{1:1} Multifariam, multisque modis olim Deus loquens patribus in Prophetis:
{1:1} In many places and in many ways, in past times, God spoke to the fathers through the Prophets;
~ The word ‘multifariam’ refers more to places (or parts) than to times; time is referred to in ‘olim,’ which is ‘past times.’
{1:2} novissime, diebus istis locutus est nobis in Filio, quem constituit heredem universorum, per quem fecit et sæcula:
{1:2} lastly, in these days, he has spoken to us through the Son, whom he appointed as the heir of all things, and through whom he made the world.
{1:3} qui cum sit splendor gloriæ, et figura substantiæ eius, portansque omnia verbo virtutis suæ, purgationem peccatorum faciens, sedet ad dexteram Maiestatis in excelsis:
{1:3} And since the Son is the brightness of his glory, and the figure of his substance, and is carrying all things by the Word of his virtue, thereby accomplishing a purging of sins, he sits at the right hand of Majesty on high.
~ The Son is the brightness of the Father’s glory and the visible figure of the Father’s invisible substance, and the Word of the Son is of the Power of the Father.
{1:4} tanto melior Angelis effectus, quanto differentius præ illis nomen hereditavit.
{1:4} And having been made so much better than the Angels, he has inherited a name so much greater than theirs.
{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 to which of the Angels has he ever said: “You are my Son; today have I begotten you?” Or again: “I will be a Father to him, and he shall be a Son to me?”
{1:6} Et cum iterum introducit primogenitum in orbem terræ, dicit: Et adorent eum omnes Angeli Dei.
{1:6} And again, when he brings the only-begotten Son into the world, he says: “And let all the Angels of God adore him.”
{1:7} Et ad Angelos quidem dicit: Qui facit Angelos suos spiritus, et ministros suos flammam ignis.
{1:7} And about the Angels, certainly, he says: “He makes his Angels spirits, and his ministers a flame of fire.”
{1:8} Ad Filium autem: Thronus tuus Deus in sæculum sæculi: virga æquitatis, virga regni tui.
{1:8} But about the Son: “Your throne, O God, is forever and ever. The scepter of your kingdom is a scepter of equity.
{1:9} Dilexisti iustitiam, et odisti iniquitatem: propterea unxit te Deus, Deus tuus oleo exultationis præ participibus tuis.
{1:9} You have loved justice, and you have hated iniquity. Because of this, God, your God, has anointed you with the oil of exultation, above your companions.”
{1:10} Et: Tu in principio Domine terram fundasti: et opera manuum tuarum sunt cæli.
{1:10} And: “In the beginning, O Lord, you founded the earth. And the heavens are the work of your hands.
{1:11} Ipsi peribunt, tu autem permanebis, et omnes ut vestimentum veterascent:
{1:11} These shall pass away, but you will remain. And all will grow old like a garment.
{1:12} et velut amictum mutabis eos, et mutabuntur: tu autem idem ipse es, et anni tui non deficient.
{1:12} And you will change them like a cloak, and they shall be changed. Yet you are ever the same, and your years will not diminish.”
{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 has he ever said: “Sit at my right hand, until I make your enemies your footstool?”
{1:14} Nonne omnes sunt administratorii spiritus, in ministerium missi propter eos, qui hereditatem capient salutis?
{1:14} Are they not all spirits of ministration, sent to minister for the sake of those who shall receive the inheritance of salvation?
{2:1} Propterea abundantius oportet observare nos ea, quæ audivimus ne forte pereffluamus.
{2:1} For this reason, it is necessary for us to observe more thoroughly the things that we have heard, lest we let them slip away.
{2:2} Si enim qui per Angelos dictus est sermo, factus est firmus, et omnis prævaricatio, et inobedientia accepit iustam mercedis retributionem:
{2:2} For if a word that was spoken through the Angels has been made firm, and every transgression and disobedience has received the recompense of a just retribution,
{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} in what way might we escape, if we neglect such a great salvation? For though initially it had begun to be described by the Lord, it was confirmed among us by those who heard him,
{2:4} contestante Deo signis et portentis, et variis virtutibus, et Spiritus Sancti distributionibus secundum suam voluntatem.
{2:4} with God testifying to it by signs and wonders, and by various miracles, and by the pouring out of the Holy Spirit, in accord with his own will.
{2:5} Non enim Angelis subiecit Deus orbem terræ futurum, de quo loquimur.
{2:5} For God did not subject the future world, about which we are speaking, to the Angels.
{2:6} Testatus est autem in quodam loco quis, dicens: Quid est homo quod memor es eius, aut Filius hominis quoniam visitas eum?
{2:6} But someone, in a certain place, has testified, saying: “What is man, that you are mindful of him, or the Son of man, that you visit him?
{2:7} Minuisti eum paulo minus ab Angelis: gloria et honore coronasti eum: et constituisti eum super opera manuum tuarum.
{2:7} You have reduced him to a little less than the Angels. You have crowned him with glory and honor, and you have set him over the works of your hands.
{2:8} Omnia subiecisti sub pedibus eius: In eo enim quod omnia ei subiecit, nihil dimisit non subiectum ei. Nunc autem necdum videmus omnia subiecta ei.
{2:8} You have subjected all things under his feet.” For in as much as he has subjected all things to him, he has left nothing not subject to him. But in the present time, we do not yet perceive that all things have been made subject to him.
{2:9} Eum autem, qui modico quam Angeli minoratus est, videmus Iesum propter passionem mortis, gloria et honore coronatum: ut gratia Dei, pro omnibus gustaret mortem.
{2:9} Yet we understand that Jesus, who was reduced to a little less than the Angels, was crowned with glory and honor because of his Passion and death, in order that, by the grace of God, he might taste death for all.
{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 was fitting for him, because of whom and through whom all things exist, who had led many children into glory, to complete the authorship of their salvation through his Passion.
{2:11} Qui enim sanctificat, et qui sanctificantur, ex uno omnes. Propter quam causam non confunditur fratres eos vocare, dicens:
{2:11} For he who sanctifies, and those who are sanctified, are all from One. For this reason, he is not ashamed to call them brothers, saying:
{2:12} Nunciabo nomen tuum fratribus meis: in medio Ecclesiæ laudabo te.
{2:12} “I will announce your name to my brothers. In the midst of the Church, I will praise you.”
{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 be faithful in him.” And again: “Behold, I and my children, whom God has given to me.”
{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} Therefore, because children have a common flesh and blood, he himself also, in like manner, has shared in the same, so that through death, he might destroy him who held the dominion of death, that is, the devil,
{2:15} et liberaret eos, qui timore mortis per totam vitam obnoxii erant servituti.
{2:15} and so that he might free those who, through the fear of death, had been condemned to servitude throughout their entire life.
{2:16} Nusquam enim Angelos apprehendit, sed semen Abrahæ apprehendit.
{2:16} For at no time did he take hold of the Angels, but instead he took hold of the offspring of Abraham.
~ This refers to the Incarnation, by which God became a man, not an angel.
{2:17} Unde debuit per omnia fratribus similari, ut misericors fieret, et fidelis Pontifex ad Deum, ut repropitiaret delicta populi.
{2:17} Therefore, it is fitting for him to be made similar to his brothers in all things, so that he might become a merciful and faithful High Priest before God, in order that he might bring forgiveness to the offenses of the people.
{2:18} In eo enim, in quo passus est ipse et tentatus, potens est et eis, qui tentantur, auxiliari.
{2:18} For in as much as he himself has suffered and has been tempted, he also is able to assist those who are tempted.
{3:1} Unde fratres sancti, vocationis cælestis participes, considerate Apostolum, et Pontificem confessionis nostræ Iesum:
{3:1} Therefore, holy brothers, sharers in the heavenly calling, consider the Apostle and High Priest of our confession: Jesus.
{3:2} qui fidelis est ei, qui fecit illum sicut et Moyses in omni domo eius.
{3:2} He is faithful to the One who made him, just as Moses also was, with his entire house.
{3:3} Amplioris enim gloriæ iste præ Moyse dignus est habitus, quanto ampliorem honorem habet domus, qui fabricavit illam.
{3:3} For this Jesus was considered worthy of greater glory than Moses, so much so that the house which he has built holds a greater honor than the former one.
{3:4} Omnis namque domus fabricatur ab aliquo: qui autem omnia creavit, Deus est.
{3:4} For every house is built by someone, but God is the One who has created all things.
{3:5} Et Moyses quidem fidelis erat in tota domo eius tamquam famulus, in testimonium eorum, quæ dicenda erant:
{3:5} And certainly Moses was faithful, with his entire house, like any servant, as a testimony to those things that would soon be said.
