henceforth expecting till his enemies be made his footstool.

10:14  For by one oblation he hath perfected for ever them that are sanctified.

10:14  Una enim oblatione, consummavit in sempiternum sanctificatos.

10:14  For by one offering he hath perfected for ever them that are sanctified.

10:15  And the Holy Ghost also doth testify this to us. For after that he said:

10:15  Contestatur autem nos et Spiritus Sanctus. Postquam enim dixit :

10:15  Whereof the Holy Ghost also is a witness to us: for after that he had said before,

10:16  And this is the testament which I will make unto them after those days, saith the Lord. I will give my laws in their hearts and on their minds will I write them:

10:16  Hoc autem testamentum, quod testabor ad illos post dies illos, dicit Dominus, dando leges meas in cordibus eorum, et in mentibus eorum superscribam eas :

10:16  This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;

10:17  And their sins and iniquities I will remember no more.

10:17  et peccatorum, et iniquitatum eorum jam non recordabor amplius.

10:17  And their sins and iniquities will I remember no more.

10:18  Now, where there is a remission of these, there is no more an oblation for sin.

10:18  Ubi autem horum remissio : jam non est oblatio pro peccato.

10:18  Now where remission of these is, there is no more offering for sin.

10:19  Having therefore, brethren, a confidence in the entering into the holies by the blood of Christ:

10:19  Habentes itaque, fratres, fiduciam in introitu sanctorum in sanguine Christi,

10:19  Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,

10:20  A new and living way which he hath dedicated for us through the veil, that is to say, his flesh:

10:20  quam initiavit nobis viam novam, et viventem per velamen, id est, carnem suam,

10:20  By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;

10:21  And a high priest over the house of God:

10:21  et sacerdotem magnum super domum Dei :

10:21  And having an high priest over the house of God;

10:22  Let us draw near with a true heart, in fulness of faith, having our hearts sprinkled from an evil conscience and our bodies washed with clean water.

10:22  accedamus cum vero corde in plenitudine fidei, aspersi corda a conscientia mala, et abluti corpus aqua munda,

10:22  Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

10:23  Let us hold fast the confession of our hope without wavering (for he is faithful that hath promised):

10:23  teneamus spei nostræ confessionem indeclinabilem (fidelis enim est qui repromisit),

10:23  Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)

10:24  And let us consider one another, to provoke unto charity and to good works:

10:24  et consideremus invicem in provocationem caritatis, et bonorum operum :

10:24  And let us consider one another to provoke unto love and to good works:

10:25  Not forsaking our assembly, as some are accustomed: but comforting one anther, and so much the more as you see the day approaching.

10:25  non deserentes collectionem nostram, sicut consuetudinis est quibusdam, sed consolantes, et tanto magis quanto videritis appropinquantem diem.

10:25  Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

10:26  For if we sin wilfully after having the knowledge of the truth, there is now left no sacrifice for sins:

10:26  Voluntarie enim peccantibus nobis post acceptam notitiam veritatis, jam non relinquitur pro peccatis hostia,

10:26  For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

10:27  But a certain dreadful expectation of judgment, and the rage of a fire which shall consume the adversaries.

10:27  terribilis autem quædam exspectatio judicii, et ignis æmulatio, quæ consumptura est adversarios.

10:27  But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

10:28  A man making void the law of Moses dieth without any mercy under two or three witnesses:

10:28  Irritam quis faciens legem Moysi, sine ulla miseratione duobus vel tribus testibus moritur :

10:28  He that despised Moses’ law died without mercy under two or three witnesses:

10:29  How much more, do you think he deserveth worse punishments, who hath trodden under foot the Son of God and hath esteemed the blood of the testament unclean, by which he was sanctified, and hath offered an affront to the Spirit of grace?

10:29  quanto magis putatis deteriora mereri supplicia qui Filium Dei conculcaverit, et sanguinem testamenti pollutum duxerit, in quo sanctificatus est, et spiritui gratiæ contumeliam fecerit ?

10:29  Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

10:30  For we know him that hath said: Vengeance belongeth to me, and I will repay. And again: The Lord shall judge his people.

10:30  Scimus enim qui dixit : Mihi vindicta, et ego retribuam. Et iterum : Quia judicabit Dominus populum suum.

10:30  For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.

