Catholic Bible
Mosaico decorativo

Hebreus, 12

1. toigaroun kai hmeiV tosouton econteV perikeimenon hmin nefoV marturwn ogkon apoqemenoi panta kai thn euperistaton amartian di upomonhV trecwmen ton prokeimenon hmin agwna

1. ideoque et nos tantam habentes inpositam nubem testium deponentes omne pondus et circumstans nos peccatum per patientiam curramus propositum nobis certamen

2. aforwnteV eiV ton thV pistewV archgon kai teleiwthn ihsoun oV anti thV prokeimenhV autw caraV upemeinen stauron aiscunhV katafronhsaV en dexia te tou qronou tou qeou ekaqisen

2. aspicientes in auctorem fidei et consummatorem Jesum qui pro proposito sibi gaudio sustinuit crucem confusione contempta atque in dextera sedis Dei sedit

3. analogisasqe gar ton toiauthn upomemenhkota upo twn amartwlwn eiV auton antilogian ina mh kamhte taiV yucaiV umwn ekluomenoi

3. recogitate enim eum qui talem sustinuit a peccatoribus adversum semet ipsos contradictionem ut ne fatigemini animis vestris deficientes

4. oupw mecriV aimatoV antikatesthte proV thn amartian antagwnizomenoi

4. nondum usque ad sanguinem restitistis adversus peccatum repugnantes

5. kai eklelhsqe thV paraklhsewV htiV umin wV uioiV dialegetai uie mou mh oligwrei paideiaV kuriou mhde ekluou up autou elegcomenoV

5. et obliti estis consolationis quæ vobis tamquam filiis loquitur dicens fili mi noli neglegere disciplinam Domini neque fatigeris dum ab eo argueris

6. on gar agapa kurioV paideuei mastigoi de panta uion on paradecetai

6. quem enim diligit Dominus castigat flagellat autem omnem filium quem recipit

7. ei paideian upomenete wV uioiV umin prosferetai o qeoV tiV gar estin uioV on ou paideuei pathr

7. in disciplina perseverate tamquam filiis vobis offert Deus quis enim filius quem non corripit pater

8. ei de cwriV este paideiaV hV metocoi gegonasin panteV ara noqoi este kai ouc uioi

8. quod si extra disciplinam estis cujus participes facti sunt omnes ergo adulteri et non filii estis

9. eita touV men thV sarkoV hmwn pateraV eicomen paideutaV kai enetrepomeqa ou pollw mallon upotaghsomeqa tw patri twn pneumatwn kai zhsomen

9. deinde patres quidem carnis nostræ habuimus eruditores et reverebamur non multo magis obtemperabimus Patri spirituum et vivemus

10. oi men gar proV oligaV hmeraV kata to dokoun autoiV epaideuon o de epi to sumferon eiV to metalabein thV agiothtoV autou

10. et illi quidem in tempore paucorum dierum secundum voluntatem suam erudiebant nos hic autem ad id quod utile est in recipiendo sanctificationem ejus

11. pasa de paideia proV men to paron ou dokei caraV einai alla luphV usteron de karpon eirhnikon toiV di authV gegumnasmenoiV apodidwsin dikaiosunhV

11. omnis autem disciplina in præsenti quidem videtur non esse gaudii sed mæroris postea autem fructum pacatissimum exercitatis per eam reddit justitiæ

12. dio taV pareimenaV ceiraV kai ta paralelumena gonata anorqwsate

12. propter quod remissas manus et soluta genua erigite

13. kai trociaV orqaV poihsate toiV posin umwn ina mh to cwlon ektraph iaqh de mallon

13. et gressus rectos facite pedibus vestris ut non claudicans erret magis autem sanetur

14. eirhnhn diwkete meta pantwn kai ton agiasmon ou cwriV oudeiV oyetai ton kurion