{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} Yet truly, Christ is like a Son in his own house. We are that house, if we firmly retain the faithfulness and the glory of hope, even unto the end.
{3:7} Quapropter sicut dicit Spiritus Sanctus: Hodie si vocem eius audieritis,
{3:7} Because of this, it is just as the Holy Spirit says: “If today you hear his voice,
{3:8} nolite obdurare corda vestra, sicut in exacerbatione secundum diem tentationis in deserto,
{3:8} harden not your hearts, as in the provocation, the very day of temptation, in the desert,
{3:9} ubi tentaverunt me patres vestri: probaverunt, et viderunt opera mea quadraginta annis:
{3:9} where your fathers tested me, even though they had seen and examined my works for forty years.
{3:10} Propter quod infensus fui generationi huic, et dixi: Semper errant corde. Ipsi autem non cognoverunt vias meas,
{3:10} For this reason, I was enraged against this generation, and I said: They always wander astray in heart. For they have not known my ways.
{3:11} sicut iuravi in ira mea: Si introibunt in requiem meam.
{3:11} So it is as I swore in my wrath: They shall not enter into my rest!”
{3:12} Videte fratres, ne forte sit in aliquo vestrum cor malum incredulitatis, discedendi a Deo vivo:
{3:12} Be cautious, brothers, lest perhaps there may be, in any of you, an evil heart of unbelief, turning aside from the living God.
{3:13} sed adhortamini vosmetipsos per singulos dies, donec Hodie cognominatur, ut non obduretur quis ex vobis fallacia peccati.
{3:13} Instead, exhort one another every day, while it is still called ‘today,’ so that none of you may become hardened through the falseness of sin.
{3:14} Participes enim Christi effecti sumus: si tamen initium substantiæ eius usque ad finem firmum retineamus.
{3:14} For we have been made participants in Christ. This is only so, if we firmly retain the beginning of his substance, even unto the end.
{3:15} Dum dicitur: Hodie si vocem eius audieritis, nolite obdurare corda vestra, quemadmodum in illa exacerbatione.
{3:15} For it has been said: “If today you hear his voice, harden not your hearts, in the same manner as in the former provocation.”
{3:16} Quidam enim audientes exacerbaverunt: sed non universi qui profecti sunt ex Ægypto per Moysen.
{3:16} For some of those listening did provoke him. But not all of these had set forth from Egypt through Moses.
{3:17} Quibus autem infensus est quadraginta annis? Nonne illis, qui peccaverunt, quorum cadavera prostrata sunt in deserto?
{3:17} So against whom was he angry for forty years? Was it not those who had sinned, whose dead bodies lay prostrate in the desert?
{3:18} Quibus autem iuravit non introire in requiem ipsius, nisi illis, qui increduli fuerunt?
{3:18} But to whom did he swear that they would not enter into his rest, except to those who were incredulous?
{3:19} Et videmus, quia non potuerunt introire propter incredulitatem.
{3:19} And so, we perceive that they were not able to enter because of unbelief.
{4:1} Timeamus ergo ne forte relicta pollicitatione introeundi in requiem eius, existimetur aliquis ex vobis deesse.
{4:1} Therefore, we should be afraid, lest the promise of entering into his rest may be relinquished, and some of you may be judged to be lacking.
{4:2} Etenim et nobis nunciatum est, quemadmodum et illis. Sed non profuit illis sermo auditus, non admistus fidei ex iis, quæ audierunt.
{4:2} For this was announced to us in a similar manner as to them. But the mere hearing of the word did not benefit them, since it was not joined together with a faith in those things that they heard.
{4:3} Ingrediemur enim in requiem, qui credidimus: quemadmodum dixit: Sicut iuravi in ira mea: Si introibunt in requiem meam: et quidem operibus ab institutione mundi perfectis.
{4:3} For we who have believed shall enter into rest, in the same manner as he said: “So it is as I have sworn in my wrath: They shall not enter into my rest!” And certainly, this is when the works from the foundation of the world have been finished.
{4:4} Dixit enim in quodam loco de die septima sic: Et requievit Deus die septima ab omnibus operibus suis.
{4:4} For, in a certain place, he spoke about the seventh day in this manner: “And God rested on the seventh day from all his works.”
{4:5} Et in isto rursum: Si introibunt in requiem meam.
{4:5} And in this place again: “They shall not enter into my rest!”
{4:6} Quoniam ergo superest introire quosdam in illam, et ii, quibus prioribus annunciatum est, non introierunt propter incredulitatem:
{4:6} Therefore, this is because certain ones remain who are to enter into it, and those to whom it was announced first did not enter into it, because of unbelief.
{4:7} Iterum terminat diem quendam, Hodie, in David dicendo, post tantum temporis, sicut supra dictum est: Hodie si vocem eius audieritis, nolite obdurare corda vestra.
{4:7} Again, he defines a certain day, after so much time, saying in David, “Today,” just as it was stated above, “If today you hear his voice, harden not your hearts.”
{4:8} Nam si eis Iesus requiem præstitisset, numquam de alia loqueretur, posthac, die.
{4:8} For if Jesus had offered them rest, he would never have spoken, afterward, about another day.
{4:9} Itaque relinquitur Sabbatismus populo Dei.
{4:9} And so, there remains a Sabbath of rest for the people of God.
{4:10} Qui enim ingressus est in requiem eius: etiam ipse requievit ab operibus suis, sicut a suis Deus.
{4:10} For whoever has entered into his rest, the same has also rested from his works, just as God did from his.
{4:11} Festinemus ergo ingredi in illam requiem: ut ne in idipsum quis incidat incredulitatis exemplum.
{4:11} Therefore, let us hasten to enter into that rest, so that no one may fall into the same example of unbelief.
{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 living and effective: more piercing than any two-edged sword, reaching to the division even between the soul and the spirit, even between the joints and the marrow, and so it discerns the thoughts and intentions of the heart.
~ In the ancient view of the human person, when body and soul are united, there exists spirit, that is, the breath of life, and those qualities that pertain to life and to the cooperation of body and soul, such as heart and mind and emotion, etc.
{4:13} Et non est ulla creatura invisibilis in conspectu eius: omnia autem nuda et aperta sunt oculis eius, ad quem nobis sermo.
{4:13} And there is no created thing that is invisible to his sight. For all things are naked and open to the eyes of him, about whom we are speaking.
{4:14} Habentes ergo Pontificem magnum, qui penetravit cælos, Iesum Filium Dei: teneamus confessionem.
{4:14} Therefore, since we have a great High Priest, who has pierced the heavens, Jesus the Son of God, we should hold to our confession.
{4:15} Non enim habemus pontificem, qui non possit compati infirmitatibus nostris: tentatum autem per omnia pro similitudine absque peccato.
{4:15} For we do not have a high priest who is unable to have compassion on our infirmities, but rather one who was tempted in all things, just as we are, yet without sin.
{4:16} Adeamus ergo cum fiducia ad thronum gratiæ: ut misericordiam consequamur, et gratiam inveniamus in auxilio opportuno.
{4:16} Therefore, let us go forth with confidence toward the throne of grace, so that we may obtain mercy, and find grace, in a helpful time.
{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, having been taken from among men, is appointed on behalf of men toward the things which pertain to God, so that he may offer gifts and sacrifices on behalf of sins;
{5:2} qui condolere possit iis, qui ignorant, et errant: quoniam et ipse circumdatus est infirmitate:
{5:2} he is able to commiserate with those who are ignorant and who wander astray, because he himself is also encompassed by infirmity.
{5:3} et propterea debet, quemadmodum pro populo, ita etiam et pro semetipso offerre pro peccatis.
{5:3} And because of this, he also must make such offerings for sins even for himself, in the same manner as for the people.
{5:4} Nec quisquam sumit sibi honorem, sed qui vocatur a Deo, tamquam Aaron.
{5:4} Neither does anyone take up this honor himself, but rather he who is called by God, just as Aaron was.
{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} Thus, even Christ did not glorify himself, so as to become High Priest, but instead, it was God who said to him: “You are my Son. Today I have begotten you.”
{5:6} Quemadmodum et in alio loco dicit: Tu es sacerdos in æternum, secundum ordinem Melchisedech.
{5:6} And similarly, he says in another place: “You are a priest forever, according to the order of Melchizedek.”
{5:7} Qui in diebus carnis suæ preces, supplicationesque ad eum, qui possit illum salvum facere a morte cum clamore valido, et lacrymis offerens, exauditus est pro sua reverentia:
{5:7} It is Christ who, in the days of his flesh, with a strong cry and tears, offered prayers and supplications to the One who was able to save him from death, and who was heard because of his reverence.