10:31  It is a fearful thing to fall into the hands of the living God.

10:31  Horrendum est incidere in manus Dei viventis.

10:31  It is a fearful thing to fall into the hands of the living God.

10:32  But call to mind the former days, wherein, being illuminated, you endured a great fight of afflictions.

10:32  Rememoramini autem pristinos dies, in quibus illuminati, magnum certamen sustinuistis passionum :

10:32  But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;

10:33  And on the one hand indeed, by reproaches and tribulations, were made a gazingstock; and on the other, became companions of them that were used in such sort.

10:33  et in altero quidem opprobriis et tribulationibus spectaculum facti : in altero autem socii taliter conversantium effecti.

10:33  Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.

10:34  For you both had compassion on them that were in bands and took with joy the being stripped of your own goods, knowing that you have a better and a lasting substance.

10:34  Nam et vinctis compassi estis, et rapinam bonorum vestrorum cum gaudio suscepistis, cognoscentes vos habere meliorem et manentem substantiam.

10:34  For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.

10:35  Do not therefore lose your confidence which hath a great reward.

10:35  Nolite itaque amittere confidentiam vestram, quæ magnam habet remunerationem.

10:35  Cast not away therefore your confidence, which hath great recompence of reward.

10:36  For patience is necessary for you: that, doing the will of God, you may receive the promise.

10:36  Patientia enim vobis necessaria est : ut voluntatem Dei facientes, reportetis promissionem.

10:36  For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.

10:37  For yet a little and a very little while, and he that is to come will come and will not delay.

10:37  Adhuc enim modicum aliquantulum, qui venturus est, veniet, et non tardabit.

10:37  For yet a little while, and he that shall come will come, and will not tarry.

10:38  But my just man liveth by faith: but if he withdraw himself, he shall not please my soul.

10:38  Justus autem meus ex fide vivit : quod si subtraxerit se, non placebit animæ meæ.

10:38  Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.

10:39  But we are not the children of withdrawing unto perdition, but of faith to the saving of the soul.

10:39  Nos autem non sumus subtractionis filii in perditionem, sed fidei in acquisitionem animæ.

10:39  But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

Chapter 11

11:1  Now, faith is the substance of things to be hoped for, the evidence of things that appear not.

11:1  Est autem fides sperandarum substantia rerum, argumentum non apparentium.

11:1  Now faith is the substance of things hoped for, the evidence of things not seen.

11:2  For by this the ancients obtained a testimony.

11:2  In hac enim testimonium consecuti sunt senes.

11:2  For by it the elders obtained a good report.

11:3  By faith we understand that the world was framed by the word of God: that from invisible things visible things might be made.

11:3  Fide intelligimus aptata esse sæcula verbo Dei : ut ex invisibilibus visibilia fierent.

11:3  Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.

11:4  By faith Abel offered to God a sacrifice exceeding that of Cain, by which he obtained a testimony that he was just, God giving testimony to his gifts. And by it he being dead yet speaketh.

11:4  Fide plurimam hostiam Abel, quam Cain, obtulit Deo, per quam testimonium consecutus est esse justus, testimonium perhibente muneribus ejus Deo, et per illam defunctus adhuc loquitur.

11:4  By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.

11:5  By faith Henoch was translated that he should not see death: and he was not found because God had translated him. For before his translation he had testimony that he pleased God.

11:5  Fide Henoch translatus est ne videret mortem, et non inveniebatur, quia transtulit illum Deus : ante translationem enim testimonium habuit placuisse Deo.

11:5  By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.

11:6  But without faith it is impossible to please God. For he that cometh to God must believe that he is: and is a rewarder to them that seek him.

11:6  Sine fide autem impossibile est placere Deo. Credere enim oportet accedentem ad Deum quia est, et inquirentibus se remunerator sit.

11:6  But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

11:7  By faith Noe, having received an answer concerning those things which as yet were not seen, moved with fear, framed the ark for the saving of his house: by the which he condemned the world and was instituted heir of the justice which is by faith.

11:7  Fide Noë responso accepto de iis quæ adhuc non videbantur, metuens aptavit arcam in salutem domus suæ, per quam damnavit mundum : et justitiæ, quæ per fidem est, hæres est institutus.

11:7  By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.

