The Sacred BibleThe Gospel of Luke
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[Lucas 1]
[Luke 1]

{1:1} Quoniam quidem multi conati sunt ordinare narrationem, quæ in nobis completæ sunt, rerum:
{1:1} Since, indeed, many have attempted to set in order a narrative of the things that have been completed among us,

{1:2} sicut tradiderunt nobis, qui ab initio ipsi viderunt, et ministri fuerunt sermonis:
{1:2} just as they have been handed on to those of us who from the beginning saw the same and were ministers of the word,

{1:3} visum est et mihi, assecuto omnia a principio diligenter, ex ordine tibi scribere, optime Theophile,
{1:3} so it seemed good to me also, having diligently followed everything from the beginning, to write to you, in an orderly manner, most excellent Theophilus,

{1:4} ut cognoscas eorum verborum, de quibus eruditus es, veritatem.
{1:4} so that you might know the truthfulness of those words by which you have been instructed.

{1:5} Fuit in diebus Herodis, regis Iudææ, sacerdos quidam nomine Zacharias de vice Abia, et uxor illius de filiabus Aaron, et nomen eius Elisabeth.
{1:5} There was, in the days of Herod, king of Judea, a certain priest named Zechariah, of the section of Abijah, and his wife was of the daughters of Aaron, and her name was Elizabeth.

{1:6} Erant autem iusti ambo ante Deum, incedentes in omnibus mandatis, et iustificationibus Domini sine querela:
{1:6} Now they were both just before God, progressing in all of the commandments and the justifications of the Lord without blame.

{1:7} Et non erat illis filius eo quod esset Elisabeth sterilis, et ambo processissent in diebus suis.
{1:7} And they had no child, because Elizabeth was barren, and they both had become advanced in years.

{1:8} Factum est autem, cum sacerdotio fungeretur in ordine vicis suæ ante Deum,
{1:8} Then it happened that, when he was exercising the priesthood before God, in the order of his section,

{1:9} secundum consuetudinem sacerdotii, sorte exiit ut incensum poneret, ingressus in templum Domini:
{1:9} according to the custom of the priesthood, the lot fell so that he would offer incense, entering into the temple of the Lord.

{1:10} et omnis multitudo populi erat orans foris hora incensi.
{1:10} And the entire multitude of the people was praying outside, at the hour of incense.

{1:11} Apparuit autem illi Angelus Domini, stans a dextris altaris incensi.
{1:11} Then there appeared to him an Angel of the Lord, standing at the right of the altar of incense.

{1:12} Et Zacharias turbatus est videns, et timor irruit super eum.
{1:12} And upon seeing him, Zechariah was disturbed, and fear fell over him.

{1:13} Ait autem ad illum Angelus: Ne timeas Zacharia, quoniam exaudita est deprecatio tua: et uxor tua Elisabeth pariet tibi filium, et vocabis nomen eius Ioannem:
{1:13} But the Angel said to him: “Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth shall bear a son to you. And you shall call his name John.

{1:14} et erit gaudium tibi, et exultatio, et multi in nativitate eius gaudebunt:
{1:14} And there will be joy and exultation for you, and many will rejoice in his nativity.

{1:15} erit enim magnus coram Domino: et vinum, et siceram non bibet, et Spiritu Sancto replebitur adhuc ex utero matris suæ:
{1:15} For he will be great in the sight of the Lord, and he will not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb.

{1:16} et multos filiorum Israel convertet ad Dominum Deum ipsorum:
{1:16} And he will convert many of the sons of Israel to the Lord their God.

{1:17} et ipse præcedet ante illum in spiritu, et virtute Eliæ: ut convertat corda patrum in filios, et incredulos ad prudentiam iustorum, parare Domino plebem perfectam.
{1:17} And he will go before him with the spirit and power of Elijah, so that he may turn the hearts of the fathers to the sons, and the incredulous to the prudence of the just, so as to prepare for the Lord a completed people.”

{1:18} Et dixit Zacharias ad Angelum: Unde hoc sciam? Ego enim sum senex, et uxor mea processit in diebus suis.
{1:18} And Zechariah said to the Angel: “How may I know this? For I am elderly, and my wife is advanced in years.”

{1:19} Et respondens Angelus dixit ei: Ego sum Gabriel, qui asto ante Deum: et missus sum loqui ad te, et hæc tibi evangelizare.
{1:19} And in response, the Angel said to him: “I am Gabriel, who stands before God, and I have been sent to speak to you, and to proclaim these things to you.

{1:20} Et ecce eris tacens, et non poteris loqui usque in diem, quo hæc fiant, pro eo quod non credidisti verbis meis, quæ implebuntur in tempore suo.
{1:20} And behold, you will be silent and unable to speak, until the day on which these things shall be, because you have not believed my words, which will be fulfilled in their time.”

{1:21} Et erat plebs expectans Zachariam: et mirabantur quod tardaret ipse in templo.
{1:21} And the people were waiting for Zechariah. And they wondered why he was being delayed in the temple.

{1:22} Egressus autem non poterat loqui ad illos, et cognoverunt quod visionem vidisset in templo. Et ipse erat innuens illis, et permansit mutus.
{1:22} Then, when he came out, he was unable to speak to them. And they realized that he had seen a vision in the temple. And he was making signs to them, but he remained mute.

{1:23} Et factum est, ut impleti sunt dies officii eius abiit in domum suam:
{1:23} And it happened that, after the days of his office were completed, he went away to his house.

{1:24} post hos autem dies concepit Elisabeth uxor eius, et occultabat se mensibus quinque, dicens:
{1:24} Then, after those days, his wife Elizabeth conceived, and she hid herself for five months, saying:

{1:25} Quia sic fecit mihi Dominus in diebus, quibus respexit auferre opprobrium meum inter homines.
{1:25} “For the Lord did this for me, at the time when he decided to take away my reproach among men.”

{1:26} In mense autem sexto, missus est Angelus Gabriel a Deo in civitatem Galilææ, cui nomen Nazareth,
{1:26} Then, in the sixth month, the Angel Gabriel was sent by God, to a city of Galilee named Nazareth,

{1:27} ad Virginem desponsatam viro, cui nomen erat Ioseph, de domo David, et nomen virginis Maria.
{1:27} to a virgin betrothed to a man whose name was Joseph, of the house of David; and the name of the virgin was Mary.

{1:28} Et ingressus Angelus ad eam dixit: Ave gratia plena: Dominus tecum: Benedicta tu in mulieribus.
{1:28} And upon entering, the Angel said to her: “Hail, full of grace. The Lord is with you. Blessed are you among women.”

{1:29} Quæ cum audisset, turbata est in sermone eius, et cogitabat qualis esset ista salutatio.
{1:29} And when she had heard this, she was disturbed by his words, and she considered what kind of greeting this might be.

{1:30} Et ait Angelus ei: Ne timeas Maria, invenisti enim gratiam apud Deum.
{1:30} And the Angel said to her: “Do not be afraid, Mary, for you have found grace with God.

{1:31} Ecce concipies in utero, et paries filium, et vocabis nomen eius IESUM.
{1:31} Behold, you shall conceive in your womb, and you shall bear a son, and you shall call his name: JESUS.

{1:32} Hic erit magnus, et Filius Altissimi vocabitur, et dabit illi Dominus Deus sedem David patris eius: et regnabit in domo Iacob in æternum,
{1:32} He will be great, and he will be called the Son of the Most High, and the Lord God will give him the throne of David his father. And he will reign in the house of Jacob for eternity.

{1:33} et regni eius non erit finis.
{1:33} And his kingdom shall have no end.”

{1:34} Dixit autem Maria ad Angelum: Quomodo fiet istud, quoniam virum non cognosco?
{1:34} Then Mary said to the Angel, “How shall this be done, since I do not know man?”

{1:35} Et respondens Angelus dixit ei: Spiritus Sanctus superveniet in te, et virtus Altissimi obumbrabit tibi. Ideoque et quod nascetur ex te Sanctum, vocabitur Filius Dei.
{1:35} And in response, the Angel said to her: “The Holy Spirit will pass over you, and the power of the Most High will overshadow you. And because of this also, the Holy One who will be born of you shall be called the Son of God.

{1:36} Et ecce Elisabeth cognata tua, et ipsa concepit filium in senectute sua: et hic mensis sextus est illi, quæ vocatur sterilis:
{1:36} And behold, your cousin Elizabeth has herself also conceived a son, in her old age. And this is the sixth month for her who is called barren.

~ The word ‘cognata’ is a fairly broad term, even broader than the English word ‘cousins.’

{1:37} quia non erit impossibile apud Deum omne verbum.
{1:37} For no word will be impossible with God.”

{1:38} Dixit autem Maria: Ecce ancilla Domini, fiat mihi secundum verbum tuum. Et discessit ab illa Angelus.
{1:38} Then Mary said: “Behold, I am the handmaid of the Lord. Let it be done to me according to your word.” And the Angel departed from her.

{1:39} Exurgens autem Maria in diebus illis abiit in montana cum festinatione, in civitatem Iuda:
{1:39} And in those days, Mary, rising up, traveled quickly into the hill country, to a city of Judah.

{1:40} Et intravit in domum Zachariæ, et salutavit Elisabeth.
{1:40} And she entered into the house of Zechariah, and she greeted Elizabeth.

{1:41} Et factum est, ut audivit salutationem Mariæ Elisabeth, exultavit infans in utero eius, et repleta est Spiritu Sancto Elisabeth:
{1:41} And it happened that, as Elizabeth heard the greeting of Mary, the infant leaped in her womb, and Elizabeth was filled with the Holy Spirit.

{1:42} et exclamavit voce magna, et dixit: Benedicta tu inter mulieres, et benedictus fructus ventris tui.
{1:42} And she cried out with a loud voice and said: “Blessed are you among women, and blessed is the fruit of your womb.

{1:43} Et unde hoc mihi ut veniat mater Domini mei ad me?
{1:43} And how does this concern me, so that the mother of my Lord would come to me?

{1:44} Ecce enim ut facta est vox salutationis tuæ in auribus meis, exultavit in gaudio infans in utero meo.
{1:44} For behold, as the voice of your greeting came to my ears, the infant in my womb leaped for joy.