14. pacem sequimini cum omnibus et sanctimoniam sine qua nemo videbit Dominum

15. episkopounteV mh tiV usterwn apo thV caritoV tou qeou mh tiV riza pikriaV anw fuousa enoclh kai dia tauthV mianqwsin polloi

15. contemplantes ne quis desit gratiæ Dei ne qua radix amaritudinis sursum germinans inpediat et per illam inquinentur multi

16. mh tiV pornoV h bebhloV wV hsau oV anti brwsewV miaV apedoto ta prwtotokia autou

16. ne quis fornicator aut profanus ut Esau qui propter unam escam vendidit primitiva sua

17. iste gar oti kai metepeita qelwn klhronomhsai thn eulogian apedokimasqh metanoiaV gar topon ouc euren kaiper meta dakruwn ekzhthsaV authn

17. scitote enim quoniam et postea cupiens hereditare benedictionem reprobatus est non enim invenit pænitentiæ locum quamquam cum lacrimis inquisisset eam

18. ou gar proselhluqate yhlafwmenw orei kai kekaumenw puri kai gnofw kai skotw kai quellh

18. non enim accessistis ad tractabilem et accensibilem ignem et turbinem et caliginem et procellam

19. kai salpiggoV hcw kai fwnh rhmatwn hV oi akousanteV parhthsanto mh prosteqhnai autoiV logon

19. et tubæ sonum et vocem verborum quam qui audierunt excusaverunt se ne eis fieret verbum

20. ouk eferon gar to diastellomenon kan qhrion qigh tou orouV liqobolhqhsetai h bolidi katatoxeuqhsetai

20. non enim portabant quod dicebatur et si bestia tetigerit montem lapidabitur

21. kai outwV foberon hn to fantazomenon mwshV eipen ekfoboV eimi kai entromoV

21. et ita terribile erat quod videbatur Moses dixit exterritus sum et tremebundus

22. alla proselhluqate siwn orei kai polei qeou zwntoV ierousalhm epouraniw kai muriasin aggelwn

22. sed accessistis ad Sion montem et civitatem Dei viventis Hierusalem cælestem et multorum milium angelorum frequentiæ

23. panhgurei kai ekklhsia prwtotokwn en ouranoiV apogegrammenwn kai krith qew pantwn kai pneumasin dikaiwn teteleiwmenwn

23. et ecclesiam primitivorum qui conscripti sunt in cælis et judicem omnium Deum et spiritus justorum perfectorum

24. kai diaqhkhV neaV mesith ihsou kai aimati rantismou kreittona lalounti para ton abel

24. et testamenti novi mediatorem Jesum et sanguinis sparsionem melius loquentem quam Abel

25. blepete mh paraithshsqe ton lalounta ei gar ekeinoi ouk efugon ton epi thV ghV paraithsamenoi crhmatizonta pollw mallon hmeiV oi ton ap ouranwn apostrefomenoi

25. videte ne recusetis loquentem si enim illi non effugerunt recusantes eum qui super terram loquebatur multo magis nos qui de cælis loquentem nobis avertimur

26. ou h fwnh thn ghn esaleusen tote nun de ephggeltai legwn eti apax egw seiw ou monon thn ghn alla kai ton ouranon

26. cujus vox movit terram tunc modo autem repromittit dicens adhuc semel ego movebo non solum terram sed et cælum

27. to de eti apax dhloi twn saleuomenwn thn metaqesin wV pepoihmenwn ina meinh ta mh saleuomena

27. quod autem adhuc semel dicit declarat mobilium translationem tamquam factorum ut maneant ea quæ sunt inmobilia

28. dio basileian asaleuton paralambanonteV ecwmen carin di hV latreuwmen euarestwV tw qew meta aidouV kai eulabeiaV

28. itaque regnum inmobile suscipientes habemus gratiam per quam serviamus placentes Deo cum metu et reverentia

29. kai gar o qeoV hmwn pur katanaliskon

29. etenim Deus noster ignis consumens est



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Footnotes:

12:1-2 - The author calls us to run the race of faith, throwing off every weight and sin. The example of Jesus, who endured the cross for the joy set before Him, is the perfect model of perseverance (see also Philippians 3:13-14 and 1 Corinthians 9:24-27).