11:8  By faith he that is called Abraham obeyed to go out into a place which he was to receive for an inheritance. And he went out, not knowing whither he went.

11:8  Fide qui vocatur Abraham obedivit in locum exire, quem accepturus erat in hæreditatem : et exiit, nesciens quo iret.

11:8  By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.

11:9  By faith he abode in the land of promise, as in a strange country, dwelling in cottages, with Isaac and Jacob, the co-heirs of the same promise.

11:9  Fide demoratus est in terra repromissionis, tamquam in aliena, in casulis habitando cum Isaac et Jacob cohæredibus repromissionis ejusdem.

11:9  By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:

11:10  For he looked for a city that hath foundations: whose builder and maker is God.

11:10  Exspectabat enim fundamenta habentem civitatem : cujus artifex et conditor Deus.

11:10  For he looked for a city which hath foundations, whose builder and maker is God.

11:11  By faith also Sara herself, being barren, received strength to conceive seed, even past the time of age: because she believed that he was faithful who had promised,

11:11  Fide et ipsa Sara sterilis virtutem in conceptionem seminis accepit, etiam præter tempus ætatis : quoniam fidelem credidit esse eum qui repromiserat.

11:11  Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.

11:12  For which cause there sprung even from one (and him as good as dead) as the stars of heaven in multitude and as the sand which is by the sea shore innumerable.

11:12  Propter quod et ab uno orti sunt (et hoc emortuo) tamquam sidera cæli in multitudinem, et sicut arena, quæ est ad oram maris, innumerabilis.

11:12  Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.

11:13  All these died according to faith, not having received the promises but beholding them afar off and saluting them and confessing that they are pilgrims and strangers on the earth.

11:13  Juxta fidem defuncti sunt omnes isti, non acceptis repromissionibus, sed a longe eas aspicientes, et salutantes, et confitentes quia peregrini et hospites sunt super terram.

11:13  These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.

11:14  For they that say these things do signify that they seek a country.

11:14  Qui enim hæc dicunt, significant se patriam inquirere.

11:14  For they that say such things declare plainly that they seek a country.

11:15  And truly, if they had been mindful of that from whence they came out, they had doubtless, time to return.

11:15  Et si quidem ipsius meminissent de qua exierunt, habebant utique tempus revertendi :

11:15  And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned.

11:16  But now they desire a better, that is to say, a heavenly country. Therefore, God is not ashamed to be called their God: for he hath prepared for them a city.

11:16  nunc autem meliorem appetunt, id est, cælestem. Ideo non confunditur Deus vocari Deus eorum : paravit enim illis civitatem.

11:16  But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.

11:17  By faith Abraham, when he was tried, offered Isaac: and he that had received the promises offered up his only begotten son,

11:17  Fide obtulit Abraham Isaac, cum tentaretur, et unigenitum offerebat, qui susceperat repromissiones :

11:17  By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son,

11:18  (To whom it was said: In Isaac shalt thy seed be called:)

11:18  ad quem dictum est : Quia in Isaac vocabitur tibi semen :

11:18  Of whom it was said, That in Isaac shall thy seed be called:

11:19  Accounting that God is able to raise up even from the dead. Whereupon also he received him for a parable.

11:19  arbitrans quia et a mortuis suscitare potens est Deus : unde eum et in parabolam accepit.

11:19  Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.

11:20  By faith also of things to come Isaac blessed Jacob and Esau.

11:20  Fide et de futuris benedixit Isaac Jacob et Esau.

11:20  By faith Isaac blessed Jacob and Esau concerning things to come.

11:21  By faith Jacob, dying, blessed each of the sons of Joseph and adored the top of his rod.

11:21  Fide Jacob, moriens, singulos filiorum Joseph benedixit : et adoravit fastigium virgæ ejus.

11:21  By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff.

11:22  By faith Joseph, when he was dying, made mention of the going out of the children of Israel and gave commandment concerning his bones.

11:22  Fide Joseph, moriens, de profectione filiorum Israël memoratus est, et de ossibus suis mandavit.

11:22  By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.

11:23  By faith Moses, when he was born, was hid three months by his parents: because they saw he was a comely babe, and they feared not the king's edict.

11:23  Fide Moyses, natus, occultatus est mensibus tribus a parentibus suis, eo quod vidissent elegantem infantem, et non timuerunt regis edictum.