{1:45} Et beata, quæ credidisti, quoniam perficientur ea, quæ dicta sunt tibi a Domino.
{1:45} And blessed are you who believed, for the things that were spoken to you by the Lord shall be accomplished.”

~ Here Elizabeth prophecies that the things said to Mary by the Angel were truly from God and will certainly be fulfilled. The text does not say that Mary is blessed for believing that these things will come true. Instead, it says that Mary is blessed because these things will come true.

{1:46} Et ait Maria: Magnificat anima mea Dominum:
{1:46} And Mary said: “My soul magnifies the Lord.

{1:47} et exultavit spiritus meus in Deo salutari meo.
{1:47} And my spirit leaps for joy in God my Savior.

{1:48} Quia respexit humilitatem ancillæ suæ: ecce enim ex hoc beatam me dicent omnes generationes.
{1:48} For he has looked with favor on the humility of his handmaid. For behold, from this time, all generations shall call me blessed.

{1:49} Quia fecit mihi magna qui potens est: et sanctum nomen eius.
{1:49} For he who is great has done great things for me, and holy is his name.

{1:50} Et misericordia eius a progenie in progenies timentibus eum.
{1:50} And his mercy is from generation to generations for those who fear him.

{1:51} Fecit potentiam in brachio suo: dispersit superbos mente cordis sui.
{1:51} He has accomplished powerful deeds with his arm. He has scattered the arrogant in the intentions of their heart.

{1:52} Deposuit potentes de sede, et exaltavit humiles.
{1:52} He has deposed the powerful from their seat, and he has exalted the humble.

{1:53} Esurientes implevit bonis: et divites dimisit inanes.
{1:53} He has filled the hungry with good things, and the rich he has sent away empty.

{1:54} Suscepit Israel puerum suum, recordatus misericordiæ suæ.
{1:54} He has taken up his servant Israel, mindful of his mercy,

{1:55} Sicut locutus est ad patres nostros, Abraham, et semini eius in sæcula.
{1:55} just as he spoke to our fathers: to Abraham and to his offspring forever.”

{1:56} Mansit autem Maria cum illa quasi mensibus tribus: et reversa est in domum suam.
{1:56} Then Mary stayed with her for about three months. And she returned to her own house.

{1:57} Elisabeth autem impletum est tempus pariendi, et peperit filium.
{1:57} Now the time for Elizabeth to give birth arrived, and she brought forth a son.

{1:58} Et audierunt vicini, et cognati eius quia magnificavit Dominus misericordiam suam cum illa, et congratulabantur ei.
{1:58} And her neighbors and relatives heard that the Lord had magnified his mercy with her, and so they congratulated her.

{1:59} Et factum est in die octavo, venerunt circumcidere puerum, et vocabant eum nomine patris sui Zachariam.
{1:59} And it happened that, on the eighth day, they arrived to circumcise the boy, and they called him by his father’s name, Zechariah.

{1:60} Et respondens mater eius, dixit: Nequaquam, sed vocabitur Ioannes.
{1:60} And in response, his mother said: “Not so. Instead, he shall be called John.”

{1:61} Et dixerunt ad illam: Quia nemo est in cognatione tua, qui vocetur hoc nomine.
{1:61} And they said to her, “But there is no one among your relatives who is called by that name.”

{1:62} Innuebant autem patri eius, quem vellet vocari eum.
{1:62} Then they made signs to his father, as to what he wanted him to be called.

~ But the father could hear, if they had spoken to him. So the relatives were not wise.

{1:63} Et postulans pugillarem scripsit, dicens: Ioannes est nomen eius. Et mirati sunt universi.
{1:63} And requesting a writing tablet, he wrote, saying: “His name is John.” And they all wondered.

{1:64} Apertum est autem illico os eius, et lingua eius, et loquebatur benedicens Deum.
{1:64} Then, at once, his mouth was opened, and his tongue loosened, and he spoke, blessing God.

{1:65} Et factus est timor super omnes vicinos eorum: et super omnia montana Iudææ divulgabantur omnia verba hæc:
{1:65} And fear fell upon all of their neighbors. And all these words were made known throughout all the hill country of Judea.

{1:66} et posuerunt omnes, qui audierant in corde suo, dicentes: Quis, putas, puer iste erit? Etenim manus Domini erat cum illo.
{1:66} And all those who heard it stored it up in their heart, saying: “What do you think this boy will be?” And indeed, the hand of the Lord was with him.

{1:67} Et Zacharias pater eius repletus est Spiritu Sancto: et prophetavit, dicens:
{1:67} And his father Zechariah was filled with the Holy Spirit. And he prophesied, saying:

{1:68} Benedictus Dominus Deus Israel, quia visitavit, et fecit redemptionem plebis suæ:
{1:68} “Blessed is the Lord God of Israel. For he has visited and has wrought the redemption of his people.

{1:69} Et erexit cornu salutis nobis: in domo David pueri sui.
{1:69} And he has raised up a horn of salvation for us, in the house of David his servant,

{1:70} Sicut locutum est per os sanctorum, qui a sæculo sunt, prophetarum eius:
{1:70} just as he spoke by the mouth of his holy Prophets, who are from ages past:

{1:71} Salutem ex inimicis nostris, et de manu omnium, qui oderunt nos:
{1:71} salvation from our enemies, and from the hand of all those who hate us,

{1:72} Ad faciendam misericordiam cum patribus nostris: et memorari testamenti sui sancti.
{1:72} to accomplish mercy with our fathers, and to call to mind his holy testament,

{1:73} Iusiurandum, quod iuravit ad Abraham patrem nostrum, daturum se nobis:
{1:73} the oath, which he swore to Abraham, our father, that he would grant to us,

{1:74} Ut sine timore, de manu inimicorum nostrorum liberati, serviamus illi.
{1:74} so that, having been freed from the hand of our enemies, we may serve him without fear,

{1:75} In sanctitate, et iustitia coram ipso, omnibus diebus nostris.
{1:75} in holiness and in justice before him, throughout all our days.

{1:76} Et tu puer, propheta Altissimi vocaberis: præibis enim ante faciem Domini parare vias eius:
{1:76} And you, child, shall be called the prophet of the Most High. For you will go before the face of the Lord: to prepare his ways,

{1:77} Ad dandam scientiam salutis plebi eius: in remissionem peccatorum eorum:
{1:77} to give knowledge of salvation to his people for the remission of their sins,

{1:78} Per viscera misericordiæ Dei nostri: in quibus visitavit nos, oriens ex alto:
{1:78} through the heart of the mercy of our God, by which, descending from on high, he has visited us,

{1:79} Illuminare his, qui in tenebris, et in umbra mortis sedent: ad dirigendos pedes nostros in viam pacis.
{1:79} to illuminate those who sit in darkness and in the shadow of death, and to direct our feet in the way of peace.”

{1:80} Puer autem crescebat, et confortabatur spiritu: et erat in desertis usque in diem ostensionis suæ ad Israel.
{1:80} And the child grew, and he was strengthened in spirit. And he was in the wilderness, until the day of his manifestation to Israel.

[Lucas 2]
[Luke 2]

{2:1} Factum est autem in diebus illis, exiit edictum a Cæsare Augusto ut describeretur universus orbis.
{2:1} And it happened in those days that a decree went out from Caesar Augustus, so that the whole world would be enrolled.

{2:2} Hæc descriptio prima, facta est a præside Syriæ Cyrino:
{2:2} This was the first enrollment; it was made by the ruler of Syria, Quirinius.

{2:3} et ibant omnes ut profiterentur singuli in suam civitatem.
{2:3} And all went to be declared, each one to his own city.

{2:4} Ascendit autem et Ioseph a Galilæa de civitate Nazareth in Iudæam in civitatem David, quæ vocatur Bethlehem: eo quod esset de domo, et familia David,
{2:4} Then Joseph also ascended from Galilee, from the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David,

{2:5} ut profiteretur cum Maria desponsata sibi uxore prægnante.
{2:5} in order to be declared, with Mary his espoused wife, who was with child.

{2:6} Factum est autem, cum essent ibi, impleti sunt dies ut pareret.
{2:6} Then it happened that, while they were there, the days were completed, so that she would give birth.

{2:7} Et peperit filium suum primogenitum, et pannis eum involvit, et reclinavit eum in præsepio: quia non erat eis locus in diversorio.
{2:7} And she brought forth her firstborn son. And she wrapped him in swaddling clothes and laid him in a manger, because there was no room for them at the inn.

{2:8} Et pastores erant in regione eadem vigilantes, et custodientes vigilias noctis super gregem suum.
{2:8} And there were shepherds in the same region, being vigilant and keeping watch in the night over their flock.

{2:9} Et ecce Angelus Domini stetit iuxta illos, et claritas Dei circumfulsit illos, et timuerunt timore magno.
{2:9} And behold, an Angel of the Lord stood near them, and the brightness of God shone around them, and they were struck with a great fear.

{2:10} Et dixit illis Angelus: Nolite timere: ecce enim evangelizo vobis gaudium magnum, quod erit omni populo:
{2:10} And the Angel said to them: “Do not be afraid. For, behold, I proclaim to you a great joy, which will be for all the people.

{2:11} quia natus est vobis hodie Salvator, qui est Christus Dominus in civitate David.
{2:11} For today a Savior has been born for you in the city of David: he is Christ the Lord.

{2:12} Et hoc vobis signum: Invenietis infantem pannis involutum, et positum in præsepio.
{2:12} And this will be a sign for you: you will find the infant wrapped in swaddling clothes and lying in a manger.”

{2:13} Et subito facta est cum Angelo multitudo militiæ cælestis laudantium Deum, et dicentium:
{2:13} And suddenly there was with the Angel a multitude of the celestial army, praising God and saying,

{2:14} Gloria in altissimis Deo, et in terra pax hominibus bonæ voluntatis.
{2:14} “Glory to God in the highest, and on earth peace to men of good will.”

{2:15} Et factum est, ut discesserunt ab eis Angeli in cælum: pastores loquebantur ad invicem: Transeamus usque Bethlehem, et videamus hoc verbum, quod factum est, quod Dominus ostendit nobis.
{2:15} And it happened that, when the Angels had departed from them into heaven, the shepherds said to one another, “Let us cross over to Bethlehem and see this word, which has happened, which the Lord has revealed to us.”