{5:8} Et quidem cum esset Filius Dei, didicit ex iis, quæ passus est, obedientiam:
{5:8} And although, certainly, he is the Son of God, he learned obedience by the things that he suffered.
{5:9} et consummatus, factus est omnibus obtemperantibus sibi, causa salutis æternæ,
{5:9} And having reached his consummation, he was made, for all who are obedient to him, the cause of eternal salvation,
{5:10} appellatus a Deo Pontifex iuxta ordinem Melchisedech.
{5:10} having been called by God to be the High Priest, according to the order of Melchizedek.
{5:11} De quo nobis grandis sermo, et ininterpretabilis ad dicendum: quoniam imbecilles facti estis ad audiendum.
{5:11} Our message about him is great, and difficult to explain when speaking, because you have been made feeble when listening.
{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 even though it is the time when you ought to be teachers, you are still lacking, so that you must be taught the things that are the basic elements of the Word of God, and so you have been made like those who are in need of milk, and not of solid food.
{5:13} Omnis enim, qui lactis est particeps, expers est sermonis iustitiæ, parvulus enim est.
{5:13} For anyone who is still feeding on milk is still unskillful in the Word of Justice; for he is like an infant.
{5:14} Perfectorum autem est solidus cibus: eorum, qui pro consuetudine exercitatos habent sensus ad discretionem boni ac mali.
{5:14} But solid food is for those who are mature, for those who, by practice, have sharpened their mind, so as to discern good from evil.
{6:1} Quapropter intermittentes inchoationis Christi sermonem, ad perfectiora feramur, non rursum iacientes fundamentum pœnitentiæ ab operibus mortuis, et fidei ad Deum,
{6:1} Therefore, interrupting an explanation of the basics of Christ, let us consider what is more advanced, not presenting again the fundamentals of repentance from dead works, and of faith toward God,
{6:2} baptismatum doctrinæ, impositionis quoque manuum, ac resurrectionis mortuorum, et iudicii æterni.
{6:2} of the doctrine of baptism, and also of the imposition of hands, and of the resurrection of the dead, and of eternal judgment.
{6:3} Et hoc faciemus, si quidem permiserit Deus.
{6:3} And we shall do this, if indeed God permits it.
{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 illuminated, and have even tasted of the heavenly gift, and have become sharers in the Holy Spirit,
{6:5} gustaverunt nihilominus bonum Dei verbum, virtutesque sæculi venturi, et prolapsi sunt;
{6:5} who, despite having tasted the good Word of God and the virtues of the future age, have yet fallen away,
{6:6} rursus renovari ad pœnitentiam, rursum crucifigentes sibimetipsis Filium Dei, et ostentui habentes.
{6:6} to be renewed again to penance, since they are crucifying again in themselves the Son of God and are still maintaining pretenses.
{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 accepts a blessing from God, by drinking in the rain that often falls upon it, and by producing plants that are useful to those by whom it is cultivated.
{6:8} Proferens autem spinas, ac tribulos, reproba est, et maledicto proxima: cuius consummatio in combustionem.
{6:8} But whatever brings forth thorns and briers is rejected, and is closest to what is accursed; their consummation is in combustion.
{6:9} Confidimus autem de vobis dilectissimi meliora, et viciniora saluti: tametsi ita loquimur.
{6:9} But from you, most beloved, we are confident that there will be things better and closer to salvation; even though we speak in this way.
{6:10} Non enim iniustus Deus, ut obliviscatur operis vestri, et dilectionis, quam ostendistis in nomine ipsius, qui ministrastis sanctis, et ministratis.
{6:10} For God is not unjust, such that he would forget your work and the love that you have shown in his name. For you have ministered, and you continue to minister, to the saints.
{6:11} Cupimus autem unumquemque vestrum eandem ostentare solicitudinem ad expletionem spei usque in finem:
{6:11} Yet we desire that each one of you display the same solicitude toward the fulfillment of hope, even unto the end,
{6:12} ut non segnes efficiamini, verum imitatores eorum, qui fide, et patientia hereditabunt promissiones.
{6:12} so that you may not be slow to act, but instead may be imitators of those who, through faith and patience, shall inherit the promises.
{6:13} Abrahæ namque promittens Deus, quoniam neminem habuit, per quem iuraret, maiorem, iuravit per semetipsum,
{6:13} For God, in making promises to Abraham, swore by himself, (because he had no one greater by whom he might swear),
{6:14} dicens: Nisi benedicens benedicam te, et multiplicans multiplicabo te.
{6:14} saying: “Blessing, I shall bless you, and multiplying, I shall multiply you.”
~ The word ‘nisi,’ which usually means ‘except’ or ‘unless’ (or, literally, ‘if not’), in this context indicates an oath or a swearing to something. It is like saying, “If I do not do this thing that I swear to do (or, “Unless I do this thing that I swear to do”), then may that bad thing happen to me.” However, the latter part of stating the bad thing is left off, in this case because God cannot fail to accomplish what He has sworn, and because nothing bad can happen to God.
{6:15} Et sic longanimiter ferens, adeptus est repromissionem.
{6:15} And in this way, by enduring patiently, he secured the promise.
{6:16} Homines enim per maiorem sui iurant: et omnis controversiæ eorum finis, ad confirmationem, est iuramentum.
{6:16} For men swear by what is greater than themselves, and an oath as confirmation is the end of all their controversy.
{6:17} In quo abundantius volens Deus ostendere pollicitationis heredibus immobilitatem consilii sui, interposuit iusiurandum:
{6:17} In this matter, God, wanting to reveal more thoroughly the immutability of his counsel to the heirs of the promise, interposed an oath,
{6:18} ut per duas res immobiles, quibus impossibile est mentiri Deum, fortissimum solatium habeamus, qui confugimus ad tenendam propositam spem,
{6:18} so that by two immutable things, in which it is impossible for God to lie, we may have the strongest solace: we who have fled together so as to hold fast to the hope set before us.
{6:19} quam sicut anchoram habemus animæ tutam ac firmam, et incedentem usque ad interiora velaminis,
{6:19} This we have as an anchor of the soul, safe and sound, which advances even to the interior of the veil,
{6:20} ubi præcursor pro nobis introivit Iesus, secundum ordinem Melchisedech Pontifex factus in æternum.
{6:20} to the place where the forerunner Jesus has entered on our behalf, so as to become the High Priest for eternity, according to the order of Melchizedek.
{7:1} Hic enim Melchisedech, rex Salem, sacerdos Dei summi, qui obviavit Abrahæ regresso a cæde regum, et benedixit ei:
{7:1} For this Melchizedek, king of Salem, priest of the Most High God, met Abraham, as he was returning from the slaughter of the kings, and blessed him.
{7:2} cui et decimas omnium divisit Abraham: primum quidem qui interpretatur rex iustitiæ: deinde autem et rex Salem, quod est, rex pacis,
{7:2} And Abraham divided to him a tenth part of everything. And in translation his name is first, indeed, king of justice, and next also king of Salem, that is, king of peace.
~ The name Melchizedek means ‘my king is righteous.’ The word ‘Salem’ means ‘peace,’ as in the word ‘Shalom.’
{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 genealogy, having neither beginning of days, nor end of life, he is thereby likened to the Son of God, who remains a priest continuously.
~ Melchizedek is presented to us without any information about his father, mother, genealogy, or the beginning or end of his life; he certainly had all these things. But in being presented without this information, he becomes likened to the Son of God, who has existed always and who has always been the same in his immutable Divine nature. Of course, even Christ, in his human nature, has a mother and a genealogy, and a beginning and end of his human life.
{7:4} Intuemini autem quantus sit hic, cui et decimas dedit de præcipuis Abraham patriarcha.
{7:4} Next, consider how great this man is, since the Patriarch Abraham even gave tithes to him from the principal things.
{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 indeed, those who are from the sons of Levi, having received the priesthood, hold a commandment to take tithes from the people in accord with the law, that is, from their brothers, even though they also went forth from the loins of Abraham.
{7:6} Cuius autem generatio non annumeratur in eis, decimas sumpsit ab Abraham, et hunc, qui habebat repromissiones, benedixit.
{7:6} But this man, whose lineage is not enumerated with them, received tithes from Abraham, and he blessed even the one who held the promises.
{7:7} Sine ulla autem contradictione, quod minus est, a meliore benedicitur.
{7:7} Yet this is without any contradiction, for what is less should be blessed by what is better.
{7:8} Et hic quidem, decimas morientes homines accipiunt: ibi autem contestatur, quia vivit.
{7:8} And certainly, here, men who receive tithes still die; but there, he bears witness that he lives.
{7:9} Et (ut ita dictum sit) per Abraham, et Levi, qui decimas accepit, decimatus est:
{7:9} And so it may be said that even Levi, who received tithes, was himself a tithe through Abraham.