11:23  By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king’s commandment.

11:24  By faith Moses, when he was grown up, denied himself to be the son of Pharao's daughter:

11:24  Fide Moyses grandis factus negavit se esse filium filiæ Pharaonis,

11:24  By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter;

11:25  Rather choosing to be afflicted with the people of God than to have the pleasure of sin for a time:

11:25  magis eligens affligi cum populo Dei, quam temporalis peccati habere jucunditatem,

11:25  Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;

11:26  Esteeming the reproach of Christ greater riches than the treasure of the Egyptians. For he looked unto the reward.

11:26  majores divitias æstimans thesauro Ægyptiorum, improperium Christi : aspiciebat enim in remunerationem.

11:26  Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.

11:27  By faith he left Egypt, not fearing the fierceness of the king: for he endured, as seeing him that is invisible.

11:27  Fide reliquit Ægyptum, non veritus animositatem regis : invisibilem enim tamquam videns sustinuit.

11:27  By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.

11:28  By faith he celebrated the pasch and the shedding of the blood: that he who destroyed the firstborn might not touch them.

11:28  Fide celebravit Pascha, et sanguinis effusionem : ne qui vastabat primitiva, tangeret eos.

11:28  Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.

11:29  By faith they passed through the Red Sea, as by dry land: which the Egyptians attempting, were swallowed up.

11:29  Fide transierunt mare Rubrum tamquam per aridam terram : quod experti Ægyptii, devorati sunt.

11:29  By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned.

11:30  By faith the walls of Jericho fell down, by the going round them seven days.

11:30  Fide muri Jericho corruerunt, circuitu dierum septem.

11:30  By faith the walls of Jericho fell down, after they were compassed about seven days.

11:31  By faith Rahab the harlot perished not with the unbelievers, receiving the spies with peace.

11:31  Fide Rahab meretrix non periit cum incredulis, excipiens exploratores cum pace.

11:31  By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

11:32  And what shall I yet say? For the time would fail me to tell of Gedeon, Barac, Samson, Jephthe, David, Samuel, and the prophets:

11:32  Et quid adhuc dicam ? deficiet enim me tempus enarrantem de Gedeon, Barac, Samson, Jephte, David, Samuel, et prophetis :

11:32  And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:

11:33  Who by faith conquered kingdoms, wrought justice, obtained promises, stopped the mouths of lions,

11:33  qui per fidem vicerunt regna, operati sunt justitiam, adepti sunt repromissiones, obturaverunt ora leonum,

11:33  Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,

11:34  Quenched the violence of fire, escaped the edge of the sword, recovered strength from weakness, became valiant in battle, put to flight the armies of foreigners.

11:34  extinxerunt impetum ignis, effugerunt aciem gladii, convaluerunt de infirmitate, fortes facti sunt in bello, castra verterunt exterorum :

11:34  Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.

11:35  Women received their dead raised to life again. But others were racked, not accepting deliverance, that they might find a better resurrection.

11:35  acceperunt mulieres de resurrectione mortuos suos : alii autem distenti sunt non suscipientes redemptionem ut meliorem invenirent resurrectionem.

11:35  Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:

11:36  And others had trial of mockeries and stripes: moreover also of bands and prisons.

11:36  Alii vero ludibria, et verbera experti, insuper et vincula, et carceres :

11:36  And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment:

11:37  They were stoned, they were cut asunder, they were tempted, they were put to death by the sword, they wandered about in sheepskins, in goatskins, being in want, distressed, afflicted:

11:37  lapidati sunt, secti sunt, tentati sunt, in occisione gladii mortui sunt, circuierunt in melotis, in pellibus caprinis, egentes, angustiati, afflicti :

11:37  They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented;

11:38  Of whom the world was not worthy: wandering in deserts, in mountains and in dens and in caves of the earth.

11:38  quibus dignus non erat mundus : in solitudinibus errantes, in montibus, in speluncis, et in cavernis terræ.

11:38  (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.

11:39  And all these, being approved by the testimony of faith, received not the promise:

11:39  Et hi omnes testimonio fidei probati, non acceperunt repromissionem,

11:39  And these all, having obtained a good report through faith, received not the promise:

11:40  God providing some better thing for us, that they should not be perfected without us.