12:5-6 - The author reminds Christians that God's discipline is proof of His love. Discipline is not punishment, but a sign that we belong to God, as His children (see also Proverbs 3:11-12 and Revelation 3:19).

12:14-17 - The exhortation to peace with all and to sanctification reminds us of the importance of purity and harmony within the Christian community. Bitterness should be avoided, as it can affect spiritual life (see also Matthew 5:9 and Ephesians 4:31-32).

12:22-24 - The arrival at Mount Zion, the city of the living God, symbolizes the new heavenly Jerusalem. This passage highlights the contrast between the fear of Mount Sinai and the joy of being in God's presence (see also Revelation 21:1-4 and Galatians 4:26).

12:28-29 - The author calls us to serve God with reverence and fear, reminding us that our God is a consuming fire. The kingdom God offers is unshakable, and we should live in gratitude (see also Revelation 11:15 and Philippians 4:4-7).

Verses related to Hebreus, 12:

Hebrews chapter 12 exhorts us to persevere in the race of faith. How to stay focused on Christ amid challenges? This encouraging text presents Jesus as the author and finisher of faith, urging believers to persevere in the face of divine discipline and hardship. The chapter contrasts Mount Sinai with Mount Zion, symbolizing the transition from the old to the new covenant. Topics such as holiness, peace, and gratitude are addressed, along with warnings against rejecting God's grace. Consider with us five biblical passages that amplify the vital lessons of this thought-provoking chapter.

Proverbs 3:11-12: "My son, do not reject the discipline of the Lord, nor be disgusted by his rebuke. For the Lord rebukes the one he loves, just as a father rebukes the son he loves." - Hebrews 12:5-6 cites this passage to explain the purpose of divine discipline.

Exodus 19:12-13: "You shall mark boundaries around the people, saying to them: Beware of climbing the mountain or touching its border; Everyone who touches the mountain will be killed. No one will lay a hand on him, but he will be stoned or shot; whether he be an animal or a man, he will not live. When the horn sounds for a long time, then they will go up to the mountain." - Hebrews 12:18-21 contrasts this experience at Mount Sinai with the new covenant.

Haggai 2:6: "For thus says the Lord of hosts: Once again, in a little while, I will shake the heavens, the earth, the sea and the dry land;" - Hebrews 12:26-27 cites this prophecy to talk about final judgment and the unshakable Kingdom.

Deuteronomy 4:24: "For the Lord your God is a consuming fire, a jealous God." - Hebrews 12:29 directly quotes this passage to emphasize God's holiness and judgment.

Isaiah 35:3: "Strengthen your weak hands and firm your wobbly knees." - Hebrews 12:12 seems to allude to this passage, encouraging believers to remain strong in faith.

FAQ:

What does it mean to "run with perseverance the race that is set before us"?

It means living a life of constant faith, keeping your eyes on Jesus even in the face of difficulties, and persevering to the end, following the example of the believers mentioned earlier. (Hebrews 12:1-2)

How should we handle God's discipline?

We should view God's discipline as proof of His love, for He disciplines us for our good, so that we may share in His holiness. (Hebrews 12:5-11)

What does it mean to "seek peace with all"?

It means living in harmony with others, seeking reconciliation, and cultivating a life of purity, so that no one falls short of God's grace. (Hebrews 12:14)

What is the "Mount Zion" mentioned in Hebrews 12?

Mount Zion represents the heavenly city, the place where God dwells, and is contrasted with Mount Sinai, where Moses received the Law, showing the superiority of the New Testament. (Hebrews 12:22-24)

Why should we be careful not to reject the God who speaks?

We must be careful not to reject God, for He now speaks through Jesus, and those who reject His message will face severe judgments, just as those who rejected Moses did. (Hebrews 12:25)


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