{7:10} adhuc enim in lumbis patris erat, quando obviavit ei Melchisedech.
{7:10} For he was still in the loins of his father, when Melchizedek met him.
{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} Therefore, if consummation had occurred through the Levitical priesthood (for under it the people received the law), then what further need would there be for another Priest to rise up according to the order of Melchizedek, one who was not called according to the order of Aaron?
{7:12} Translato enim sacerdotio, necesse erat ut et legis translatio fiat.
{7:12} For since the priesthood has been transferred, it is necessary that the law also be transferred.
{7:13} In quo enim hæc dicuntur, de alia tribu est, de qua nullus altari præsto fuit.
{7:13} For he about whom these things have been spoken is from another tribe, in which no one attends before the altar.
{7:14} Manifestum est enim quod ex Iuda ortus sit Dominus noster: in qua tribu nihil de sacerdotibus Moyses locutus est.
{7:14} For it is evident that our Lord arose out of Judah, a tribe about which Moses said nothing concerning priests.
{7:15} Et amplius adhuc manifestum est: si secundum similitudinem Melchisedech exurgat alius sacerdos,
{7:15} And yet it is far more evident that, according to the likeness of Melchizedek, there rises up another priest,
{7:16} qui non secundum legem mandati carnalis factus est, sed secundum virtutem vitæ insolubilis.
{7:16} who was made, not according to the law of a carnal commandment, but according to the virtue of an indissoluble life.
{7:17} Contestatur enim: Quoniam tu es sacerdos in æternum, secundum ordinem Melchisedech.
{7:17} For he testifies: “You are a priest forever, according to the order of Melchizedek.”
{7:18} Reprobatio quidem fit præcedentis mandati, propter infirmitatem eius, et inutilitatem:
{7:18} Certainly, there is a setting aside of the former commandment, because of its weakness and lack of usefulness.
{7:19} nihil enim ad perfectum adduxit lex: introductio vero melioris spei, per quam proximamus ad Deum.
{7:19} For the law led no one to perfection, yet truly it introduced a better hope, through which we draw near to God.
{7:20} Et quantum est non sine iureiurando (alii quidem sine iureiurando sacerdotes facti sunt,
{7:20} Moreover, it is not without an oath. For certainly, the others were made priests without an oath.
{7:21} hic autem cum iureiurando per eum, qui dixit ad illum: Iuravit Dominus, et non pœnitebit eum: tu es sacerdos in æternum):
{7:21} But this man was made a priest with an oath, by the One who said to him: “The Lord has sworn and he will not repent. You are a priest forever.”
{7:22} in tantum melioris testamenti sponsor factus est Iesus.
{7:22} By so much, Jesus has been made the sponsor of a better testament.
{7:23} Et alii quidem plures facti sunt sacerdotes, idcirco quod morte prohiberentur permanere:
{7:23} And certainly, so many of the others became priests because, due to death, they were prohibited from continuing.
{7:24} hic autem eo quod maneat in æternum, sempiternum habet sacerdotium.
{7:24} But this man, because he continues forever, has an everlasting priesthood.
{7:25} Unde et salvare in perpetuum potest accedentes per semetipsum ad Deum: semper vivens ad interpellandum pro nobis.
{7:25} And for this reason, he is able, continuously, to save those who approach God through him, since he is ever alive to make intercession on our behalf.
{7:26} Talis enim decebat ut nobis esset Pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior cælis factus:
{7:26} For it was fitting that we should have such a High Priest: holy, innocent, undefiled, set apart from sinners, and exalted higher than the heavens.
{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} And he has no need, daily, in the manner of other priests, to offer sacrifices, first for his own sins, and then for those of the people. For he has done this once, by offering himself.
{7:28} Lex enim homines constituit sacerdotes infirmitatem habentes: sermo autem iurisiurandi, qui post legem est, Filium in æternum perfectum.
{7:28} For the law appoints men as priests, though they have infirmities. But, by the word of the oath that is after the law, the Son has been perfected for eternity.
{8:1} Capitulum autem super ea, quæ dicuntur: Talem habemus Pontificem, qui consedit in dextera sedis magnitudinis in cælis,
{8:1} Now the main point in the things that have been stated is this: that we have so great a High Priest, who is seated at the right hand of the throne of Majesty in the heavens,
{8:2} sanctorum minister, et tabernaculi veri, quod fixit Dominus, et non homo.
{8:2} who is the minister of holy things, and of the true tabernacle, which was established by the Lord, not by man.
{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 appointed to offer gifts and sacrifices. Therefore, it is necessary for him also to have something to offer.
{8:4} si ergo esset super terram, nec esset sacerdos: cum essent qui offerent secundum legem munera,
{8:4} And so, if he were upon the earth, he would not be a priest, since there would be others to offer gifts according to the law,
{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} gifts which serve as mere examples and shadows of the heavenly things. And so it was answered to Moses, when he was about to complete the tabernacle: “See to it,” he said, “that you make everything according to the example which was revealed to you on the mountain.”
{8:6} Nunc autem melius sortitus est ministerium, quanto et melioris testamenti mediator est, quod in melioribus repromissionibus sancitum est.
{8:6} But now he has been granted a better ministry, so much so that he is also the Mediator of a better testament, which has been confirmed by better promises.
{8:7} Nam si illud prius culpa vacasset: non utique secundi locus inquireretur.
{8:7} For if the former one had been entirely without fault, then a place certainly would not have been sought for a subsequent one.
{8:8} Vituperans enim eos dicit: Ecce dies venient, dicit Dominus: et consummabo super domum Israel, et super domum Iuda testamentum novum,
{8:8} For, finding fault with them, he says: “Behold, the days shall arrive, says the Lord, when I will consummate a New Testament over the house of Israel and the house of Judah,
{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 testament which I made with their fathers, on the day when I took them by the hand, so that I might lead them away from the land of Egypt. For they did not remain in my testament, and so I disregarded them, says the Lord.
{8:10} Quia hoc est testamentum, quod disponam domui Israel 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 testament which I will set before the house of Israel, after those days, says the Lord. I will instill my laws in their minds, and I will inscribe my laws on their hearts. And so, I will be their God, and they shall be my people.
{8:11} et non docebit unusquisque proximum suum, et unusquisque fratrem suum, dicens: Cognosce Dominum: quoniam omnes scient me a minore usque ad maiorem eorum:
{8:11} And they will not teach, each one his neighbor, and each one his brother, saying: ‘Know the Lord.’ For all shall know me, from the least, even to the greatest of them.
{8:12} quia propitius ero iniquitatibus eorum, et peccatorum eorum iam non memorabor.
{8:12} For I will forgive their iniquities, and I will no longer remember their sins.”
{8:13} Dicendo autem novum: veteravit prius. Quod autem antiquatur, et senescit, prope interitum est.
{8:13} Now in saying something new, he has made the former old. But that which decays and grows old is close to passing away.
{9:1} Habuit quidem et prius, iustificationes culturæ, et sanctum sæculare.
{9:1} Certainly, the former also had the justifications of worship and a holy place for that age.
{9:2} Tabernaculum enim factum est primum, in quo erant candelabra, et mensa, et propositio panum, quæ dicitur Sancta.
{9:2} For a tabernacle was made at first, in which were the lampstand, and the table, and the bread of the Presence, which is called Holy.
{9:3} Post velamentum autem secundum, tabernaculum, quod dicitur Sancta sanctorum:
{9:3} Then, beyond the second veil, was the tabernacle, which is called the Holy of Holies,
{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} having a golden censer, and the ark of the testament, covered all around and on every part with gold, in which was a golden urn containing manna, and the rod of Aaron which had blossomed, and the tablets of the testament.
{9:5} superque eam erant Cherubim gloriæ obumbrantia propitiatorium: de quibus non est modo dicendum per singula.
{9:5} And over the ark were the Cherubim of glory, overshadowing the propitiatory. There is not enough time to speak about each of these things.
~ The word ‘modo’ in this context refers to the limits of time or writing space which prevent the author from going into detail about all the items in the Tabernacle of the Old Testament.
{9:6} His vero ita compositis: in priori quidem tabernaculo semper introibant sacerdotes, sacrificiorum officia consummantes:
{9:6} Yet truly, once such things were placed together, in the first part of the tabernacle, the priests were, indeed, continually entering, so as to carry out the duties of the sacrifices.
{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 part, once a year, the high priest alone entered, not without blood, which he offered on behalf of the neglectful offenses of himself and of the people.
~ See Numbers 15:22 and following, where sacrifices such as this one are prescribed for offenses whereby the people sin out of neglect or ignorance of the precepts of the Law. Thus, ‘ignorantia’ refers more to ‘offenses done out of ignorance or neglect,’ rather than merely a lack of knowledge.
