Hebræos 12
1 Ideoque et nos tantam habentes impositam nubem testium, deponentes omne pondus, et circumstans nos peccatum, per patientiam curramus ad propositum nobis certamen:
Seeing, therefore, that there is on every side of us such a throng of witnesses, let us also lay aside everything that hinders us, and the sin that clings about us, and run with patient endurance the race that lies before us,
2 aspicientes in Auctorem fidei, et consummatorem Iesum, qui proposito sibi gaudio sustinuit crucem, confusione contempta, atque in dextera sedis Dei sedet.
our eyes fixed on Jesus, the leader and perfect example of our faith, who, for the joy that lay before him, endured the cross, heedless of its shame, and now “has taken his seat at the right hand” of the throne of God.
3 Recogitate enim eum, qui talem sustinuit a peccatoribus adversum semetipsum contradictionem: ut ne fatigemini, animis vestris deficientes.
Weigh well the example of him who had to endure such opposition from “people who were sinning against themselves,” so that you should not grow weary or faint-hearted.
4 Nondum enim usque ad sanguinem restitistis, adversus peccatum repugnantes:
You have not yet, in your struggle with sin, resisted to the death;
5 et obliti estis consolationis, quæ vobis tamquam filiis loquitur, dicens: Fili mi, noli negligere disciplinam Domini: neque fatigeris dum ab eo argueris.
and you have forgotten the encouraging words which are addressed to you as God’s children – “My child, think not lightly of the Lord’s discipline, do not despond when he rebukes you;
6 Quem enim diligit Dominus, castigat: flagellat autem omnem filium, quem recipit.
For it is him whom he loves that he disciplines, and he chastises every child whom he acknowledges.”
7 In disciplina perseverate. Tamquam filiis vobis offert se Deus: quis enim filius, quem non corripit pater?
It is for your discipline that you have to endure all this. God is dealing with you as his children. For where is there a child whom his father does not discipline?
8 Quod si extra disciplinam estis, cuius participes facti sunt omnes: ergo adulteri, et non filii estis.
If you are left without that discipline, in which all children share, it shows that you are bastards, and not true children.
9 Deinde patres quidem carnis nostræ, eruditores habuimus, et reverebamur eos. Non multo magis obtemperabimus Patri spirituum, et vivemus?
Further, when our earthly fathers disciplined us, we respected them. Should we not, then, much rather yield submission to the Father of souls, and live?
10 Et illi quidem in tempore paucorum dierum, secundum voluntatem suam erudiebant nos: hic autem ad id, quod utile est in recipiendo sanctificationem eius.
Our fathers disciplined us for only a short time and as seemed best to them; but God disciplines us for our true good, to enable us to share his holiness.
11 Omnis autem disciplina in præsenti quidem videtur non esse gaudii, sed mœroris: postea autem fructum pacatissimum exercitatis per eam, reddet iustitiæ.
No discipline is pleasant at the time; on the contrary, it is painful. But afterwards its fruit is seen in the peacefulness of a righteous life which is the lot of those who have been trained under it.
12 Propter quod remissas manus, et soluta genua, erigite,
Therefore “lift again the down-dropped hands and straighten the weakened knees;
13 et gressus rectos facite pedibus vestris: ut non claudicans quis erret, magis autem sanetur.
make straight paths for your feet,” so that the lame limb may not be put out of joint, but rather be cured.
14 Pacem sequimini cum omnibus, et sanctimoniam, sine qua nemo videbit Deum:
Try earnestly to live at peace with everyone, and to attain to that purity without which no one will see the Lord.
15 contemplantes ne quis desit gratiæ Dei: ne qua radix amaritudinis sursum germinans impediat, et per illam inquinentur multi:
Take care that no one fails to use the loving help of God, “that no bitterness is allowed to take root and spring up, and cause trouble,” and so poison the whole community.
16 ne quis fornicator, aut profanus ut Esau: qui propter unam escam vendidit primitiva sua:
Take care that no one becomes immoral, or irreligious like Esau, who sold his birthright for a single meal.
17 scitote enim quoniam et postea cupiens hereditare benedictionem, reprobatus est: non enim invenit pœnitentiæ locum, quamquam cum lacrymis inquisisset eam.
For you know that even afterwards, when he wished to claim his father’s blessing, he was rejected – for he never found an opportunity to repair his error – though he begged for the blessing with tears.
18 Non enim accessistis ad tractabilem montem, et accensibilem ignem, et turbinem, et caliginem, et procellam,
It is not to tangible “flaming fire” that you have drawn near, nor to “gloom, and darkness, and storm,
19 et tubæ sonum, et vocem verborum, quam qui audierunt, excusaverunt se, ne eis fieret verbum.
and the blast of a trumpet, and an audible voice.” Those who heard that voice entreated that they might hear no more,
20 Non enim portabant quod dicebatur: Et si bestia tetigerit montem, lapidabitur.
for they could not bear to think of the command – “If even an animal touches the mountain, it is to be stoned to death;”
21 Et ita terribile erat quod videbatur. Moyses dixit: Exterritus sum, et tremebundus.
and so fearful was the sight that Moses said – “I tremble with fear.”
22 Sed accessistis ad Sion montem, et civitatem Dei viventis, Ierusalem cælestem, et multorum millium Angelorum frequentiam,
No, but it is to Mount Zion that you have drawn near, the city of the living God, the heavenly Jerusalem, to countless hosts of angels,
23 et Ecclesiam primitivorum, qui conscripti sunt in cælis, et iudicem omnium Deum, et spiritus iustorum perfectorum,
to the festal gathering and assemblage of God’s firstborn whose names are enrolled in heaven, to God the judge of all people, to the spirits of the righteous who have attained perfection,
24 et testamenti novi mediatorem Iesum, et sanguinis aspersionem melius loquentem quam Abel.
to Jesus, the intermediary of a new covenant, and to the sprinkled blood that tells of better things than the blood of Abel.
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.
Beware how you refuse to hear him who is speaking. For, if the Israelites did not escape punishment, when they refused to listen to him who taught them on earth the divine will, far worse will it be for us, if we turn away from him who is teaching us from heaven.
26 Cuius vox movit terram tunc: nunc autem repromittit, dicens: Adhuc semel: et ego movebo non solum terram, sed et cælum.
Then his voice shook the earth, but now his declaration is – “Still once more I will cause not only the earth to tremble, but also the heavens.”
27 Quod autem, Adhuc semel, dicit: declarat mobilium translationem tamquam factorum, ut maneant ea, quæ sunt immobilia.
And those words “still once more” indicate the passing away of all that is shaken – that is, of all created things – in order that only what is unshaken may remain.
28 Itaque regnum immobile suscipientes, habemus gratiam: per quam serviamus placentes Deo, cum metu et reverentia.
Therefore, let us, who have received a kingdom that cannot be shaken, be thankful, and so offer acceptable worship to God, with awe and the deepest respect.
29 Etenim Deus noster ignis consumens est.
For our God is “a consuming fire.”