11:40  Deo pro nobis melius aliquid providente, ut non sine nobis consummarentur.

11:40  God having provided some better thing for us, that they without us should not be made perfect.

Chapter 12

12:1  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:

12:1  Ideoque et nos tantam habentes impositam nubem testium, deponentes omne pondus, et circumstans nos peccatum, per patientiam curramus ad propositum nobis certamen :

12:1  Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,

12:2  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.

12:2  aspicientes in auctorem fidei, et consummatorem Jesum, qui proposito sibi gaudio sustinuit crucem, confusione contempta, atque in dextera sedis Dei sedet.

12:2  Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

12:3  For think diligently upon him that endured such opposition from sinners against himself that you be not wearied, fainting in your minds.

12:3  Recogitate enim eum qui talem sustinuit a peccatoribus adversum semetipsum contradictionem : ut ne fatigemini, animis vestris deficientes.

12:3  For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.

12:4  For you have not yet resisted unto blood, striving against sin.

12:4  Nondum enim usque ad sanguinem restitistis, adversus peccatum repugnantes :

12:4  Ye have not yet resisted unto blood, striving against sin.

12:5  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.

12:5  et obliti estis consolationis, quæ vobis tamquam filiis loquitur, dicens : Fili mi, noli negligere disciplinam Domini : neque fatigeris dum ab eo argueris.

12:5  And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:

12:6  For whom the Lord loveth he chastiseth: and he scourgeth every son whom he receiveth.

12:6  Quem enim diligit Dominus, castigat : flagellat autem omnem filium, quem recipit.

12:6  For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

12:7  Persevere under discipline. God dealeth with you as with his sons. For what son is there whom the father doth not correct?

12:7  In disciplina perseverate. Tamquam filiis vobis offert se Deus : quis enim filius, quem non corripit pater ?

12:7  If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?

12:8  But if you be without chastisement, whereof all are made partakers, then are you bastards and not sons.

12:8  quod si extra disciplinam estis, cujus participes facti sunt omnes : ergo adulteri, et non filii estis.

12:8  But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.

12:9  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?

12:9  Deinde patres quidem carnis nostræ, eruditores habuimus, et reverebamur eos, non multo magis obtemperabimus Patri spirituum, et vivemus ?

12:9  Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?

12:10  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.

12:10  Et illi quidem in tempore paucorum dierum, secundum voluntatem suam erudiebant nos : hic autem ad id quod utile est in recipiendo sanctificationem ejus.

12:10  For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.

12:11  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.

12:11  Omnis autem disciplina in præsenti quidem videtur non esse gaudii, sed mœroris : postea autem fructum pacatissimum exercitatis per eam, reddet justitiæ.

12:11  Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.

12:12  Wherefore, lift up the hands which hang down and the feeble knees:

12:12  Propter quod remissas manus, et soluta genua erigite,

12:12  Wherefore lift up the hands which hang down, and the feeble knees;

12:13  And make straight steps with your feet: that no one, halting, may go out of the way; but rather be healed.

12:13  et gressus rectos facite pedibus vestris : ut non claudicans quis erret, magis autem sanetur.

12:13  And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.

12:14  Follow peace with all men and holiness: without which no man shall see God.

12:14  Pacem sequimini cum omnibus, et sanctimoniam, sine qua nemo videbit Deum :

12:14  Follow peace with all men, and holiness, without which no man shall see the Lord:

12:15  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:

12:15  contemplantes nequis desit gratiæ Dei : ne qua radix amaritudinis sursum germinans impediat, et per illam inquinentur multi.

12:15  Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;

12:16  Lest there be any fornicator or profane person, as Esau who for one mess sold his first birthright.

12:16  Ne quis fornicator, aut profanus ut Esau : qui propter unam escam vendidit primitiva sua :

12:16  Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.

12:17  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.

12:17  scitote enim quoniam et postea cupiens hæreditare benedictionem, reprobatus est : non enim invenit pœnitentiæ locum, quamquam cum lacrimis inquisisset eam.

12:17  For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

12:18  For you are not come to a mountain that might be touched and a burning fire and a whirlwind and darkness and storm,

12:18  Non enim accessistis ad tractabilem montem, et accensibilem ignem, et turbinem, et caliginem, et procellam,

12:18  For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

12:19  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.