{9:8} hoc significante Spiritu Sancto, nondum propalatam esse sanctorum viam, adhuc priore tabernaculo habente statum.
{9:8} In this way, the Holy Spirit is signifying that the way to what is most holy was not yet made manifest, not while the first tabernacle was still standing.
{9:9} Quæ parabola est temporis instantis: iuxta quam munera, et hostiæ offeruntur, quæ non possunt iuxta conscientiam perfectum facere servientem, solummodo in cibis, et in potibus,
{9:9} And this is a parable for the present time. Accordingly, those gifts and sacrifices that are offered are not able, as concerns the conscience, to make perfect those things that serve only as food and drink,
{9:10} et variis baptismatibus, et iustitiis carnis usque ad tempus correctionis impositis.
{9:10} as well as the various washings and justices of the flesh, which were imposed upon them until the time of correction.
{9:11} Christus autem assistens Pontifex futurorum bonorum, per amplius et perfectius tabernaculum non manufactum, id est, non huius creationis:
{9:11} But Christ, standing as the High Priest of future good things, through a greater and more perfect tabernacle, one not made by hand, that is, not of this creation,
{9:12} neque per sanguinem hircorum, aut vitulorum, sed per proprium sanguinem introivit semel in Sancta, æterna redemptione inventa.
{9:12} entered once into the Holy of Holies, having obtained eternal redemption, neither by the blood of goats, nor of calves, but by his own blood.
{9:13} Si enim sanguis hircorum, et taurorum, et cinis vitulæ aspersus inquinatos sanctificat ad emundationem carnis:
{9:13} For if the blood of goats and oxen, and the ashes of a calf, when these are sprinkled, sanctify those who have been defiled, in order to cleanse the flesh,
{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 will the blood of Christ, who through the Holy Spirit has offered himself, immaculate, to God, cleanse our conscience from dead works, in order to serve the living God?
{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 hereditatis.
{9:15} And thus he is the Mediator of the new testament, so that, by his death, he intercedes for the redemption of those transgressions which were under the former testament, so that those who have been called may receive the promise of an eternal inheritance.
{9:16} Ubi enim testamentum est: mors necesse est intercedat testatoris.
{9:16} For where there is a testament, it is necessary for the death of the one who testifies to intervene.
{9:17} Testamentum enim in mortuis confirmatum est: alioquin nondum valet, dum vivit qui testatus est.
{9:17} For a testament is confirmed by death. Otherwise, it as yet has no force, as long as the one who testifies lives.
{9:18} Unde nec primum quidem sine sanguine dedicatum est.
{9:18} Therefore, indeed, the first was not dedicated without blood.
{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 every commandment of the law had been read by Moses to the entire people, he took up the blood of calves and goats, with water and with scarlet wool and hyssop, and he sprinkled both the book itself and the entire people,
{9:20} dicens: Hic sanguis testamenti, quod mandavit ad vos Deus.
{9:20} saying: “This is the blood of the testament which God has commanded for you.”
{9:21} Etiam tabernaculum, et omnia vasa ministerii sanguine similiter aspersit:
{9:21} And even the tabernacle, and all the vessels for the ministry, he similarly sprinkled with blood.
{9:22} Et omnia pene in sanguine secundum legem mundantur: et sine sanguinis effusione non fit remissio.
{9:22} And nearly everything, according to the law, is to be cleansed with blood. And without the shedding of blood, there is no remission.
{9:23} Necesse est ergo exemplaria quidem cælestium his mundari: ipsa autem cælestia melioribus hostiis quam istis.
{9:23} Therefore, it is necessary for the examples of heavenly things to be cleansed, just as, indeed, these things were. Yet the heavenly things are themselves better sacrifices than these.
{9:24} Non enim in manufacta Sancta Iesus introivit exemplaria verorum: sed in ipsum Cælum, ut appareat nunc vultui Dei pro nobis:
{9:24} For Jesus did not enter by means of holy things made with hands, mere examples of the true things, but he entered into Heaven itself, so that he may appear now before the face of God for us.
{9:25} Neque ut sæpe offerat semetipsum, quemadmodum pontifex intrat in Sancta per singulos annos in sanguine alieno:
{9:25} And he did not enter so as to offer himself repeatedly, as the high priest enters into the Holy of Holies each year, with the blood of another.
{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} Otherwise, he would need to have suffered repeatedly since the beginning of the world. But now, one time, at the consummation of the ages, he has appeared in order to destroy sin though his own sacrifice.
{9:27} Et quemadmodum statutum est hominibus semel mori, post hoc autem iudicium:
{9:27} And in the same manner as it has been appointed for men to die one time, and after this, to be judged,
{9:28} sic et Christus semel oblatus est ad multorum exhaurienda peccata: secundo sine peccato apparebit expectantibus se, in salutem.
{9:28} so also Christ was offered, one time, in order to empty the sins of so many. He shall appear a second time without sin, for those who await him, unto salvation.
{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 contains the shadow of future good things, not the very image of these things. So, by the very same sacrifices which they offer ceaselessly each year, they can never cause these to approach perfection.
{10:2} alioquin cessassent offerri: ideo quod nullam haberent ultra conscientiam peccati, cultores semel mundati:
{10:2} Otherwise, they would have ceased to be offered, because the worshipers, once cleansed, would no longer be conscious of any sin.
{10:3} sed in ipsis commemoratio peccatorum per singulos annos fit.
{10:3} Instead, in these things, a commemoration of sins is made every year.
{10:4} Impossibile enim est sanguine taurorum et hircorum auferri peccata.
{10:4} For it is impossible for sins to be taken away by the blood of oxen and goats.
{10:5} Ideo ingrediens mundum dicit: Hostiam, et oblationem noluisti: corpus autem aptasti mihi:
{10:5} For this reason, as Christ enters into the world, he says: “Sacrifice and oblation, you did not want. But you have fashioned a body for me.
{10:6} holocautomata pro peccato non tibi placuerunt.
{10:6} Holocausts for sin were not pleasing to you.
{10:7} Tunc dixi: Ecce venio: in capite libri scriptum est de me: Ut faciam, Deus, voluntatem tuam.
{10:7} Then I said, ‘Behold, I draw near.’ At the head of the book, it has been written of me that I should do your will, O God.”
{10:8} Superius dicens: Quia hostias, et oblationes, et holocautomata pro peccato noluisti, nec placita sunt tibi, quæ secundum legem offeruntur,
{10:8} In the above, by saying, “Sacrifices, and oblations, and holocausts for sin, you did not want, nor are those things pleasing to you, which are offered according to the law;
{10:9} tunc dixi: Ecce venio, ut faciam, Deus, voluntatem tuam: aufert primum, ut sequens statuat.
{10:9} then I said, ‘Behold, I have come to do your will, O God,’ ” he takes away the first, so that he may establish what follows.
~ Notice that Sacred Scripture gives two quotes in succession. The first is a precise quote from Psalm 39; the second is a looser, free quotation from the same source, but which rephrases it and omits some parts. In this way, Scripture indicates the range of quotations of Scripture which are acceptable to God.
{10:10} In qua voluntate sanctificati sumus per oblationem corporis Iesu Christi semel.
{10:10} For by this will, we have been sanctified, through the one time oblation of the body of Jesus Christ.
{10:11} Et omnis quidem sacerdos præsto est quotidie ministrans, et easdem sæpe offerens hostias, quæ numquam possunt auferre peccata:
{10:11} And certainly, every priest stands by, ministering daily, and frequently offering the same sacrifices, which are never able to take away sins.
{10:12} hic autem unam pro peccatis offerens hostiam, in sempiternum sedet in dextera Dei,
{10:12} But this man, offering one sacrifice for sins, sits at the right hand of God forever,
{10:13} de cetero expectans donec ponantur inimici eius scabellum pedum eius.
{10:13} awaiting that time when his enemies will be made his footstool.
{10:14} Una enim oblatione, consummavit in sempiternum sanctificatos.
{10:14} For, by one oblation, he has brought to fulfillment, for all time, those who are sanctified.
{10:15} Contestatur autem nos et Spiritus Sanctus. Postquam enim dixit:
{10:15} Now the Holy Spirit also testifies for us about this. For afterward, he said:
{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} “And this is the testament which I will commit to them after those days, says the Lord. I will instill my laws in their hearts, and I will inscribe my laws on their minds.
{10:17} et peccatorum, et iniquitatum eorum iam non recordabor amplius.
{10:17} And I will no longer remember their sins and iniquities.”
{10:18} Ubi autem horum remissio: iam non est oblatio pro peccato.