{2:16} Et venerunt festinantes: et invenerunt Mariam, et Ioseph, et infantem positum in præsepio.
{2:16} And they went quickly. And they found Mary and Joseph; and the infant was lying in a manger.

{2:17} Videntes autem cognoverunt de verbo, quod dictum erat illis de puero hoc.
{2:17} Then, upon seeing this, they understood the word that had been spoken to them about this boy.

{2:18} Et omnes, qui audierunt, mirati sunt: et de his, quæ dicta erant a pastoribus ad ipsos.
{2:18} And all who heard it were amazed by this, and by those things which were told to them by the shepherds.

{2:19} Maria autem conservabat omnia verba hæc, conferens in corde suo.
{2:19} But Mary kept all these words, pondering them in her heart.

{2:20} Et reversi sunt pastores glorificantes, et laudantes Deum in omnibus, quæ audierant, et viderant sicut dictum est ad illos.
{2:20} And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, just as it was told to them.

{2:21} Et postquam consummati sunt dies octo ut circumcideretur puer: vocatum est nomen eius Iesus, quod vocatum est ab Angelo priusquam in utero conciperetur.
{2:21} And after eight days were ended, so that the boy would be circumcised, his name was called JESUS, just as he was called by the Angel before he was conceived in the womb.

{2:22} Et postquam impleti sunt dies purgationis eius secundum legem Moysi, tulerunt illum in Ierusalem, ut sisterent eum Domino,
{2:22} And after the days of her purification were fulfilled, according to the law of Moses, they brought him to Jerusalem, in order to present him to the Lord,

{2:23} sicut scriptum est in lege Domini: Quia omne masculinum adaperiens vulvam, sanctum Domino vocabitur.
{2:23} just as it is written in the law of the Lord, “For every male opening the womb shall be called holy to the Lord,”

{2:24} Et ut darent hostiam secundum quod dictum est in lege Domini par turturum, aut duos pullos columbarum.
{2:24} and in order to offer a sacrifice, according to what is said in the law of the Lord, “a pair of turtledoves or two young pigeons.”

{2:25} Et ecce homo erat in Ierusalem, cui nomen Simeon, et homo iste iustus, et timoratus, expectans consolationem Israel, et Spiritus Sanctus erat in eo.
{2:25} And behold, there was a man in Jerusalem, whose name was Simeon, and this man was just and God-fearing, awaiting the consolation of Israel. And the Holy Spirit was with him.

{2:26} Et responsum acceperat a Spiritu Sancto, non visurum se mortem, nisi prius videret Christum Domini.
{2:26} And he had received an answer from the Holy Spirit: that he would not see his own death before he had seen the Christ of the Lord.

{2:27} Et venit in Spiritu in templum. Et cum inducerent puerum Iesum parentes eius, ut facerent secundum consuetudinem legis pro eo:
{2:27} And he went with the Spirit to the temple. And when the child Jesus was brought in by his parents, in order to act on his behalf according to the custom of the law,

{2:28} et ipse accepit eum in ulnas suas, et benedixit Deum, et dixit:
{2:28} he also took him up, into his arms, and he blessed God and said:

{2:29} Nunc dimittis servum tuum Domine, secundum verbum tuum in pace:
{2:29} “Now you may dismiss your servant in peace, O Lord, according to your word.

{2:30} Quia viderunt oculi mei salutare tuum,
{2:30} For my eyes have seen your salvation,

{2:31} quod parasti ante faciem omnium populorum:
{2:31} which you have prepared before the face of all peoples:

{2:32} Lumen ad revelationem gentium, et gloriam plebis tuæ Israel.
{2:32} the light of revelation to the nations and the glory of your people Israel.”

{2:33} Et erat pater eius et mater mirantes super his, quæ dicebantur de illo.
{2:33} And his father and mother were wondering over these things, which were spoken about him.

{2:34} Et benedixit illis Simeon, et dixit ad Mariam matrem eius: Ecce positus est hic in ruinam, et in resurrectionem multorum in Israel: et in signum, cui contradicetur:
{2:34} And Simeon blessed them, and he said to his mother Mary: “Behold, this one has been set for the ruin and for the resurrection of many in Israel, and as a sign which will be contradicted.

{2:35} et tuam ipsius animam pertransibit gladius ut revelentur ex multis cordibus cogitationes.
{2:35} And a sword will pass through your own soul, so that the thoughts of many hearts may be revealed.”

{2:36} Et erat Anna prophetissa, filia Phanuel, de tribu Aser: hæc processerat in diebus multis, et vixerat cum viro suo annis septem a virginitate sua.
{2:36} And there was a prophetess, Anna, a daughter of Phanuel, from the tribe of Asher. She was very advanced in years, and she had lived with her husband for seven years from her virginity.

{2:37} Et hæc vidua usque ad annos octoginta quattuor: quæ non discedebat de templo, ieiuniis, et obsecrationibus serviens nocte, ac die.
{2:37} And then she was a widow, even to her eighty-fourth year. And without departing from the temple, she was a servant to fasting and prayer, night and day.

{2:38} Et hæc, ipsa hora superveniens, confitebatur Domino: et loquebatur de illo omnibus, qui expectabant redemptionem Israel.
{2:38} And entering at the same hour, she confessed to the Lord. And she spoke about him to all who were awaiting the redemption of Israel.

~ In this context, ‘confess to the Lord’ means that she gave thanks to the Lord; it also has the connotation of acknowledging the works and blessings of the Lord.

{2:39} Et ut perfecerunt omnia secundum legem Domini, reversi sunt in Galilæam in civitatem suam Nazareth.
{2:39} And after they had performed all things according to the law of the Lord, they returned to Galilee, to their city, Nazareth.

{2:40} Puer autem crescebat, et confortabatur plenus sapientia, et gratia Dei erat in illo.
{2:40} Now the child grew, and he was strengthened with the fullness of wisdom. And the grace of God was in him.

{2:41} Et ibant parentes eius per omnes annos in Ierusalem, in die sollemni Paschæ.
{2:41} And his parents went every year to Jerusalem, at the time of the solemnity of Passover.

{2:42} Et cum factus esset annorum duodecim, ascendentibus illis Ierosolymam secundum consuetudinem diei festi,
{2:42} And when he had become twelve years old, they ascended to Jerusalem, according to the custom of the feast day.

{2:43} consummatisque diebus, cum redirent, remansit puer Iesus in Ierusalem, et non cognoverunt parentes eius.
{2:43} And having completed the days, when they returned, the boy Jesus remained in Jerusalem. And his parents did not realize this.

{2:44} Existimantes autem illum esse in comitatu, venerunt iter diei, et requirebant eum inter cognatos, et notos.
{2:44} But, supposing that he was in the company, they went a day’s journey, seeking him among their relatives and acquaintances.

{2:45} Et non invenientes, regressi sunt in Ierusalem, requirentes eum.
{2:45} And not finding him, they returned to Jerusalem, seeking him.

{2:46} Et factum est, post triduum invenerunt illum in templo sedentem in medio doctorum, audientem illos, et interrogantem eos.
{2:46} And it happened that, after three days, they found him in the temple, sitting in the midst of the doctors, listening to them and questioning them.

{2:47} Stupebant autem omnes, qui eum audiebant, super prudentia, et responsis eius.
{2:47} But all who listened to him were astonished over his prudence and his responses.

{2:48} Et videntes admirati sunt. Et dixit mater eius ad illum: Fili, quid fecisti nobis sic? Ecce pater tuus, et ego dolentes quærebamus te.
{2:48} And upon seeing him, they wondered. And his mother said to him: “Son, why have you acted this way toward us? Behold, your father and I were seeking you in sorrow.”

{2:49} Et ait ad illos: Quid est quod me quærebatis? Nesciebatis quia in his, quæ Patris mei sunt, oportet me esse?
{2:49} And he said to them: “How is it that you were seeking me? For did you not know that it is necessary for me to be in these things which are of my Father?”

~ This verse is translated more literally than most translations; I think that, in this case, the more literal translation is at once both more obscure, but more profound.

{2:50} Et ipsi non intellexerunt verbum, quod locutus est ad eos.
{2:50} And they did not understand the word that he spoke to them.

{2:51} Et descendit cum eis, et venit Nazareth: et erat subditus illis. Et mater eius conservabat omnia verba hæc in corde suo.
{2:51} And he descended with them and went to Nazareth. And he was subordinate to them. And his mother kept all these words in her heart.

{2:52} Et Iesus proficiebat sapientia, et ætate, et gratia apud Deum, et homines.
{2:52} And Jesus advanced in wisdom, and in age, and in grace, with God and men.

[Lucas 3]
[Luke 3]

{3:1} Anno autem quintodecimo imperii Tiberii Cæsaris, procurante Pontio Pilato Iudæam, tetrarcha autem Galiææ Herode, Philippo autem fratre eius tetrarcha Iturææ, et Trachonitidis regionis, et Lysania Abilinæ tetrarcha,
{3:1} Then, in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being procurator of Judea, and Herod tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias tetrarch of Abilene,

{3:2} sub principibus sacerdotum Anna, et Caipha: factum est verbum Domini super Ioannem, Zachariæ filium, in deserto.
{3:2} under the high priests Annas and Caiaphas: the word of the Lord came to John, the son of Zechariah, in the wilderness.

{3:3} Et venit in omnem regionem Iordanis, prædicans baptismum pœnitentiæ in remissionem peccatorum,
{3:3} And he went into the entire region of the Jordan, preaching a baptism of repentance for the remission of sins,

{3:4} sicut scriptum est in libro sermonum Isaiæ prophetæ: Vox clamantis in deserto: Parate viam Domini: rectas facite semitas eius:
{3:4} just as it has been written in the book of the sermons of the prophet Isaiah: “The voice of one crying out in the wilderness: Prepare the way of the Lord. Make straight his paths.

{3:5} omnis vallis implebitur: et omnis mons, et collis humiliabitur: et erunt prava in directa: et aspera in vias planas:
{3:5} Every valley shall be filled, and every mountain and hill shall be brought low. And what is crooked shall be made straight. And the rough paths shall be made into level ways.

{3:6} et videbit omnis caro salutare Dei.
{3:6} And all flesh shall see the salvation of God.”