12:19  et tubæ sonum, et vocem verborum, quam qui audierunt, excusaverunt se, ne eis fieret verbum.

12:19  And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more:

12:20  For they did not endure that which was said: and if so much as a beast shall touch the mount, it shall be stoned.

12:20  Non enim portabant quod dicebatur : Et si bestia tetigerit montem, lapidabitur.

12:20  (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:

12:21  And so terrible was that which was seen, Moses said: I am frighted, and tremble.

12:21  Et ita terribile erat quod videbatur. Moyses dixit : Exterritus sum, et tremebundus.

12:21  And so terrible was the sight, that Moses said, I exceedingly fear and quake:)

12:22  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,

12:22  Sed accessistis ad Sion montem, et civitatem Dei viventis, Jerusalem cælestem, et multorum millium angelorum frequentiam,

12:22  But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

12:23  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,

12:23  et ecclesiam primitivorum, qui conscripti sunt in cælis, et judicem omnium Deum, et spiritus justorum perfectorum,

12:23  To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

12:24  And to Jesus the mediator of the new testament, and to the sprinkling of blood which speaketh better than that of Abel.

12:24  et testamenti novi mediatorem Jesum, et sanguinis aspersionem melius loquentem quam Abel.

12:24  And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

12:25  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.

12:25  Videte ne recusetis loquentem. Si enim illi non effugerunt, recusantes eum, qui super terram loquebatur : multo magis nos, qui de cælis loquentem nobis avertimus.

12:25  See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:

12:26  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.

12:26  Cujus vox movit terram tunc : nunc autem repromittit, dicens : Adhuc semel, et ego movebo non solum terram, sed et cælum.

12:26  Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.

12:27  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.

12:27  Quod autem, Adhuc semel, dicit : declarat mobilium translationem tamquam factorum, ut maneant ea quæ sunt immobilia.

12:27  And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.

12:28  Therefore, receiving an immoveable kingdom, we have grace: whereby let us serve, pleasing God, with fear and reverence.

12:28  Itaque regnum immobile suscipientes, habemus gratiam : per quam serviamus placentes Deo, cum metu et reverentia.

12:28  Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:

12:29  For our God is a consuming fire.

12:29  Etenim Deus noster ignis consumens est.

12:29  For our God is a consuming fire.

Chapter 13

13:1  Let the charity of the brotherhood abide in you.

13:1  Caritas fraternitatis maneat in vobis,

13:1  Let brotherly love continue.

13:2  And hospitality do not forget: for by this some, being not aware of it, have entertained angels.

13:2  et hospitalitatem nolite oblivisci : per hanc enim latuerunt quidam, angelis hospitio receptis.

13:2  Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.

13:3  Remember them that are in bands, as if you were bound with them: and them that labour, as being yourselves also in the body.

13:3  Mementote vinctorum, tamquam simul vincti : et laborantium, tamquam et ipsi in corpore morantes.

13:3  Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.

13:4  Marriage honourable in all, and the bed undefiled. For fornicators and adulterers God will judge.

13:4  Honorabile connubium in omnibus, et thorus immaculatus. Fornicatores enim, et adulteros judicabit Deus.

13:4  Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.

13:5  Let your manners be without covetousness, contented with such things as you have. For he hath said: I will not leave thee: neither will I forsake thee.

13:5  Sint mores sine avaritia, contenti præsentibus : ipse enim dixit : Non te deseram, neque derelinquam :

13:5  Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.

13:6  So that we may confidently say: The Lord is my helper: I will not fear what man shall do to me.

13:6  ita ut confidenter dicamus : Dominus mihi adjutor : non timebo quid faciat mihi homo.

13:6  So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

13:7  Remember your prelates who have spoken the word of God to you: whose faith follow, considering the end of their conversation,

13:7  Mementote præpositorum vestrorum, qui vobis locuti sunt verbum Dei : quorum intuentes exitum conversationis, imitamini fidem.

13:7  Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.

13:8  Jesus Christ, yesterday, and today: and the same for ever.

13:8  Jesus Christus heri, et hodie : ipse et in sæcula.

13:8  Jesus Christ the same yesterday, and to day, and for ever.

13:9  Be not led away with various and strange doctrines. For it is best that the heart be established with grace, not with meats: which have not profited those that walk in them.