{10:18} Now, when there is a remission of these things, there is no longer an oblation for sin.
{10:19} Habentes itaque fratres fiduciam in introitu sanctorum in sanguine Christi,
{10:19} And so, brothers, have faith in the entrance into the Holy of Holies by the blood of Christ,
{10:20} quam initiavit nobis viam novam, et viventem per velamen, id est, carnem suam,
{10:20} and in the new and living Way, which he has initiated for us by the veil, that is, by his flesh,
{10:21} et sacerdotem magnum super domum Dei:
{10:21} and in the Great Priest over the house of God.
{10:22} accedamus cum vero corde in plenitudine fidei, aspersi corda a conscientia mala, et abluti corpus aqua munda,
{10:22} So, let us draw near with a true heart, in the fullness of faith, having hearts cleansed from an evil conscience, and bodies absolved with clean water.
{10:23} teneamus spei nostræ confessionem indeclinabilem, (fidelis enim est qui repromisit),
{10:23} Let us hold fast to the confession of our hope, without wavering, for he who has promised is faithful.
{10:24} et consideremus invicem in provocationem charitatis, et bonorum operum:
{10:24} And let us be considerate of one another, so as to prompt ourselves to charity and to good works,
{10:25} non deserentes collectionem nostram, sicut consuetudinis est quibusdam, sed consolantes, et tanto magis quanto videritis appropinquantem diem.
{10:25} not deserting our assembly, as some are accustomed to do, but consoling one another, and even more so as you see that the day is approaching.
{10:26} Voluntarie enim peccantibus nobis post acceptam notitiam veritatis, iam non relinquitur pro peccatis hostia,
{10:26} For if we sin willingly, after receiving knowledge of the truth, there is no sacrifice remaining for sins,
{10:27} terribilis autem quædam expectatio iudicii, et ignis æmulatio, quæ consumptura est adversarios.
{10:27} but instead, a certain terrible expectation of judgment, and the rage of a fire that shall consume its adversaries.
{10:28} Irritam quis faciens legem Moysi, sine ulla miseratione duobus vel tribus testibus moritur:
{10:28} If someone dies for acting against the law of Moses, and is shown no compassion because of two or three witnesses,
{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} how much more, do you think, someone would deserve worse punishments, if he has tread upon the Son of God, and has treated the blood of the testament, by which he was sanctified, as unclean, and has acted with disgrace toward the Spirit of grace?
{10:30} Scimus enim qui dixit: Mihi vindicta, et ego retribuam. Et iterum: Quia iudicabit Dominus populum suum.
{10:30} For we know that he has said: “Vengeance is mine, and I will repay,” and again, “The Lord will judge his people.”
{10:31} Horrendum est incidere in manus Dei viventis.
{10:31} It is dreadful to fall into the hands of the living God.
{10:32} Rememoramini autem pristinos dies, in quibus illuminati, magnum certamen sustinuistis passionum:
{10:32} But call to mind the former days, in which, after being enlightened, you endured a great struggle of afflictions.
{10:33} et in altero quidem opprobriis, et tribulationibus spectaculum facti: in altero autem socii taliter conversantium effecti.
{10:33} And certainly, in one way, by insults and tribulations, you were made a spectacle, but in another way, you became the companions of those who were the object of such behavior.
{10:34} Nam et vinctis compassi estis, et rapinam bonorum vestrorum cum gaudio suscepistis, cognoscentes vos habere meliorem, et manentem substantiam.
{10:34} For you even had compassion on those who were imprisoned, and you accepted with gladness being deprived of your goods, knowing that you have a better and more lasting substance.
{10:35} Nolite itaque amittere confidentiam vestram, quæ magnam habet remunerationem.
{10:35} And so, do not lose your confidence, which has a great reward.
{10:36} Patientia enim vobis necessaria est: ut voluntatem Dei facientes, reportetis promissionem.
{10:36} For it is necessary for you to be patient, so that, by doing the will of God, you may receive the promise.
{10:37} Adhuc enim modicum aliquantulum, qui venturus est, veniet, et non tardabit.
{10:37} “For, in a little while, and somewhat longer, he who is to come will return, and he will not delay.
~ An indication of two Returns of Christ is found in this verse, for it says that he returns in a little while, but then another return, somewhat further into the future, is mentioned next. This is followed by a statement of his Return, and then another such statement, where it says that he will not delay.
{10:38} Iustus autem meus ex fide vivit. Quod si subtraxerit se, non placebit animæ meæ.
{10:38} For my just man lives by faith. But if he were to draw himself back, he would not please my soul.”
{10:39} Nos autem non sumus subtractionis filii in perditionem, sed fidei in acquisitionem animæ.
{10:39} So then, we are not sons who are drawn away to perdition, but we are sons of faith toward the securing of the soul.
{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 apparent.
{11:2} In hac enim testimonium consecuti sunt senes.
{11:2} For this reason, the ancients were given testimony.
{11:3} Fide intelligimus aptata esse sæcula verbo Dei: ut ex invisibilibus visibilia fierent.
{11:3} By faith, we understand the world to be fashioned by the Word of God, so that the visible might be made by the invisible.
{11:4} Fide plurimam hostiam Abel, quam Cain, obtulit Deo, per quam testimonium consecutus est esse iustus, testimonium perhibente muneribus eius Deo, et per illam defunctus adhuc loquitur.
{11:4} By faith, Abel offered to God a much better sacrifice than that of Cain, through which he obtained testimony that he was just, in that God offered testimony to his gifts. And through that sacrifice, he still speaks to us, though he is dead.
{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 transferred, so that he would not see death, and he was not found because God had transferred him. For before he was transferred, he had testimony that he pleased God.
~ Henoch, in my opinion, was transferred to that future time spoken of in the Book of Revelation, since he is one of the two prophets.
{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 God. For whoever approaches God must believe that he exists, and that he rewards those who seek him.
{11:7} Fide Noe responso accepto de iis, quæ adhuc non videbantur, metuens aptavit arcam in salutem domus suæ, per quam damnavit mundum: et iustitiæ, quæ per fidem est, heres est institutus.
{11:7} By faith, Noah, having accepted an answer about those things which were not yet seen, being afraid, fashioned an ark for the salvation of his house. Through the ark, he condemned the world, and was established as the heir of the justice that occurs through faith.
{11:8} Fide qui vocatur Abraham obedivit in locum exire, quem accepturus erat in hereditatem: et exiit, nesciens quo iret.
{11:8} By faith, the one called Abraham obeyed, going out to the place that he was to receive as an inheritance. And he went out, not knowing where he was going.
{11:9} Fide demoratus est in Terra repromissionis, tamquam in aliena, in casulis habitando cum Isaac, et Iacob coheredibus repromissionis eiusdem.
{11:9} By faith, he stayed in the Land of the Promise as if in a foreign land, dwelling in cottages, with Isaac and Jacob, co-heirs of the same promise.
{11:10} Expectabat enim fundamenta habentem civitatem: cuius artifex, et conditor Deus.
{11:10} For he was awaiting a city having firm foundations, whose designer and builder is God.
{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} By faith also, Sarah herself, being barren, received the ability to conceive offspring, even though she was past that age in life. For she believed him to be faithful, who had promised.
{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} Because of this, there were also born, from one who himself was as if dead, a multitude like the stars of heaven, who are, like the sand of the seashore, innumerable.
{11:13} Iuxta 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} All of these passed away, adhering to faith, not having received the promises, yet beholding them from afar and saluting them, and confessing themselves to be sojourners and guests upon the earth.
{11:14} Qui enim hæc dicunt, significant se patriam inquirere.
{11:14} For those who speak in this way are themselves indicating that they seek a homeland.
{11:15} Et si quidem ipsius meminissent de qua exierunt, habebant utique tempus revertendi.
{11:15} And if, indeed, they had been mindful of the very place from which they departed, they certainly would have returned in time.
{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 hunger for a better place, that is, Heaven. For this reason, God is not ashamed to be called their God. For he has prepared a city for them.
{11:17} Fide obtulit Abraham Isaac, cum tentaretur, et unigenitum offerebat, qui susceperat repromissiones;
{11:17} By faith, Abraham, when he was tested, offered Isaac, so that he who had received the promises was offering up his only son.
{11:18} ad quem dictum est: Quia in Isaac vocabitur tibi semen:
{11:18} To him, it was said, “Through Isaac, shall your offspring be summoned,”
{11:19} arbitrans quia et a mortuis suscitare potens est Deus: unde eum et in parabolam accepit.
{11:19} indicating that God is even able to raise up from the dead. And thus, he also established him as a parable.
{11:20} Fide et de futuris benedixit Isaac Iacob, et Esau.