{3:7} Dicebat ergo ad turbas quæ exibant ut baptizarentur ab ipso: Genimina viperarum! Quis ostendit vobis fugere a ventura ira?
{3:7} Therefore, he said to the crowd that went out in order to be baptized by him: “You progeny of vipers! Who told you to flee from the approaching wrath?

{3:8} Facite ergo fructus dignos pœnitentiæ: et ne cœperitis dicere: Patrem habemus Abraham. Dico enim vobis quia potens est Deus de lapidibus istis suscitare filios Abrahæ.
{3:8} So then, produce fruits worthy of repentance. And do not begin to say, ‘We have Abraham as our father.’ For I tell you that God has the power to raise up sons to Abraham from these stones.

{3:9} Iam enim securis ad radicem arborum posita est. Omnis ergo arbor non faciens fructum bonum, excidetur, et in ignem mittetur.
{3:9} For even now the axe has been placed at the root of the trees. Therefore, every tree that does not produce good fruit shall be cut down and cast into the fire.”

{3:10} Et interrogabant eum turbæ, dicentes: Quid ergo faciemus?
{3:10} And the crowed was questioning him, saying, “What then should we do?”

{3:11} Respondens autem dicebat illis: Qui habet duas tunicas, det non habenti: et qui habet escas, similiter faciat.
{3:11} But in response, he said to them: “Whoever has two coats, let him give to those who do not have. And whoever has food, let him act similarly.”

{3:12} Venerunt autem et publicani ut baptizarentur, et dixerunt ad illum: Magister, quid faciemus?
{3:12} Now the tax collectors also came to be baptized, and they said to him, “Teacher, what should we do?”

{3:13} At ille dixit ad eos: Nihil amplius, quam quod constitutum est vobis, faciatis.
{3:13} But he said to them, “You should do nothing more than what has been appointed to you.”

{3:14} Interrogabant autem eum et milites, dicentes: Quid faciemus et nos? Et ait illis: Neminem concutiatis, neque calumniam faciatis: et contenti estote stipendiis vestris.
{3:14} Then the soldiers also questioned him, saying, “And what should we do?” And he said to them: “You should strike no one, and you should not make false accusations. And be content with your pay.”

{3:15} Existimante autem populo, et cogitantibus omnibus in cordibus suis de Ioanne, ne forte ipse esset Christus:
{3:15} Now all were thinking about John in their hearts, and the people were supposing that perhaps he might be the Christ.

{3:16} respondit Ioannes, dicens omnibus: Ego quidem aqua baptizo vos: veniet autem fortior me, cuius non sum dignus solvere corigiam calceamentorum eius: ipse vos baptizabit in Spiritu Sancto, et igni:
{3:16} John responded by saying to everyone: “Indeed, I baptize you with water. But there will arrive one stronger than me, the laces of whose shoes I am not worthy to loosen. He will baptize you in the Holy Spirit, and with fire.

{3:17} cuius ventilabrum in manu eius, et purgabit aream suam, et congregabit triticum in horreum suum, paleas autem comburet igni inextinguibili.
{3:17} His winnowing fan is in his hand. And he will purify his threshing floor. And he will gather the wheat into the barn. But the chaff he will burn with unquenchable fire.”

{3:18} Multa quidem, et alia exhortans evangelizabat populo.
{3:18} Indeed, he also proclaimed many other things, exhorting the people.

{3:19} Herodes autem tetrarcha cum corriperetur ab illo de Herodiade uxore fratris sui, et de omnibus malis, quæ fecit Herodes,
{3:19} But Herod the tetrarch, when he was corrected by him concerning Herodias, his brother’s wife, and concerning all the evils that Herod had done,

{3:20} adiecit et hoc super omnia, et inclusit Ioannem in carcere.
{3:20} added this also, above all else: that he confined John to prison.

{3:21} Factum est autem cum baptizaretur omnis populus, et Iesu baptizato, et orante, apertum est cælum:
{3:21} Now it happened that, when all the people were being baptized, Jesus was baptized; and as he was praying, heaven was opened.

{3:22} et descendit Spiritus Sanctus corporali specie sicut columba in ipsum: et vox de cælo facta est: Tu es filius meus dilectus, in te complacui mihi.
{3:22} And the Holy Spirit, in a corporal appearance like a dove, descended upon him. And a voice came from heaven: “You are my beloved Son. In you, I am well pleased.”

{3:23} Et ipse Iesus erat incipiens quasi annorum triginta, ut putabatur, filius Ioseph, qui fuit Heli, qui fuit Mathat,
{3:23} And Jesus himself was beginning to be about thirty years old, being (as it was supposed) the son of Joseph, who was of Heli, who was of Matthat,

~ The word ‘incipiens’ is accusative, not ablative. So this verse does not say, ‘Jesus was, in the beginning (of his ministry) about thirty years old....’ Rather, it says, ‘Jesus was beginning (to be) about thirty years of age....’ In other words, he was not yet, but about to be, thirty years old.

{3:24} qui fuit Levi, qui fuit Melchi, qui fuit Ianne, qui fuit Ioseph,
{3:24} who was of Levi, who was of Melchi, who was of Jannai, who was of Joseph,

{3:25} qui fuit Mathathiæ, qui fuit Amos, qui fuit Nahum, qui fuit Hesli, qui fuit Nagge,
{3:25} who was of Mattathias, who was of Amos, who was of Nahum, who was of Esli, who was of Naggai,

{3:26} qui fuit Mahath, qui fuit Mathathiæ, qui fuit Semei, qui fuit Ioseph, qui fuit Iuda,
{3:26} who was of Maath, who was of Mattathias, who was of Semein, who was of Josech, who was of Joda,

{3:27} qui fuit Ioanna, qui fuit Resa, qui fuit Zorobabel, qui fuit Salatheil, qui fuit Neri,
{3:27} who was of Joanan, who was of Rhesa, who was of Zerubbabel, who was of Shealtiel, who was of Neri,

{3:28} qui fuit Melchi, qui fuit Addi, qui fuit Cosan, qui fuit Elmadan, qui fuit Her,
{3:28} who was of Melchi, who was of Addi, who was of Cosam, who was of Elmadam, who was of Er,

{3:29} qui fuit Iesu, qui fuit Eliezer, qui fuit Iorim, qui fuit Mathat, qui fuit Levi,
{3:29} who was of Joshua, who was of Eliezer, who was of Jorim, who was of Matthat, who was of Levi,

{3:30} qui fuit Simeon, qui fuit Iuda, qui fuit Ioseph, qui fuit Iona, qui fuit Eliakim,
{3:30} who was of Simeon, who was of Judah, who was of Joseph, who was of Jonam, who was of Eliakim,

{3:31} qui fuit Melea, qui fuit Menna, qui fuit Mathatha, qui fuit Natham, qui fuit David,
{3:31} who was of Melea, who was of Menna, who was of Mattatha, who was of Nathan, who was of David,

{3:32} qui fuit Iesse, qui fuit Obed, qui fuit Booz, qui fuit Salmon, qui fuit Naasson,
{3:32} who was of Jesse, who was of Obed, who was of Boaz, who was of Salmon, who was of Nahshon,

{3:33} qui fuit Aminadab, qui fuit Aram, qui fuit Esron, qui fuit Phares, qui fuit Iudæ,
{3:33} who was of Amminadab, who was of Aram, who was of Hezron, who was of Perez, who was of Judah,

{3:34} qui fuit Iacob, qui fuit Isaac, qui fuit Abrahæ, qui fuit Thare, qui fuit Nachor,
{3:34} who was of Jacob, who was of Isaac, who was of Abraham, who was of Terah, who was of Nahor,

{3:35} qui fuit Sarug, qui fuit Ragau, qui fuit Phaleg, qui fuit Heber, qui fuit Sale,
{3:35} who was of Serug, who was of Reu, who was of Peleg, who was of Eber, who was of Shelah,

{3:36} qui fuit Cainan, qui fuit Arphaxad, qui fuit Sem, qui fuit Noe, qui fuit Lamech,
{3:36} who was of Cainan, who was of Arphaxad, who was of Shem, who was of Noah, who was of Lamech,

{3:37} qui fuit Methusale, qui fuit Henoch, qui fuit Iared, qui fuit Malaleel, qui fuit Cainan,
{3:37} who was of Methuselah, who was of Enoch, who was of Jared, who was of Mahalalel, who was of Cainan,

{3:38} qui fuit Henos, qui fuit Seth, qui fuit Adam, qui fuit Dei.
{3:38} who was of Enos, who was of Seth, who was of Adam, who was of God.

[Lucas 4]
[Luke 4]

{4:1} Iesus autem plenus Spiritu Sancto regressus est a Iordane: et agebatur a Spiritu in desertum
{4:1} And Jesus, filled with the Holy Spirit, returned from the Jordan. And he was urged by the Spirit into the wilderness

{4:2} diebus quadraginta, et tentabatur a diabolo. Et nihil manducavit in diebus illis: et consummatis illis esuriit.
{4:2} for forty days, and he was tested by the devil. And he ate nothing in those days. And when they were completed, he was hungry.

{4:3} Dixit autem illi diabolus: Si Filius Dei es, dic lapidi huic ut panis fiat.
{4:3} Then the devil said to him, “If you are the Son of God, speak to this stone, so that it may be made into bread.”

{4:4} Et respondit ad illum Iesus: Scriptum est: Quia non in solo pane vivit homo, sed in omni verbo Dei.
{4:4} And Jesus answered him, “It is written: ‘Man shall not live by bread alone, but by every word of God.’ ”

{4:5} Et duxit illum diabolus in montem excelsum, et ostendit illi omnia regna orbis terræ in momento temporis,
{4:5} And the devil led him onto a high mountain, and he showed him all the kingdoms of the world in a moment of time,

{4:6} et ait illi: Tibi dabo potestatem hanc universam, et gloriam illorum: quia mihi tradita sunt: et cui volo do illa.
{4:6} and he said to him: “To you, I will give all this power, and its glory. For they have been handed over to me, and I give them to whomever I wish.

~ Eventually, in the distant future, the devil will make the same offer to the Antichrist, who will accept the offer. But during the time of Jesus Christ, the devil did not know if He was the true Son of God or not, for fallen angels, despite their powerful intellect, cannot understand certain things of faith, because they lack grace and faith.