13:9  Doctrinis variis et peregrinis nolite abduci. Optimum est enim gratia stabilire cor, non escis : quæ non profuerunt ambulantibus in eis.

13:9  Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.

13:10  We have an altar whereof they have no power to eat who serve the tabernacle.

13:10  Habemus altare, de quo edere non habent potestatem, qui tabernaculo deserviunt.

13:10  We have an altar, whereof they have no right to eat which serve the tabernacle.

13:11  For the bodies of those beasts whose blood is brought into the holies by the high priest for sin are burned without the camp.

13:11  Quorum enim animalium infertur sanguis pro peccato in Sancta per pontificem, horum corpora cremantur extra castra.

13:11  For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.

13:12  Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate.

13:12  Propter quod et Jesus, ut sanctificaret per suum sanguinem populum, extra portam passus est.

13:12  Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

13:13  Let us go forth therefore to him without the camp, bearing his reproach.

13:13  Exeamus igitur ad eum extra castra, improperium ejus portantes.

13:13  Let us go forth therefore unto him without the camp, bearing his reproach.

13:14  For, we have not here a lasting city: but we seek one that is to come.

13:14  Non enim habemus hic manentem civitatem, sed futuram inquirimus.

13:14  For here have we no continuing city, but we seek one to come.

13:15  By him therefore let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name.

13:15  Per ipsum ergo offeramus hostiam laudis semper Deo, id est, fructum labiorum confitentium nomini ejus.

13:15  By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.

13:16  And do not forget to do good and to impart: for by such sacrifices God's favour is obtained.

13:16  Beneficentiæ autem et communionis nolite oblivisci : talibus enim hostiis promeretur Deus.

13:16  But to do good and to communicate forget not: for with such sacrifices God is well pleased.

13:17  Obey your prelates and be subject to them. For they watch as being to render an account of your souls: that they may do this with joy and not with grief. For this is not expedient for you.

13:17  Obedite præpositis vestris, et subjacete eis. Ipsi enim pervigilant quasi rationem pro animabus vestris reddituri, ut cum gaudio hoc faciant, et non gementes : hoc enim non expedit vobis.

13:17  Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.

13:18  Pray for us. For we trust we have a good conscience, being willing to behave ourselves well in all things.

13:18  Orate pro nobis : confidimus enim quia bonam conscientiam habemus in omnibus bene volentes conversari.

13:18  Pray for us: for we trust we have a good conscience, in all things willing to live honestly.

13:19  And I beseech you the more to do this, that I may be restored to you the sooner.

13:19  Amplius autem deprecor vos hoc facere, quo celerius restituar vobis.

13:19  But I beseech you the rather to do this, that I may be restored to you the sooner.

13:20  And may the God of peace, who brought again from the dead the great pastor of the sheep, our Lord Jesus Christ, in the blood of the everlasting testament,

13:20  Deus autem pacis, qui eduxit de mortuis pastorem magnum ovium, in sanguine testamenti æterni, Dominum nostrum Jesum Christum,

13:20  Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,

13:21  Fit you in all goodness, that you may do his will; doing in you that which is well pleasing in his sight, through Jesus Christ, to whom is glory for ever and ever. Amen.

13:21  aptet vos in omni bono, ut faciatis ejus voluntatem : faciens in vobis quod placeat coram se per Jesum Christum : cui est gloria in sæcula sæculorum. Amen.

13:21  Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.

13:22  And I beseech you, brethren, that you suffer this word of consolation. For I have written to you in a few words.

13:22  Rogo autem vos fratres, ut sufferatis verbum solatii. Etenim perpaucis scripsi vobis.

13:22  And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.

13:23  Know ye that our brother Timothy is set at liberty: with whom (if he come shortly) I will see you.

13:23  Cognoscite fratrem nostrum Timotheum dimissum : cum quo (si celerius venerit) videbo vos.

13:23  Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.

13:24  Salute all your prelates and all the saints. The brethren from Italy salute you.

13:24  Salutate omnes præpositos vestros, et omnes sanctos. Salutant vos de Italia fratres.

13:24  Salute all them that have the rule over you, and all the saints. They of Italy salute you.

13:25  Grace be with you all. Amen.

13:25  Gratia cum omnibus vobis. Amen.

13:25  Grace be with you all. Amen. Written to the Hebrews from Italy by Timothy.