Hebrews 12
1 Let us also therefore, having so great a cloud of witnesses surrounding us, laying aside every weight, and sin which so easily entangles us, run with endurance the race that lies before us,
Ideoque et nos tantam habentes impositam nubem testium, deponentes omne pondus, et circumstans nos peccatum, per patientiam curramus ad propositum nobis certamen:
2 looking stedfastly on Jesus the leader and completer of faith: who, in view of the joy lying before him, endured [the] cross, having despised [the] shame, and is set down at the right hand of the throne of God.
aspicientes in Auctorem fidei, et consummatorem Iesum, qui proposito sibi gaudio sustinuit crucem, confusione contempta, atque in dextera sedis Dei sedet.
3 For consider well him who endured so great contradiction from sinners against himself, that ye be not weary, fainting in your minds.
Recogitate enim eum, qui talem sustinuit a peccatoribus adversum semetipsum contradictionem: ut ne fatigemini, animis vestris deficientes.
4 Ye have not yet resisted unto blood, wrestling against sin.
Nondum enim usque ad sanguinem restitistis, adversus peccatum repugnantes:
5 And ye have quite forgotten the exhortation which speaks to you as to sons: My son, despise not [the] chastening of [the] Lord, nor faint [when] reproved by him;
et obliti estis consolationis, quæ vobis tamquam filiis loquitur, dicens: Fili mi, noli negligere disciplinam Domini: neque fatigeris dum ab eo argueris.
6 for whom [the] Lord loves he chastens, and scourges every son whom he receives.
Quem enim diligit Dominus, castigat: flagellat autem omnem filium, quem recipit.
7 Ye endure for chastening, God conducts himself towards you as towards sons; for who is the son that the father chastens not?
In disciplina perseverate. Tamquam filiis vobis offert se Deus: quis enim filius, quem non corripit pater?
8 But if ye are without chastening, of which all have been made partakers, then are ye bastards, and not sons.
Quod si extra disciplinam estis, cuius participes facti sunt omnes: ergo adulteri, et non filii estis.
9 Moreover we have had the fathers of our flesh as chasteners, and we reverenced [them]; shall we not much rather be in subjection to the Father of spirits, and live?
Deinde patres quidem carnis nostræ, eruditores habuimus, et reverebamur eos. non multo magis obtemperabimus Patri spirituum, et vivemus?
10 For they indeed chastened for a few days, as seemed good to them; but he for profit, in order to the partaking of his holiness.
Et illi quidem in tempore paucorum dierum, secundum voluntatem suam erudiebant nos: hic autem ad id, quod utile est in recipiendo sanctificationem eius.
11 But no chastening at the time seems to be [matter] of joy, but of grief; but afterwards yields [the] peaceful fruit of righteousness to those exercised by it.
Omnis autem disciplina in præsenti quidem videtur non esse gaudii, sed mœroris: postea autem fructum pacatissimum exercitatis per eam, reddet iustitiæ.
12 Wherefore lift up the hands that hang down, and the failing knees;
Propter quod remissas manus, et soluta genua, erigite,
13 and make straight paths for your feet, that that which is lame be not turned aside; but that rather it may be healed.
et gressus rectos facite pedibus vestris: ut non claudicans quis erret, magis autem sanetur.
14 Pursue peace with all, and holiness, without which no one shall see the Lord:
Pacem sequimini cum omnibus, et sanctimoniam, sine qua nemo videbit Deum:
15 watching lest [there be] any one who lacks the grace of God; lest any root of bitterness springing up trouble [you], and many be defiled by it;
contemplantes nequis desit gratiæ Dei: nequa radix amaritudinis sursum germinans impediat, et per illam inquinentur multi.
16 lest [there be] any fornicator, or profane person, as Esau, who for one meal sold his birthright;
Ne quis fornicator, aut profanus ut Esau: qui propter unam escam vendidit primitiva sua:
17 for ye know that also afterwards, desiring to inherit the blessing, he was rejected, (for he found no place for repentance) although he sought it earnestly with tears.
scitote enim quoniam et postea cupiens hereditare benedictionem, reprobatus est: non enim invenit pœnitentiæ locum, quamquam cum lacrymis inquisisset eam.
18 For ye have not come to [the mount] that might be touched and was all on fire, and to obscurity, and darkness, and tempest,
Non enim accessistis ad tractabilem montem, et accensibilem ignem, et turbinem, et caliginem, et procellam,
19 and trumpet's sound, and voice of words; which they that heard, excusing themselves, declined [the] word being addressed to them any more:
et tubæ sonum, et vocem verborum, quam qui audierunt, excusaverunt se, ne eis fieret verbum.
20 (for they were not able to bear what was enjoined: And if a beast should touch the mountain, it shall be stoned;
Non enim portabant quod dicebatur: Et si bestia tetigerit montem, lapidabitur.
21 and, so fearful was the sight, Moses said, I am exceedingly afraid and full of trembling; )
Et ita terribile erat quod videbatur. Moyses dixit: Exterritus sum, et tremebundus.
22 but ye have come to mount Zion; and to [the] city of [the] living God, heavenly Jerusalem; and to myriads of angels,
Sed accessistis ad Sion montem, et civitatem Dei viventis, Ierusalem cælestem, et multorum millium Angelorum frequentiam,
23 the universal gathering; and to [the] assembly of the firstborn [who are] registered in heaven; and to God, judge of all; and to [the] spirits of just [men] made perfect;
et Ecclesiam primitivorum, qui conscripti sunt in cælis, et iudicem omnium Deum, et spiritus iustorum perfectorum,
24 and to Jesus, mediator of a new covenant; and to [the] blood of sprinkling, speaking better than Abel.
et testamenti novi mediatorem Iesum, et sanguinis aspersionem melius loquentem quam Abel.
25 See that ye refuse not him that speaks. For if those did not escape who had refused him who uttered the oracles on earth, much more we who turn away from him [who does so] from heaven:
Videte ne recusetis loquentem. Si enim illi non effugerunt, recusantes eum, qui super terram loquebatur: multo magis nos, qui de cælis loquentem nobis avertimus.
26 whose voice then shook the earth; but now he has promised, saying, Yet once will I shake not only the earth, but also the heaven.
cuius vox movit terram tunc: nunc autem repromittit, dicens: Adhuc semel: et ego movebo non solum terram, sed et cælum.
27 But this Yet once, signifies the removing of what is shaken, as being made, that what is not shaken may remain.
Quod autem, Adhuc semel, dicit: declarat mobilium translationem tamquam factorum, ut maneant ea, quæ sunt immobilia.
28 Wherefore let us, receiving a kingdom not to be shaken, have grace, by which let us serve God acceptably with reverence and fear.
Itaque regnum immobile suscipientes, habemus gratiam: per quam serviamus placentes Deo, cum metu et reverentia.
29 For also our God [is] a consuming fire.
Etenim Deus noster ignis consumens est.