{4:7} Tu ergo si adoraveris coram me, erunt tua omnia.
{4:7} Therefore, if you will worship before me, all will be yours.”

{4:8} Et respondens Iesus, dixit illi: Scriptum est: Dominum Deum tuum adorabis, et illi soli servies.
{4:8} And in response, Jesus said to him: “It is written: ‘You shall worship the Lord your God, and you shall serve him alone.’ ”

{4:9} Et duxit illum in Ierusalem, et statuit eum super pinnam templi, et dixit illi: Si Filius Dei es, mitte te hinc deorsum.
{4:9} And he brought him to Jerusalem, and he set him on the parapet of the temple, and he said to him: “If you are the Son of God, cast yourself down from here.

{4:10} Scriptum est enim quod Angelis suis mandavit de te, ut conservent te:
{4:10} For it is written that he has given his Angels charge over you, so that they may guard you,

{4:11} et quia in manibus tollent te, ne forte offendas ad lapidem pedem tuum.
{4:11} and so that they may take you into their hands, lest perhaps you may hurt your foot against a stone.”

{4:12} Et respondens Iesus, ait illi: Dictum est: Non tentabis Dominum Deum tuum.
{4:12} And in response, Jesus said to him, “It is said: ‘You shall not tempt the Lord your God.’ ”

{4:13} Et consummata omni tentatione, diabolus recessit ab illo, usque ad tempus.
{4:13} And when all the temptation was completed, the devil withdrew from him, until a time.

{4:14} Et regressus est Iesus in virtute Spiritus in Galilæam, et fama exiit per universam regionem de illo.
{4:14} And Jesus returned, in the power of the Spirit, into Galilee. And his fame spread throughout the entire region.

{4:15} Et ipse docebat in synagogis eorum, et magnificabatur ab omnibus.
{4:15} And he taught in their synagogues, and he was magnified by everyone.

{4:16} Et venit Nazareth, ubi erat nutritus, et intravit secundum consuetudinem suam die Sabbati in synagogam, et surrexit legere.
{4:16} And he went to Nazareth, where he had been raised. And he entered into the synagogue, according to his custom, on the Sabbath day. And he rose up to read.

{4:17} Et traditus est illi liber Isaiæ prophetæ. Et ut revolvit librum, invenit locum ubi scriptum erat:
{4:17} And the book of the prophet Isaiah was handed to him. And as he unrolled the book, he found the place where it was written:

{4:18} Spiritus Domini super me: propter quod unxit me, evangelizare pauperibus misit me, sanare contritos corde,
{4:18} “The Spirit of the Lord is upon me; because of this, he has anointed me. He has sent me to evangelize the poor, to heal the contrite of heart,

{4:19} prædicare captivis remissionem, et cæcis visum, dimittere confractos in remissionem, prædicare annum Domini acceptum, et diem retributionis.
{4:19} to preach forgiveness to captives and sight to the blind, to release the broken into forgiveness, to preach the acceptable year of the Lord and the day of retribution.”

{4:20} Et cum plicuisset librum, reddit ministro, et sedit. Et omnium in synagoga oculi erant intendentes in eum.
{4:20} And when he had rolled up the book, he returned it to the minister, and he sat down. And the eyes of everyone in the synagogue were fixed on him.

{4:21} Cœpit autem dicere ad illos: Quia hodie impleta est hæc scriptura in auribus vestris.
{4:21} Then he began to say to them, “On this day, this scripture has been fulfilled in your hearing.”

{4:22} Et omnes testimonium illi dabant: et mirabantur in verbis gratiæ, quæ procedebant de ore ipsius, et dicebant: Nonne hic est filius Ioseph?
{4:22} And everyone gave testimony to him. And they wondered at the words of grace that proceeded from his mouth. And they said, “Is this not the son of Joseph?”

{4:23} Et ait illis: Utique dicetis mihi hanc similitudinem: Medice cura teipsum: quanta audivimus facta in Capharnaum, fac et hic in patria tua.
{4:23} And he said to them: “Certainly, you will recite to me this saying, ‘Physician, heal yourself.’ The many great things that we have heard were done in Capernaum, do here also in your own country.”

{4:24} Ait autem: Amen dico vobis, quia nemo propheta acceptus est in patria sua.
{4:24} Then he said: “Amen I say to you, that no prophet is accepted in his own country.

{4:25} In veritate dico vobis, multæ viduæ erant in diebus Eliæ in Israel, quando clausum est cælum annis tribus, et mensibus sex: cum facta esset fames magna in omni terra:
{4:25} In truth, I say to you, there were many widows in the days of Elijah in Israel, when the heavens were closed for three years and six months, when a great famine had occurred throughout the entire land.

{4:26} et ad nullam illarum missus est Elias, nisi in Sarepta Sidoniæ, ad mulierem viduam.
{4:26} And to none of these was Elijah sent, except to Zarephath of Sidon, to a woman who was a widow.

{4:27} Et multi leprosi erant in Israel sub Elisæo propheta: et nemo eorum mundatus est nisi Naaman Syrus.
{4:27} And there were many lepers in Israel under the prophet Elisha. And none of these was cleansed, except Naaman the Syrian.”

{4:28} Et repleti sunt omnes in synagoga ira, hæc audientes.
{4:28} And all those in the synagogue, upon hearing these things, were filled with anger.

{4:29} Et surrexerunt, et eiecerunt illum extra civitatem: et duxerunt illum usque ad supercilium montis, super quem civitas illorum erat ædificata ut præcipitarent eum.
{4:29} And they rose up and drove him beyond the city. And they brought him all the way to the edge of the mount, upon which their city had been built, so that they might throw him down violently.

{4:30} Ipse autem transiens per medium illorum, ibat.
{4:30} But passing through their midst, he went away.

{4:31} Et descendit in Capharnaum civitatem Galilææ, ibique docebat illos Sabbatis.
{4:31} And he descended to Capernaum, a city of Galilee. And there he taught them on the Sabbaths.

{4:32} Et stupebant in doctrina eius, quia in potestate erat sermo ipsius.
{4:32} And they were astonished at his doctrine, for his word was spoken with authority.

{4:33} Et in synagoga erat homo habens dæmonium immundum, et exclamavit voce magna,
{4:33} And in the synagogue, there was a man who had an unclean demon, and he cried out with a loud voice,

{4:34} dicens: Sine, quid nobis, et tibi Iesu Nazarene? Venisti perdere nos? scio te quis sis, Sanctus Dei.
{4:34} saying: “Let us alone. What are we to you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God.”

{4:35} Et increpavit illum Iesus, dicens: Obmutesce, et exi ab eo. Et cum proiecisset illum dæmonium in medium, exiit ab illo, nihilque illum nocuit.
{4:35} And Jesus rebuked him, saying, “Be silent and depart from him.” And when the demon had thrown him into their midst, he departed from him, and he no longer harmed him.

{4:36} Et factus est pavor in omnibus, et colloquebantur ad invicem, dicentes: Quod est hoc verbum? Quia in potestate et virtute imperat immundis spiritibus, et exeunt.
{4:36} And fear fell over them all. And they discussed this among themselves, saying: “What is this word? For with authority and power he commands the unclean spirits, and they depart.”

{4:37} Et divulgabatur fama de illo in omnem locum regionis.
{4:37} And his fame spread to every place in the region.

{4:38} Surgens autem Iesus de synagoga, introivit in domum Simonis. Socrus autem Simonis tenebatur magnis febribus: et rogaverunt illum pro ea.
{4:38} Then Jesus, rising up from the synagogue, entered into the house of Simon. Now Simon’s mother-in-law was in the grip of a severe fever. And they petitioned him on her behalf.

{4:39} Et stans super illam imperavit febri: et dimisit illam. Et continuo surgens, ministrabat illis.
{4:39} And standing over her, he commanded the fever, and it left her. And promptly rising up, she ministered to them.

{4:40} Cum autem sol occidisset: omnes, qui habebant infirmos variis languoribus, ducebant illos ad eum. At ille singulis manus imponens, curabat eos.
{4:40} Then, when the sun had set, all those who had anyone afflicted with various diseases brought them to him. Then, laying his hands on each one of them, he cured them.

{4:41} Exibant autem dæmonia a multis clamantia, et dicentia: Quia tu es filius Dei: et increpans non sinebat ea loqui: quia sciebant ipsum esse Christum.
{4:41} Now demons departed from many of them, crying out and saying, “You are the son of God.” And rebuking them, he would not permit them to speak. For they knew him to be the Christ.

{4:42} Facta autem die egressus, ibat in desertum locum, et turbæ requirebant eum, et venerunt usque ad ipsum: et detinebant illum ne discederet ab eis.
{4:42} Then, when it was daytime, going out, he went to a deserted place. And the crowds sought him, and they went all the way to him. And they detained him, so that he would not depart from them.

{4:43} Quibus ille ait: Quia et aliis civitatibus oportet me evangelizare regnum Dei: quia ideo missus sum.
{4:43} And he said to them, “I must also preach the kingdom of God to other cities, because it was for this reason that I was sent.”

{4:44} Et erat prædicans in synagogis Galilææ.
{4:44} And he was preaching in the synagogues of Galilee.

[Lucas 5]
[Luke 5]

{5:1} Factum est autem, cum turbæ irruerunt in eum, ut audirent verbum Dei, et ipse stabat secus stagnum Genesareth.
{5:1} Now it happened that, when the crowds pressed toward him, so that they might hear the word of God, he was standing beside the lake of Genesaret.

{5:2} Et vidit duas naves stantes secus stagnum: piscatores autem descenderant, et lavabant retia.
{5:2} And he saw two boats standing beside the lake. But the fishermen had climbed down, and they were washing their nets.

{5:3} Ascendens autem in unam navim, quæ erat Simonis, rogavit eum a terra reducere pusillum. Et sedens docebat de navicula turbas.
{5:3} And so, climbing into one of the boats, which belonged to Simon, he asked him to draw back a little from the land. And sitting down, he taught the crowds from the boat.

{5:4} Ut cessavit autem loqui, dixit ad Simonem: Duc in altum, et laxate retia vestra in capturam.
{5:4} Then, when he had ceased speaking, he said to Simon, “Lead us into deep water, and release your nets for a catch.”

