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

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

The promise, therefore, still holds good, that we are to attain God’s rest; what we have to be afraid of, is that there may be someone among you who will be found to have missed his chance.

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

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

The promise has been proclaimed to us, just as it was to them. The message which came to them did them no good, because it was not met by belief in what they heard,

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.

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.

and this rest is only to be attained by those who, like ourselves, have learned to believe; that is why he said, I took an oath in my anger, They shall never attain my rest. God’s rest, from what? From labours which were over and done with, as soon as the world was founded;

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

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

in another passage he has said of the sabbath, God rested on the seventh day from all his labours;

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

Et in isto rursum: Si introibunt in requiem meam.

and yet in this passage he is still saying, They shall not attain my rest.

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:

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

It is still left for some, then, to attain it, and meanwhile, those to whom the message first came have been excluded by their unbelief.

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

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

So he fixes another day, To-day, as he calls it; in the person of David, all those long years afterwards, he uses the words I have already quoted, If you hear his voice speaking this day, do not harden your hearts.

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

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

(Josue cannot have brought them their rest, or God would not still be talking of a fresh To-day, long afterwards.)

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

Itaque relinquitur sabbatismus populo Dei.

You see, therefore, that God’s people have a sabbath of rest still in store for them;

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

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

to attain his rest means resting from human labours, as God did from divine.

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

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

We must strive eagerly, then, to attain that rest; none of you must fall away into the same kind of unbelief.

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.

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.

God’s word to us is something alive, full of energy; it can penetrate deeper than any two-edged sword, reaching the very division between soul and spirit, between joints and marrow, quick to distinguish every thought and design in our hearts.

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

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

From him, no creature can be hidden; everything lies bare, everything is brought face to face with him, this God to whom we must give our account.

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

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

Let us hold fast, then, by the faith we profess. We can claim a great high priest, and one who has passed right up through the heavens, Jesus, the Son of God.

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

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

It is not as if our high priest was incapable of feeling for us in our humiliations; he has been through every trial, fashioned as we are, only sinless.

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

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

Let us come boldly, then, before the throne of grace, to meet with mercy, and win that grace which will help us in our needs.