Hebrews 12
1 Therefore, indeed, seeing that, we also, have encircling us, so great a cloud of witnesses, stripping off every incumbrance and the easily entangling sin, with endurance, let us be running, the race that is lying 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 away unto our faith’s Princely-leader and perfecter, Jesus, —who, in consideration of the joy lying before him, endured a cross, shame, despising! And, on the right hand of the throne of God, hath taken his seat.
aspicientes in Auctorem fidei, et consummatorem Iesum, qui proposito sibi gaudio sustinuit crucem, confusione contempta, atque in dextera sedis Dei sedet.
3 For take ye into consideration—him who hath endured, such contradiction, by sinners against themselves, lest ye be wearied, in your souls becoming exhausted.
Recogitate enim eum, qui talem sustinuit a peccatoribus adversum semetipsum contradictionem: ut ne fatigemini, animis vestris deficientes.
4 Not yet unto blood, have ye resisted, against sin, waging a contest;
Nondum enim usque ad sanguinem restitistis, adversus peccatum repugnantes:
5 And ye have quite forgotten the exhortation which, indeed, with you as with sons, doth reason: —My son! be not slighting the discipline of the Lord, neither be fainting, when by him, thou art reproved;
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 loveth, he doth, discipline, and scourgeth every son whom he doth welcome home.
Quem enim diligit Dominus, castigat: flagellat autem omnem filium, quem recipit.
7 For the sake of discipline, persevere! As towards sons, God, beareth himself, towards you; for who is a son whom a father doth not discipline?
In disciplina perseverate. Tamquam filiis vobis offert se Deus: quis enim filius, quem non corripit pater?
8 If however ye are without discipline, whereof, all, have received a share, then, are ye, bastards, and, not sons.
Quod si extra disciplinam estis, cuius participes facti sunt omnes: ergo adulteri, et non filii estis.
9 Furthermore, indeed, the fathers of our flesh, we used to have, as administrators of discipline, and we used to pay deference: shall we not, much rather, submit ourselves to the Father of our 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, for a few days, according to that which seemed good to them, were administering discipline; but, he, unto that which is profitable, with view to our 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 discipline, for the present, indeed, seemeth to be of joy, but of sorrow: afterwards, however—to them who thereby have been trained, it yieldeth peaceful fruit, of righteousness.
Omnis autem disciplina in præsenti quidem videtur non esse gaudii, sed mœroris: postea autem fructum pacatissimum exercitatis per eam, reddet iustitiæ.
12 Wherefore, the slackened hands and paralysed knees, restore ye,
Propter quod remissas manus, et soluta genua, erigite,
13 And, straight tracks, be making for your feet—that the lame member may not be dislocated, but, be healed rather.
et gressus rectos facite pedibus vestris: ut non claudicans quis erret, magis autem sanetur.
14 Peace, be pursuing, with all, and the obtaining of holiness, —without which no one shall see the Lord:
Pacem sequimini cum omnibus, et sanctimoniam, sine qua nemo videbit Deum:
15 Using oversight—lest any one be falling behind from the favour of God, —lest any root of bitterness, springing up above, be causing trouble, and, through it, the many, be defiled:
contemplantes ne quis desit gratiæ Dei: ne qua radix amaritudinis sursum germinans impediat, et per illam inquinentur multi:
16 Lest there be any fornicator, or profane person, like Esau, —who, for the sake of one meal, yielded up his own firstborn rights;
ne quis fornicator, aut profanus ut Esau: qui propter unam escam vendidit primitiva sua:
17 For ye know that, afterwards—when he even wished to inherit the blessing, he was rejected; for, place of repentance, found he none, even though, with tears, he diligently sought it.
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 approached—unto, a searching and scorching fire, and gloom, and mist, and tempest,
Non enim accessistis ad tractabilem montem, et accensibilem ignem, et turbinem, et caliginem, et procellam,
19 And a trumpets peal, —and a sound of things spoken: —from which they who heard excused themselves, lest there should be added to them, a word;
et tubæ sonum, et vocem verborum, quam qui audierunt, excusaverunt se, ne eis fieret verbum.
20 For they could not bear, that which was being enjoined, —and, should a beast be touching the mountain, it shall be stoned;
Non enim portabant quod dicebatur: Et si bestia tetigerit montem, lapidabitur.
21 And, so fearful was that which was showing itself, Moses, said—I am terrified, and do tremble!
Et ita terribile erat quod videbatur. Moyses dixit: Exterritus sum, et tremebundus.
22 But ye have approached—unto Zion’s mountain, and unto the city of a Living God, a heavenly Jerusalem, —and unto myriads of messengers,
Sed accessistis ad Sion montem, et civitatem Dei viventis, Ierusalem cælestem, et multorum millium Angelorum frequentiam,
23 in high festival, —and unto an assembly of firstborn ones, enrolled in the heavens, —and unto God, judge of all, —and unto the spirits of righteous ones made perfect, —
et Ecclesiam primitivorum, qui conscripti sunt in cælis, et iudicem omnium Deum, et spiritus iustorum perfectorum,
24 And unto the mediator of a new covenant, Jesus, —and unto the blood of sprinkling, more excellently speaking, than, Abel.
et testamenti novi mediatorem Iesum, et sanguinis aspersionem melius loquentem quam Abel.
25 Beware, lest ye excuse yourselves from him that speaketh; for, if, they escaped not, who excused themselves from him who on earth was warning, how much less, shall, we, who from him that warneth from the heavens, do turn ourselves away:
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 shook the earth, then, but, now, hath he promised, saying—Yet once for all, I, will 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, the saying, Yet once for all, maketh clear the removal of the things which can be shaken, as of things done with, —that they may remain, which cannot be shaken.
Quod autem, Adhuc semel, dicit: declarat mobilium translationem tamquam factorum, ut maneant ea, quæ sunt immobilia.
28 Wherefore, seeing that, of a kingdom not to be shaken, we are receiving possession, let us have gratitude—whereby we may be rendering divine service well-pleasingly unto God, with reverence and awe;
Itaque regnum immobile suscipientes, habemus gratiam: per quam serviamus placentes Deo, cum metu et reverentia.
29 For, even our God, is a consuming fire.
Etenim Deus noster ignis consumens est.