{5:5} Et respondens Simon, dixit illi: Præceptor, per totam noctem laborantes, nihil cepimus: in verbo autem tuo laxabo rete.
{5:5} And in response, Simon said to him: “Teacher, working throughout the night, we caught nothing. But on your word, I will release the net.”

{5:6} Et cum hoc fecissent, concluserunt piscium multitudinem copiosam, rumpebatur autem rete eorum.
{5:6} And when they had done this, they enclosed such a copious multitude of fish that their net was rupturing.

{5:7} Et annuerunt sociis, qui erant in alia navi ut venirent, et adiuvarent eos. Et venerunt, et impleverunt ambas naviculas, ita ut pene mergerentur.
{5:7} And they signaled to their associates, who were in the other boat, so that they would come and help them. And they came and filled both boats, so that they were nearly submerged.

{5:8} Quod cum videret Simon Petrus, procidit ad genua Iesu, dicens: Exi a me, quia homo peccator sum, Domine.
{5:8} But when Simon Peter had seen this, he fell down at the knees of Jesus, saying, “Depart from me, Lord, for I am a sinful man.”

{5:9} Stupor enim circumdederat eum, et omnes, qui cum illo erant, in captura piscium, quam ceperant:
{5:9} For astonishment had enveloped him, and all who were with him, at the catch of fish that they had taken.

{5:10} Similiter autem Iacobum, et Ioannem, filios Zebedæi, qui erunt socii Simonis. Et ait ad Simonem Iesus: Noli timere: ex hoc iam homines eris capiens.
{5:10} Now the same was true of James and John, the sons of Zebedee, who were associates of Simon. And Jesus said to Simon: “Do not be afraid. From now on, you will be catching men.”

{5:11} Et subductis ad terram navibus, relictis omnibus secuti sunt eum.
{5:11} And having led their boats to land, leaving behind everything, they followed him.

{5:12} Et factum est, cum esset in una civitatum, et ecce vir plenus lepra, et videns Iesum, et procidens in faciem, rogavit eum, dicens: Domine, si vis, potes me mundare.
{5:12} And it happened that, while he was in a certain city, behold, there was a man full of leprosy who, upon seeing Jesus and falling to his face, petitioned him, saying: “Lord, if you are willing, you are able to cleanse me.”

{5:13} Et extendens manum, tetigit eum dicens: Volo: Mundare. Et confestim lepra discessit ab illo.
{5:13} And extending his hand, he touched him, saying: “I am willing. Be cleansed.” And at once, the leprosy departed from him.

{5:14} Et ipse præcepit illi ut nemini diceret: sed, Vade, ostende te sacerdoti, et offer pro emundatione tua, sicut præcepit Moyses, in testimonium illis.
{5:14} And he instructed him that he should tell no one, “But go, show yourself to the priest, and make the offering for your cleansing, just as Moses has commanded, as a testimony for them.”

{5:15} Perambulabat autem magis sermo de illo: et conveniebant turbæ multæ ut audirent, et curarentur ab infirmitatibus suis.
{5:15} Yet word of him traveled around all the more. And great crowds came together, so that they might listen and be cured by him from their infirmities.

{5:16} Ipse autem secedebat in desertum, et orabat.
{5:16} And he withdrew into the desert and prayed.

{5:17} Et factum est in una dierum, et ipse sedebat docens. Et erant Pharisæi sedentes, et legis doctores, qui venerunt ex omni castello Galilææ, et Iudææ, et Ierusalem: et virtus Domini erat ad sanandum eos.
{5:17} And it happened, on a certain day, that he again sat down, teaching. And there were Pharisees and doctors of the law sitting nearby, who had come from every town of Galilee and Judea and Jerusalem. And the power of the Lord was present, to heal them.

{5:18} Et ecce viri portantes in lecto hominem, qui erat paralyticus: et quærebant eum inferre, et ponere ante eum.
{5:18} And behold, some men were carrying in the bed of a man who was paralyzed. And they sought a way to bring him in, and to place him before him.

{5:19} Et non invenientes qua parte illum inferrent præ turba, ascenderunt supra tectum, et per tegulas summiserunt eum cum lecto in medium ante Iesum.
{5:19} And not finding a way by which they might bring him in, because of the crowd, they climbed up to the roof, and they let him down through the roof tiles with his bed, into their midst, in front of Jesus.

{5:20} Quorum fidem ut vidit, dixit: Homo remittuntur tibi peccata tua.
{5:20} And when he saw his faith, he said, “Man, your sins are forgiven you.”

{5:21} Et cœperunt cogitare scribæ, et Pharisæi, dicentes: Quis est hic, qui loquitur blasphemias? Quis potest dimittere peccata, nisi solus Deus?
{5:21} And the scribes and Pharisees began to think, saying: “Who is this, who is speaking blasphemies? Who is able to forgive sins, except God alone?”

{5:22} Ut cognovit autem Iesus cogitationes eorum, respondens, dixit ad illos: Quid cogitatis in cordibus vestris?
{5:22} But when Jesus realized their thoughts, responding, he said to them: “What are you thinking in your hearts?

{5:23} Quid est facilius dicere: Dimittuntur tibi peccata: an dicere: Surge, et ambula?
{5:23} Which is easier to say: ‘Your sins are forgiven you,’ or to say, ‘Rise up and walk?’

{5:24} Ut autem sciatis quia Filius hominis habet potestatem in terra dimittendi peccata, (ait paralytico) Tibi dico, surge, tolle lectum tuum, et vade in domum tuam.
{5:24} But so that you may know that the Son of man has authority on earth to forgive sins,” he said to the paralytic, “I say to you to: Rise up, take up your bed, and go into your house.”

{5:25} Et confestim consurgens coram illis, tulit lectum, in quo iacebat: et abiit in domum suam, magnificans Deum.
{5:25} And at once, rising up in their sight, he took up the bed on which he was lying, and he went away to his own house, magnifying God.

{5:26} Et stupor apprehendit omnes, et magnificabant Deum. Et repleti sunt timore, dicentes: Quia vidimus mirabilia hodie.
{5:26} And astonishment took hold of everyone, and they were magnifying God. And they were filled with fear, saying: “For we have seen miracles today.”

{5:27} Et post hæc exiit, et vidit publicanum nomine Levi, sedentem ad telonium, et ait illi: Sequere me.
{5:27} And after these things, he went out, and he saw a tax collector named Levi, sitting at the customs office. And he said to him, “Follow me.”

{5:28} Et relictis omnibus, surgens secutus est eum.
{5:28} And leaving behind everything, rising up, he followed him.

{5:29} Et fecit ei convivium magnum Levi in domo sua: et erat turba multa publicanorum, et aliorum, qui cum illis erant discumbentes.
{5:29} And Levi made a great feast for him in his own house. And there was a large crowd of tax collectors and others, who were sitting at table with them.

{5:30} Et murmurabant Pharisæi, et scribæ eorum dicentes ad discipulos eius: Quare cum publicanis, et peccatoribus manducatis, et bibitis?
{5:30} But the Pharisees and scribes were murmuring, saying to his disciples, “Why do you eat and drink with tax collectors and sinners?”

{5:31} Et respondens Iesus, dixit ad illos: Non egent qui sani sunt medico, sed qui male habent.
{5:31} And responding, Jesus said to them: “It is not those who are well who need a doctor, but those who have maladies.

{5:32} Non veni vocare iustos, sed peccatores ad pœnitentiam.
{5:32} I have not come to call the just, but sinners to repentance.”

{5:33} At illi dixerunt ad eum: Quare discipuli Ioannis ieiunant frequenter, et obsecrationes faciunt, similiter et Pharisæorum: tui autem edunt, et bibunt?
{5:33} But they said to him, “Why do the disciples of John fast frequently, and make supplications, and those of the Pharisees act similarly, while yours eat and drink?”

{5:34} Quibus ipse ait: Numquid potestis filios sponsi, dum cum illis est sponsus, facere ieiunare?
{5:34} And he said to them: “How can you cause the sons of the groom to fast, while the groom is still with them?

{5:35} Venient autem dies: cum ablatus fuerit ab illis sponsus, tunc ieiunabunt in illis diebus.
{5:35} But the days will come when the groom will be taken away from them, and then they will fast, in those days.”

~ The days Christ refers to are not only the time of His Passion and death, but also, in the future of the Church, the time of the tribulation when the Eucharist will be taken away from most places on earth.

{5:36} Dicebat autem et similitudinem ad illos: Quia nemo commissuram a novo vestimento immittit in vestimentum vetus: alioquin et novum rumpit, et veteri non convenit commissura a novo.
{5:36} Then he also made a comparison for them: “For no one sews a patch from a new garment onto an old garment. Otherwise, he both disrupts the new one, and the patch from the new one does not join together with the old one.

{5:37} Et nemo mittit vinum novum in utres veteres: alioquin rumpet vinum novum utres, et ipsum effundetur, et utres peribunt.
{5:37} And no one puts new wine into old wineskins. Otherwise, the new wine ruptures the wineskins, and it will be poured out, and the wineskins will be lost.

{5:38} Sed vinum novum in utres novos mittendum est, et utraque conservantur.
{5:38} Instead, the new wine is put into new wineskins, and both are preserved.

{5:39} Et nemo bibens vetus, statim vult novum, dicit enim: Vetus melius est.
{5:39} And no one who is drinking the old, soon wishes for the new. For he says, ‘The old is better.’ ”

[Lucas 6]
[Luke 6]

{6:1} Factum est autem in Sabbato secundo, primo, cum transiret per sata, vellebant discipuli eius spicas, et manducabant confricantes manibus.
{6:1} Now it happened that, on the second first Sabbath, as he passed through the grain field, his disciples were separating the ears of grain and eating them, by rubbing them in their hands.

~ The second first Sabbath is the first Sabbath after the first Sabbath of Passover. The first Sabbath of Passover is used as a starting point for counting the seven weeks (and seven Sabbaths) until the Feast of Weeks. The day after the first Sabbath of Passover is day one in that count. (The ancients did not use the concept of zero in counting, but in our way of thinking, the first Sabbath of Passover is zero.) So the first week of the seven weeks ends with the first Sabbath of the seven Sabbaths on day 7. This is the first Sabbath in the count of seven Sabbaths to the Feast of Weeks (which is held on the day after that 7th Sabbath, i.e. the fiftieth day, or Pentecost). So there are two first Sabbaths: the first Sabbath during Passover (the day used to mark the start of the counting toward the Feast of Weeks, which is also called Pentecost) and the first Sabbath after Passover, which is the second first Sabbath.

