Hebrews 6
1 Therefore having left the beginning of Christ [of the] teaching to maturity we may go on not again a foundation laying of repentance from dead works and faith in God,
Quapropter intermittentes inchoationis Christi sermonem, ad perfectiora feramur, non rursum iacientes fundamentum poenitentiae ab operibus mortuis, et fidei ad Deum,
2 about baptisms (about teaching, *NK(o)*) about laying on then of hands, about [the] resurrection both of [the] dead and about judgment eternal. (aiōnios g166)
baptismatum doctrinae, impositionis quoque manuum, ac resurrectionis mortuorum, et iudicii aeterni. (aiōnios g166)
3 And this (we will do *NK(o)*) if indeed if indeed shall permit God.
Et hoc faciemus, si quidem permiserit Deus.
4 [It is] impossible for to those once having been enlightened, having tasted then of the gift heavenly and partakers having become of [the] Spirit Holy
Impossibile est enim eos, qui semel sunt illuminati, gustaverunt etiam donum caeleste, et participes facti sunt Spiritus sancti,
5 and [the] goodness having tasted of God’s declaration [the] power also [of the] coming age — (aiōn g165)
gustaverunt nihilominus bonum Dei verbum, virtutesque saeculi venturi, (aiōn g165)
6 and then having fallen away — again to restore [them] to repentance crucifying in themselves the Son of God and subjecting [Him] to open shame.
et prolapsi sunt; rursus renovari ad poenitentiam, rursum crucifigentes sibimetipsis filium Dei, et ostentui habentes.
7 Land for having drunk in the upon it coming often rain and producing vegetation useful for those for the sake of whom also it is tilled, partakes of blessing from God;
Terra enim saepe venientem super se bibens imbrem, et germinans herbam opportunam illis, a quibus colitur: accipit benedictionem a Deo.
8 [That] bringing forth however thorns and thistles [is] worthless and a curse near to, of which the end [is] unto burning.
proferens autem spinas, ac tribulos, reproba est, et maledicto proxima: cuius consummatio in combustionem.
9 We have been persuaded however concerning you, beloved, [of] [things] better and [things] accompanying salvation, if even like this we speak.
Confidimus autem de vobis dilectissimi meliora, et viciniora saluti: tametsi ita loquimur.
10 Not for unjust [is] God to forget the work of you and (the labor *K*) the love that you have shown toward the name of Him having ministered to the saints and [still] ministering.
Non enim iniustus est Deus, ut obliviscatur operis vestri, et dilectionis, quam ostendistis in nomine ipsius, qui ministrastis sanctis, et ministratis.
11 We desire now each of you the same to show earnestness toward the full assurance of the hope unto [the] end;
Cupimus autem unumquemque vestrum eandem ostentare solicitudinem ad expletionem spei usque in finem:
12 so that not sluggish you may be, imitators however of those through faith and patience inheriting the promises.
ut non segnes efficiamini, verum imitatores eorum, qui fide, et patientia hereditabunt promissiones.
13 For to Abraham having made His promise God, since by no [one] He had greater to swear, He swore by Himself
Abrahae namque promittens Deus, quoniam neminem habuit, per quem iuraret, maiorem, iuravit per semetipsum,
14 saying; (If *N(k)O*) surely blessing I will bless you and multiplying I will multiply you;
dicens: Nisi benedicens benedicam te, et multiplicans multiplicabo te.
15 And thus having waited patiently he obtained the promise.
Et sic longanimiter ferens, adeptus est repromissionem.
16 Men (indeed *k*) for by [one] greater swear, and in all their disputes finally [comes] to confirmation in the oath;
Homines enim per maiorem sui iurant: et omnis controversiae eorum finis, ad confirmationem, est iuramentum.
17 In which more excessive desiring God to show to the heirs of the promise the unchangeableness of the purpose of Him guaranteed [it] by an oath,
In quo abundantius volens Deus ostendere pollicitationis heredibus immobilitatem consilii sui, interposuit iusiurandum:
18 so that through two things unchangeable, in which [it is] impossible to lie (*n*) [for] God, strong encouragement we may have having fled for refuge to take hold of what is being set before [us] hope;
ut per duas res immobiles, quibus impossibile est mentiri Deum, fortissimum solatium habeamus, qui confugimus ad tenendam propositam spem,
19 which as an anchor we have of the soul sure both and unshakable and entering into that within the veil,
quam sicut anchoram habemus animae tutam ac firmam, et incedentem usque ad interiora velaminis,