{11:20} By faith, also, Isaac blessed Jacob and Esau, concerning future events.
{11:21} Fide Iacob, moriens, singulos filiorum Ioseph benedixit: et adoravit fastigium virgæ eius.
{11:21} By faith, Jacob, as he was dying, blessed each of the sons of Joseph; and he reverenced the summit of his rod.
{11:22} Fide Ioseph, moriens, de profectione filiorum Israel memoratus est, et de ossibus suis mandavit.
{11:22} By faith, Joseph, as he was dying, recalled the departure of the sons of Israel, and gave a commandment concerning his bones.
{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, after being born, was hidden for three months by his parents, because they had seen that he was a graceful infant, and they did not fear the king’s edict.
{11:24} Fide Moyses grandis factus negavit se esse filium filiæ Pharaonis,
{11:24} By faith, Moses, after growing up, denied himself a place as the son of Pharaoh’s daughter,
{11:25} magis eligens affligi cum populo Dei, quam temporalis peccati habere iucunditatem,
{11:25} choosing to be afflicted with the people of God, rather than to have the pleasantness of sin for a time,
{11:26} maiores divitias æstimans thesauro Ægyptiorum, improperium Christi: aspiciebat enim in remunerationem.
{11:26} valuing the reproach of Christ to be a greater wealth than the treasures of the Egyptians. For he looked forward to his reward.
~ Notice that even before the time of Jesus Christ, Scripture clearly indicates that the faith of the Patriarchs was an implicit faith in Christ.
{11:27} Fide reliquit Ægyptum, non veritus animositatem regis: invisibilem enim tamquam videns sustinuit.
{11:27} By faith, he abandoned Egypt, not dreading the animosity of the king. For he pressed on, as if seeing him who is unseen.
{11:28} Fide celebravit Pascha, et sanguinis effusionem: ne qui vastabat primitiva, tangeret eos.
{11:28} By faith, he celebrated the Passover and the shedding of the blood, so that he who destroyed the firstborn might not touch them.
{11:29} Fide transierunt Mare Rubrum tamquam per aridam terram: quod experti Ægyptii, devorati sunt.
{11:29} By faith, they crossed the Red Sea, as if on dry land, yet when the Egyptians attempted it, they were swallowed up.
{11:30} Fide muri Iericho corruerunt, circuitu dierum septem.
{11:30} By faith, the walls of Jericho collapsed, after being encircled for seven days.
{11:31} Fide Rahab meretrix non periit cum incredulis, excipiens exploratores cum pace.
{11:31} By faith, Rahab, the harlot, did not perish with the unbelievers, after receiving the spies with peace.
{11:32} Et quid adhuc dicam? Deficiet enim me tempus enarrantem de Gedeon, Barac, Samson, Iephte, David, Samuel, et Prophetis:
{11:32} And what should I say next? For time is not sufficient for me to give an account of Gideon, Barak, Samson, Jephthah, David, Samuel, and the Prophets:
{11:33} qui per fidem vicerunt regna, operati sunt iustitiam, adepti sunt repromissiones, obturaverunt ora leonum,
{11:33} those who, by faith, conquered kingdoms, accomplished justice, obtained promises, closed the mouths of lions,
{11:34} extinxerunt impetum ignis, effugerunt aciem gladii, convaluerunt de infirmitate, fortes facti sunt in bello, castra verterunt exterorum:
{11:34} extinguished the violence of fire, escaped the edge of the sword, recovered from infirmities, showed strength in battle, turned back the armies of foreigners.
{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 by means of resurrection. But others suffered severe punishment, not yet receiving redemption, so that they would find a better resurrection.
~ The verb ‘distenti sunt’ indicates that this suffering is a punishment for offenses, in other words, a metaphor for Purgatory. So this part does not refer to an unjust persecution, nor to the unending suffering of Hell. For those in Purgatory suffer after death, yet find a better resurrection after their suffering. Literally, the verb refers to being racked (stretched out on a rack as an ancient form of severe punishment). The sufferings of Purgatory are more severe than any tortures of earth, although in Purgatory, the faithful souls there only have souls, not bodies, so their sufferings are spiritual only, not physical.
{11:36} Alii vero ludibria, et verbera experti, insuper et vincula, et carceres:
{11:36} Truly, others were tested by mocking and lashes, and moreover by chains and imprisonment.
{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 cut; they were tempted. With the slaughter of the sword, they were killed. They wandered about in sheepskin and in goatskin, in dire need, in anguish afflicted.
{11:38} quibus dignus non erat mundus: in solitudinibus errantes, in montibus, in speluncis, et in cavernis terræ.
{11:38} Of them, the world was not worthy, wandering in solitude on mountains, in the caves and caverns of the earth.
{11:39} Et hi omnes testimonio fidei probati, non acceperunt repromissionem,
{11:39} And all these, having been proven by the testimony of faith, did not receive the Promise.
{11:40} Deo pro nobis melius aliquid providente, ut non sine nobis consummarentur.
{11:40} God’s Providence holds something better for us, so that not without us would they be perfected.
{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} Furthermore, since we also have so great a cloud of witnesses over us, let us set aside every burden and sin which may surround us, and advance, through patience, to the struggle offered to us.
{12:2} aspicientes in Auctorem fidei, et consummatorem Iesum, qui proposito sibi gaudio sustinuit crucem, confusione contempta, atque in dextera sedis Dei sedet.
{12:2} Let us gaze upon Jesus, as the Author and the completion of our faith, who, having joy laid out before him, endured the cross, disregarding the shame, and who now sits at the right hand of the throne of God.
{12:3} Recogitate enim eum, qui talem sustinuit a peccatoribus adversum semetipsum contradictionem: ut ne fatigemini, animis vestris deficientes.
{12:3} So then, meditate upon him who endured such adversity from sinners against himself, so that you may not become weary, failing in your souls.
{12:4} Nondum enim usque ad sanguinem restitistis, adversus peccatum repugnantes:
{12:4} For you have not yet resisted unto blood, while striving against sin.
{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 you have forgotten the consolation which speaks to you like sons, saying: “My son, do not be willing to neglect the discipline of the Lord. Neither should you become weary, while being rebuked by him.”
{12:6} Quem enim diligit Dominus, castigat: flagellat autem omnem filium, quem recipit.
{12:6} For whomever the Lord loves, he chastises. And every son whom he accepts, he scourges.
{12:7} In disciplina perseverate. Tamquam filiis vobis offert se Deus: quis enim filius, quem non corripit pater?
{12:7} Persevere in discipline. God presents you to himself as sons. But what son is there, whom his father does not correct?
{12:8} Quod si extra disciplinam estis, cuius participes facti sunt omnes: ergo adulteri, et non filii estis.
{12:8} But if you are without that discipline in which all have become sharers, then you are of adultery, and you are not sons.
{12:9} Deinde patres quidem carnis nostræ, eruditores habuimus, et reverebamur eos. Non multo magis obtemperabimus Patri spirituum, et vivemus?
{12:9} Then, too, we have certainly had the fathers of our flesh as instructors, and we reverenced them. Should we not obey the Father of spirits all the more, and so live?
{12:10} Et illi quidem in tempore paucorum dierum, secundum voluntatem suam erudiebant nos: hic autem ad id, quod utile est in recipiendo sanctificationem eius.
{12:10} And indeed, for a few days and according to their own wishes, they instructed us. But he does so to our benefit, so that we may receive his sanctification.
{12:11} Omnis autem disciplina in præsenti quidem videtur non esse gaudii, sed mœroris: postea autem fructum pacatissimum exercitatis per eam, reddet iustitiæ.
{12:11} Now every discipline, in the present time, does not seem a gladness, of course, but a grief. But afterwards, it will repay a most peaceful fruit of justice to those who become trained in it.
{12:12} Propter quod remissas manus, et soluta genua, erigite,
{12:12} Because of this, lift up your lazy hands and your lax knees,
{12:13} et gressus rectos facite pedibus vestris: ut non claudicans quis erret, magis autem sanetur.
{12:13} and straighten the path of your feet, so that no one, being lame, may wander astray, but instead may be healed.
{12:14} Pacem sequimini cum omnibus, et sanctimoniam, sine qua nemo videbit Deum:
{12:14} Pursue peace with everyone. Pursue sanctity, without which no one shall see God.
{12:15} contemplantes ne quis desit gratiæ Dei: ne qua radix amaritudinis sursum germinans impediat, et per illam inquinentur multi:
{12:15} Be contemplative, lest anyone lack the grace of God, lest any root of bitterness spring up and impede you, and by it, many might be defiled,
{12:16} ne quis fornicator, aut profanus ut Esau: qui propter unam escam vendidit primitiva sua:
{12:16} lest any fornicator or worldly person be like Esau, who, for the sake of one meal, sold his birthright.