~ This interpretation is proved correct by the interaction between the Pharisees, the disciples, and Jesus. It was against the Law to eat from the standing ripe grain on the first Sabbath during Passover, because not until the next day were the first fruits of the ripe grain offered to God. But on the second first Sabbath it was lawful to eat from the standing ripe grain, because the first fruits had been offered the previous Sunday. The Pharisees object based on an over-extension of the Law against working on the Sabbath, but Luke points out that they had no ground to stand on under the Law since it was the second first Sabbath.

{6:2} Quidam autem Pharisæorum, dicebant illis: Quid facitis quod non licet in Sabbatis?
{6:2} Then certain Pharisees said to them, “Why are you doing what is not lawful on the Sabbaths?”

{6:3} Et respondens Iesus ad eos, dixit: Nec hoc legistis quod fecit David, cum esurisset ipse, et qui cum illo erant?
{6:3} And responding to them, Jesus said: “Have you not read this, what David did when he was hungry, and those who were with him?

{6:4} Quomodo intravit in domum Dei, et panes propositionis sumpsit, et manducavit, et dedit his, qui cum ipso erant: quos non licet manducare nisi tantum sacerdotibus?
{6:4} How he entered into the house of God, and took the bread of the Presence, and ate it, and gave it to those who were with him, though it is not lawful for anyone to eat it, except the priests alone?”

{6:5} Et dicebat illis: Quia Dominus est Filius hominis, etiam Sabbati.
{6:5} And he said to them, “For the Son of man is Lord, even of the Sabbath.”

{6:6} Factum est autem in alio Sabbato, ut intraret in synagogam, et doceret. Et erat ibi homo, et manus eius dextra erat arida.
{6:6} And it happened that, on another Sabbath, he entered into the synagogue, and he taught. And there was a man there, and his right hand was withered.

{6:7} Observabant autem scribæ, et Pharisæi si in Sabbato curaret: ut invenirent unde accusarent eum.
{6:7} And the scribes and Pharisees observed whether he would heal on the Sabbath, so that they might thereby find an accusation against him.

{6:8} Ipse vero sciebat cogitationes eorum: et ait homini, qui habebat manum aridam: Surge, et sta in medium. Et surgens stetit.
{6:8} Yet truly, he knew their thoughts, and so he said to the man who had the withered hand, “Rise up and stand in the middle.” And rising up, he stood still.

{6:9} Ait autem ad illos Iesus: Interrogo vos si licet Sabbatis benefacere, an male: animam salvam facere, an perdere?
{6:9} Then Jesus said to them: “I ask you if it is lawful on the Sabbaths to do good, or to do evil? To give health to a life, or to destroy it?”

{6:10} Et circumspectis omnibus dixit homini: Extende manum tuam. Et extendit: et restituta est manus eius.
{6:10} And looking around at everyone, he said to the man, “Extend your hand.” And he extended it. And his hand was restored.

{6:11} Ipsi autem repleti sunt insipientia, et colloquebantur ad invicem, quidnam facerent Iesu.
{6:11} Then they were filled with madness, and they discussed with one another, what, in particular, they might do about Jesus.

{6:12} Factum est autem in illis diebus, exiit in montem orare, et erat pernoctans in oratione Dei.
{6:12} And it happened that, in those days, he went out to a mountain to pray. And he was in the prayer of God throughout the night.

{6:13} Et cum dies factus esset, vocavit discipulos suos: et elegit duodecim ex ipsis (quos et Apostolos nominavit)
{6:13} And when daylight had arrived, he called his disciples. And he chose twelve out of them (whom he also named Apostles):

{6:14} Simonem, quem cognominavit Petrum, et Andream fratrem eius, Iacobum, et Ioannem, Philippum, et Bartholomæum,
{6:14} Simon, whom he surnamed Peter, and Andrew his brother, James and John, Philip and Bartholomew,

{6:15} Matthæum, et Thomam, Iacobum Alphæi, et Simonem, qui vocatur Zelotes,
{6:15} Matthew and Thomas, James of Alphaeus, and Simon who is called the Zealot,

{6:16} et Iudam Iacobi, et Iudam Iscariotem, qui fuit proditor.
{6:16} and Jude of James, and Judas Iscariot, who was a traitor.

{6:17} Et descendens cum illis, stetit in loco campestri, et turba discipulorum eius, et multitudo copiosa plebis ab omni Iudæa, et Ierusalem, et maritima, et Tyri, et Sidonis,
{6:17} And descending with them, he stood in a level place with a multitude of his disciples, and a copious multitude of people from all of Judea and Jerusalem and the seacoast, and Tyre and Sidon,

{6:18} qui venerant ut audirent eum, et sanarentur a languoribus suis. Et qui vexabantur a spiritibus immundis, curabantur.
{6:18} who had come so that they might listen to him and be healed of their diseases. And those who were troubled by unclean spirits were cured.

{6:19} Et omnis turba quærebat eum tangere: quia virtus de illo exibat, et sanabat omnes.
{6:19} And the entire crowd was trying to touch him, because power went out from him and healed all.

{6:20} Et ipse elevatis oculis in discipulis suis, dicebat: Beati pauperes: quia vestrum est regnum Dei.
{6:20} And lifting up his eyes to his disciples, he said: “Blessed are you poor, for yours is the kingdom of God.

{6:21} Beati, qui nunc esuritis: quia saturabimini. Beati, qui nunc fletis: quia ridebitis.
{6:21} Blessed are you who are hungry now, for you shall be satisfied. Blessed are you who are weeping now, for you shall laugh.

{6:22} Beati eritis cum vos oderint homines, et cum separaverint vos, et exprobraverint, et eiicerint nomen vestrum tamquam malum propter Filium hominis.
{6:22} Blessed shall you be when men will have hated you, and when they will have separated you and reproached you, and thrown out your name as if evil, because of the Son of man.

{6:23} Gaudete in illa die, et exultate: ecce enim merces vestra multa est in cælo: secundum hæc enim faciebant Prophetis patres eorum.
{6:23} Be glad in that day and exult. For behold, your reward is great in heaven. For these same things their fathers did to the prophets.

{6:24} Verumtamen væ vobis divitibus, quia habetis consolationem vestram.
{6:24} Yet truly, woe to you who are wealthy, for you have your consolation.

{6:25} Væ vobis, qui saturati estis: quia esurietis. Væ vobis, qui ridetis nunc: quia lugebitis et flebitis.
{6:25} Woe to you who are satisfied, for you will be hungry. Woe to you who laugh now, for you will mourn and weep.

{6:26} Væ cum benedixerint vobis homines: secundum hæc enim faciebant pseudoprophetis patres eorum.
{6:26} Woe to you when men will have blessed you. For these same things their fathers did to the false prophets.

{6:27} Sed vobis dico, qui auditis: Diligite inimicos vestros, benefacite his, qui oderunt vos.
{6:27} But I say to you who are listening: Love your enemies. Do good to those who hate you.

{6:28} Benedicite maledicentibus vobis, et orate pro calumniantibus vos.
{6:28} Bless those who curse you, and pray for those who slander you.

{6:29} Et qui te percutit in maxillam, præbe et alteram. Et ab eo, qui aufert tibi vestimentum, etiam tunicam noli prohibere.
{6:29} And to him who strikes you on the cheek, offer the other also. And from him who takes away your coat, do not withhold even your tunic.

{6:30} Omni autem petenti te, tribue: et qui aufert quæ tua sunt, ne repetas.
{6:30} But distribute to all who ask of you. And do not ask again of him who takes away what is yours.

~ Or, “But distribute to all who petition you. And do not petition one who takes away the things that are yours.”

{6:31} Et prout vultis ut faciant vobis homines, et vos facite illis similiter.
{6:31} And exactly as you would want people to treat you, treat them also the same.

~ This is not an inclusive language translation, but this verse clearly called for a different translation of ‘homines’ than the literal ‘men’.

{6:32} Et si diligitis eos, qui vos diligunt, quæ vobis est gratia? Nam et peccatores diligentes se diligunt.
{6:32} And if you love those who love you, what credit is due to you? For even sinners love those who love them.

{6:33} Et si benefeceritis his, qui vobis benefaciunt; quæ vobis est gratia? Siquidem et peccatores hoc faciunt.
{6:33} And if you will do good to those who do good to you, what credit is due to you? Indeed, even sinners behave this way.

{6:34} Et si mutuum dederitis his, a quibus speratis recipere; quæ gratia est vobis? Nam et peccatores peccatoribus fœnerantur, ut recipiant æqualia.
{6:34} And if you will loan to those from whom you hope to receive, what credit is due to you? For even sinners lend to sinners, in order to receive the same in return.

{6:35} Verumtamen diligite inimicos vestros: benefacite, et mutuum date, nihil inde sperantes: et erit merces vestra multa, et eritis filii Altissimi, quia ipse benignus est super ingratos et malos.
{6:35} So truly, love your enemies. Do good, and lend, hoping for nothing in return. And then your reward will be great, and you will be sons of the Most High, for he himself is kind to the ungrateful and to the wicked.

{6:36} Estote ergo misericordes sicut et Pater vester misericors est.
{6:36} Therefore, be merciful, just as your Father is also merciful.

{6:37} Nolite iudicare, et non iudicabimini: nolite condemnare, et non condemnabimini. Dimitte, et dimittemini.
{6:37} Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven.

{6:38} Date, et dabitur vobis: mensuram bonam, et confertam, et coagitatam, et supereffluentem dabunt in sinum vestrum. Eadem quippe mensura, qua mensi fueritis, remetietur vobis.
{6:38} Give, and it will be given to you: a good measure, pressed down and shaken together and overflowing, they will place upon your lap. Certainly, the same measure that you use to measure out, will be used to measure back to you again.”

{6:39} Dicebat autem illis et similitudinem: Numquid potest cæcus cæcum ducere? Nonne ambo in foveam cadunt?
{6:39} Now he told them another comparison: “How can the blind lead the blind? Would they not both fall into a pit?