{12:17} scitote enim quoniam et postea cupiens hereditare benedictionem, reprobatus est: non enim invenit pœnitentiæ locum, quamquam cum lacrymis inquisisset eam.
{12:17} For you know that afterwards, when he desired to inherit the benediction, he was rejected. For he found no place for repentance, even though he had sought it with tears.
{12:18} Non enim accessistis ad tractabilem montem, et accensibilem ignem, et turbinem, et caliginem, et procellam,
{12:18} But you have not drawn near to a tangible mountain, or a burning fire, or a whirlwind, or a mist, or a storm,
{12:19} et tubæ sonum, et vocem verborum, quam qui audierunt, excusaverunt se, ne eis fieret verbum.
{12:19} or the sound of a trumpet, or a voice of words. Those who had experienced these things excused themselves, lest the Word be spoken to them.
{12:20} Non enim portabant quod dicebatur: Et si bestia tetigerit montem, lapidabitur.
{12:20} For they could not bear what was said, and so, if even a beast would have touched the mountain, it would have been stoned.
{12:21} Et ita terribile erat quod videbatur. Moyses dixit: Exterritus sum, et tremebundus.
{12:21} And what was seen was so terrible that even Moses said: “I am terrified, and so, I tremble.”
{12:22} Sed accessistis ad Sion montem, et civitatem Dei viventis, Ierusalem cælestem, et multorum millium Angelorum frequentiam,
{12:22} But you have drawn near to mount Zion, and to the city of the living God, to the heavenly Jerusalem, and to the company of many thousands of Angels,
{12:23} et Ecclesiam primitivorum, qui conscripti sunt in cælis, et iudicem omnium Deum, et spiritus iustorum perfectorum,
{12:23} and to the Church of the first-born, those who have been inscribed in the heavens, and to God, the judge of all, and to the spirits of the just made perfect,
{12:24} et testamenti novi mediatorem Iesum, et sanguinis aspersionem melius loquentem quam Abel.
{12:24} and to Jesus, the Mediator of the New Testament, and to a sprinkling of blood, which speaks better than the blood of Abel.
{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} Be careful not to reject the One who is speaking. For if those who rejected him who was speaking upon the earth were not able to escape, so much more we who might turn away from the One who is speaking to us from heaven.
{12:26} Cuius vox movit terram tunc: nunc autem repromittit, dicens: Adhuc semel: et ego movebo non solum terram, sed et cælum.
{12:26} Then, his voice moved the earth. But now, he makes a promise, saying: “There is still one more time, and then I will move, not only the earth, but also heaven itself.”
{12:27} Quod autem, Adhuc semel, dicit: declarat mobilium translationem tamquam factorum, ut maneant ea, quæ sunt immobilia.
{12:27} And so, in saying, “There is still one more time,” he declares the transfer of the moveable things of creation, so that those things which are immoveable may remain.
{12:28} Itaque regnum immobile suscipientes, habemus gratiam: per quam serviamus placentes Deo, cum metu et reverentia.
{12:28} Thus, in receiving an immoveable kingdom, we have grace. So, through grace, let us be of service, by pleasing God with fear and reverence.
{12:29} Etenim Deus noster ignis consumens est.
{12:29} For our God is a consuming fire.
{13:1} Charitas fraternitatis maneat in vobis.
{13:1} May fraternal charity remain in you.
{13:2} Et hospitalitatem nolite oblivisci, per hanc enim latuerunt quidam, Angelis hospitio receptis.
{13:2} And do not be willing to forget hospitality. For by it, certain persons, without realizing it, have received Angels as guests.
{13:3} Mementote vinctorum, tamquam simul vincti: et laborantium, tamquam et ipsi in corpore morantes.
{13:3} Remember those who are prisoners, just as if you were imprisoned with them, and those who endure hardships, just as if you were in their place.
~ The word ‘labor’ does not necessarily refer to work; it often is used to refer to various kinds of hardships.
{13:4} Honorabile connubium in omnibus, et thorus immaculatus. Fornicatores enim, et adulteros iudicabit Deus.
{13:4} May marriage be honorable in every way, and may the marriage bed be immaculate. For God will judge fornicators and adulterers.
{13:5} Sint mores sine avaritia, contenti præsentibus: ipse enim dixit: Non te deseram, neque derelinquam.
{13:5} Let your behavior be without avarice; be content with what you are offered. For he himself has said, “I will not abandon you, and I will not neglect you.”
{13:6} Ita ut confidenter dicamus: Dominus mihi adiutor: non timebo quid faciat mihi homo.
{13:6} So then, we may confidently say, “The Lord is my helper. I will not fear what man can do to me.”
{13:7} Mementote præpositorum vestrorum, qui vobis locuti sunt verbum Dei: quorum intuentes exitum conversationis, imitamini fidem.
{13:7} Remember your leaders, who have spoken the Word of God to you, whose faith you imitate, by observing the goal of their way of life:
{13:8} Iesus Christus heri, et hodie: ipse et in sæcula.
{13:8} Jesus Christ, yesterday and today; Jesus Christ forever.
{13:9} Doctrinis variis, et peregrinis nolite abduci. Optimum est enim gratia stabilire cor, non escis: quæ non profuerunt ambulantibus in eis.
{13:9} Do not be led away by changing or strange doctrines. And it is best for the heart to be sustained by grace, not by foods. For the latter have not been as useful to those who walked by them.
{13:10} Habemus altare, de quo edere non habent potestatem, qui tabernaculo deserviunt.
{13:10} We have an altar: those who serve in the tabernacle have no authority to eat from it.
{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 animals whose blood is carried into the Holy of holies by the high priest, on behalf of sin, are burned outside the camp.
{13:12} Propter quod et Iesus, ut sanctificaret per suum sanguinem populum, extra portam passus est.
{13:12} Because of this, Jesus, too, in order to sanctify the people by his own blood, suffered outside the gate.
{13:13} Exeamus igitur ad eum extra castra, improperium eius portantes.
{13:13} And so, let us go forth to him, outside the camp, bearing his reproach.
{13:14} Non enim habemus hic manentem civitatem, sed futuram inquirimus.
{13:14} For in this place, we have no everlasting city; instead, we seek one in the future.
{13:15} Per ipsum ergo offeramus hostiam laudis semper Deo, id est, fructum labiorum confitentium nomini eius.
{13:15} Therefore, through him, let us offer the sacrifice of continual praise to God, which is the fruit of lips confessing his name.
{13:16} Beneficentiæ autem, et communionis nolite oblivisci: talibus enim hostiis promeretur Deus.
{13:16} But do not be willing to forget good works and fellowship. For God is deserving of such sacrifices.
{13:17} Obedite præpositis vestris, et subiacete 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 your leaders and be subject to them. For they watch over you, as if to render an account of your souls. So then, may they do this with joy, and not with grief. Otherwise, it would not be as helpful to you.
{13:18} Orate pro nobis: confidimus enim quia bonam conscientiam habemus in omnibus bene volentes conversari.
{13:18} Pray for us. For we trust that we have a good conscience, being willing to conduct ourselves well in all things.
{13:19} Amplius autem deprecor vos hoc facere, quo celerius restituar vobis.
{13:19} And I beg you, all the more, to do this, so that I may be quickly returned to you.
{13:20} Deus autem pacis, qui eduxit de mortuis Pastorem magnum ovium, in sanguine testamenti æterni, Dominum nostrum Iesum Christum,
{13:20} Then may the God of peace, who led back from the dead that great Pastor of sheep, our Lord Jesus Christ, with the blood of the eternal testament,
{13:21} aptet vos in omni bono, ut faciatis eius voluntatem: faciens in vobis quod placeat coram se per Iesum Christum: cui est gloria in sæcula sæculorum. Amen.
{13:21} equip you with all goodness, so that you may do his will. May he accomplish in you whatever is pleasing in his sight, through Jesus Christ, to whom is glory forever and ever. Amen.
{13:22} Rogo autem vos fratres, ut sufferatis verbum solatii. Etenim perpaucis scripsi vobis.
{13:22} And I beg you, brothers, that you may permit this word of consolation, especially since I have written to you with few words.
{13:23} Cognoscite fratrem nostrum Timotheum dimissum: cum quo (si celerius venerit) videbo vos.
{13:23} Know that our brother Timothy has been set free. If he arrives soon, then I will see you with him.
{13:24} Salutate omnes præpositos vestros, et omnes sanctos. Salutant vos de Italia fratres.
{13:24} Greet all your leaders and all the saints. The brothers from Italy greet you.
{13:25} Gratia cum omnibus vobis. Amen.
{13:25} Grace be with you all. Amen.