{6:40} Non est discipulus super magistrum: perfectus autem omnis erit, si sit sicut magister eius.
{6:40} The disciple is not above his teacher. But each one will be perfected, if he is like his teacher.

{6:41} Quid autem vides festucam in oculo fratris tui, trabem autem, quæ in oculo tuo est, non consideras?
{6:41} And why do you see the straw that is in your brother’s eye, while the log that is in your own eye, you do not consider?

{6:42} Aut quomodo potes dicere fratri tuo: Frater sine eiiciam festucam de oculo tuo: ipse in oculo tuo trabem non videns? Hypocrita eiice primum trabem de oculo tuo: et tunc perspicies ut educas festucam de oculo fratris tui.
{6:42} Or how can you say to your brother, ‘Brother, allow me to remove the straw from your eye,’ while you yourself do not see the log in your own eye? Hypocrite, first remove the log from your own eye, and then will you see clearly, so that you may lead out the straw from your brother’s eye.

{6:43} Non est enim arbor bona, quæ facit fructus malos: neque arbor mala, faciens fructum bonum.
{6:43} For there is no good tree which produces bad fruit, nor does an evil tree produce good fruit.

{6:44} Unaquæque enim arbor de fructu suo cognoscitur. Neque enim de spinis colligunt ficus: neque de rubo vindemiant uvam.
{6:44} For each and every tree is known by its fruit. For they do not gather figs from thorns, nor do they gather the grape from the bramble bush.

{6:45} Bonus homo de bono thesauro cordis sui profert bonum: et malus homo de malo thesauro profert malum. Ex abundantia enim cordis os loquitur.
{6:45} A good man, from the good storehouse of his heart, offers what is good. And an evil man, from the evil storehouse, offers what is evil. For out of the abundance of the heart, the mouth speaks.

{6:46} Quid autem vocatis me Domine, Domine: et non facitis quæ dico?
{6:46} But why do you call me, ‘Lord, Lord,’ and not do what I say?

{6:47} Omnis, qui venit ad me, et audit sermones meos, et facit eos: ostendam vobis cui similis sit:
{6:47} Anyone who comes to me, and listens to my words, and does them: I will reveal to you what he is like.

{6:48} similis est homini ædificanti domum, qui fodit in altum, et posuit fundamentum super petram. Inundatione autem facta, illisum est flumen domui illi, et non potuit eam movere: fundata enim erat super petram.
{6:48} He is like a man building a house, who has dug deep and has laid the foundation upon the rock. Then, when the floodwaters came, the river was rushing against that house, and it was not able to move it. For it was founded upon the rock.

{6:49} Qui autem audit, et non facit: similis est homini ædificanti domum suam super terram sine fundamento: in quam illisus est fluvius, et continuo cecidit: et facta est ruina domus illius magna.
{6:49} But whoever hears and does not do: he is like a man building his house upon the soil, without a foundation. The river rushed against it, and it soon fell down, and the ruin of that house was great.”

[Lucas 7]
[Luke 7]

{7:1} Cum autem implesset omnia verba sua in aures plebis, intravit Capharnaum.
{7:1} And when he had completed all his words in the hearing of the people, he entered Capernaum.

{7:2} Centurionis autem cuiusdam servus male habens, erat moriturus: qui illi erat pretiosus.
{7:2} Now the servant of a certain centurion was dying, due to an illness. And he was very dear to him.

{7:3} Et cum audisset de Iesu, misit ad eum seniores Iudæorum, rogans eum ut veniret, et salvaret servum eius.
{7:3} And when he had heard about Jesus, he sent elders of the Jews to him, petitioning him, so that he would come and heal his servant.

{7:4} At illi cum venissent ad Iesum, rogabant eum solicite, dicentes ei: Quia dignus est ut hoc illi præstes.
{7:4} And when they had come to Jesus, they petitioned him anxiously, saying to him: “He is worthy that you should provide this to him.

{7:5} Diligit enim gentem nostram: et synagogam ipse ædificavit nobis.
{7:5} For he loves our nation, and he has built a synagogue for us.”

{7:6} Iesus autem ibat cum illis. Et cum iam non longe esset a domo, misit ad eum Centurio amicos, dicens: Domine noli vexari: Non enim sum dignus ut sub tectum meum intres.
{7:6} Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying: “Lord, do not trouble yourself. For I am not worthy that you should enter under my roof.

{7:7} Propter quod et meipsum non sum dignum arbitratus ut venirem ad te: sed dic verbo, et sanabitur puer meus.
{7:7} Because of this, I also did not consider myself worthy to come to you. But say the word, and my servant shall be healed.

{7:8} nam et ego homo sum sub potestate constitutus, habens sub me milites: et dico huic, Vade, et vadit: et alii, Veni, et venit: et servo meo, Fac hoc, et facit.
{7:8} For I also am a man placed under authority, having soldiers under me. And I say to one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.”

{7:9} Quo audito Iesus miratus est: et conversus sequentibus se turbis, dixit: Amen dico vobis, nec in Israel tantam fidem inveni.
{7:9} And upon hearing this, Jesus was amazed. And turning to the multitude following him, he said, “Amen I say to you, not even in Israel have I found such great faith.”

{7:10} Et reversi, qui missi fuerant domum, invenerunt servum, qui languerat, sanum.
{7:10} And those who had been sent, upon returning to the house, found that the servant, who had been sick, was now healthy.

{7:11} Et factum est: deinceps ibat in civitatem, quæ vocatur Naim: et ibant cum eo discipuli eius, et turba copiosa.
{7:11} And it happened afterwards that he went to a city, which is called Nain. And his disciples, and an abundant crowd, went with him.

{7:12} Cum autem appropinquaret portæ civitatis, ecce defunctus efferebatur filius unicus matris suæ: et hæc vidua erat: et turba civitatis multa cum illa.
{7:12} Then, when he had drawn near to the gate of the city, behold, a deceased person was being carried out, the only son of his mother, and she was a widow. And a large crowd from the city was with her.

{7:13} Quam cum vidisset Dominus, misericordia motus super eam, dixit illi: Noli flere.
{7:13} And when the Lord had seen her, being moved by mercy over her, he said to her, “Do not weep.”

{7:14} Et accessit, et tetigit loculum. (Hi autem, qui portabant, steterunt) Et ait: Adolescens, tibi dico, surge.
{7:14} And he drew near and touched the coffin. Then those who carried it stood still. And he said, “Young man, I say to you, arise.”

{7:15} Et resedit qui erat mortuus, et cœpit loqui. Et dedit illum matri suæ.
{7:15} And the dead youth sat up and began to speak. And he gave him to his mother.

{7:16} Accepit autem omnes timor: et magnificabant Deum, dicentes: Quia propheta magnus surrexit in nobis: et Quia Deus visitavit plebem suam.
{7:16} Then fear fell over all of them. And they magnified God, saying: “For a great prophet has risen up among us,” and, “For God has visited his people.”

{7:17} Et exiit hic sermo in universam Iudæam de eo, et in omnem circa regionem.
{7:17} And this word about him went out to all of Judea and to the entire surrounding region.

{7:18} Et nunciaverunt Ioanni discipuli eius de omnibus his.
{7:18} And the disciples of John reported to him concerning all these things.

{7:19} Et convocavit duos de discipulis suis Ioannes, et misit ad Iesum, dicens: Tu es, qui venturus es, an alium expectamus?
{7:19} And John called two of his disciples, and he sent them to Jesus, saying, “Are you he who is to come, or should we wait for another?”

{7:20} Cum autem venissent ad eum viri, dixerunt: Ioannes Baptista misit nos ad te dicens: Tu es, qui venturus es, an alium expectamus?
{7:20} But when the men had come to him, they said: “John the Baptist has sent us to you, saying: ‘Are you he who is to come, or should we wait for another?’ ”

{7:21} (In ipsa autem hora multos curavit a languoribus, et plagis, et spiritibus malis, et cæcis multis donavit visum.)
{7:21} Now in that same hour, he cured many of their diseases and wounds and evil spirits; and to many of the blind, he gave sight.

{7:22} Et respondens, dixit illis: Euntes renunciate Ioanni quæ audistis, et vidistis: Quia cæci vident, claudi ambulant, leprosi mundantur, surdi audiunt, mortui resurgunt, pauperes evangelizantur:
{7:22} And responding, he said to them: “Go and report to John what you have heard and seen: that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor are evangelized.

{7:23} et beatus est quicumque non fuerit scandalizatus in me.
{7:23} And blessed is anyone who has not taken offense at me.”

{7:24} Et cum discessissent nuncii Ioannis, cœpit de Ioanne dicere ad turbas: Quid existis in desertum videre? Arundinem vento agitatam?
{7:24} And when the messengers of John had withdrawn, he began to speak about John to the crowds. “What did you go out to the desert to see? A reed shaken by the wind?

{7:25} Sed quid existis videre? Hominem mollibus vestibus indutum? Ecce qui in veste pretiosa sunt et deliciis, in domibus regum sunt.
{7:25} Then what did you go out to see? A man clothed in soft garments? Behold, those who are in costly apparel and finery are in the houses of kings.

{7:26} Sed quid existis videre? Prophetam? Utique dico vobis, et plus quam Prophetam:
{7:26} Then what did you go out to see? A prophet? Certainly, I tell you, and more than a prophet.

{7:27} Hic est, de quo scriptum est: Ecce mitto Angelum meum ante faciem tuam, qui præparabit viam tuam ante te.
{7:27} This is he of whom it is written: “Behold, I send my Angel before your face, who shall prepare your way before you.”

{7:28} Dico enim vobis: Maior inter natos mulierum propheta Ioanne Baptista nemo est. Qui autem minor est in regno Dei, maior est illo.
{7:28} For I say to you, among those born of women, no one is greater than the prophet John the Baptist. But he who is least in the kingdom of God is greater than he.”

{7:29} Et omnis populus audiens et publicani, iustificaverunt Deum, baptizati Baptismo Ioannis.
{7:29} And upon hearing this, all the people and the tax collectors justified God, by being baptized with the baptism of John.

{7:30} Pharisæi autem, et legisperiti consilium Dei spreverunt in semetipsos, non baptizati ab eo.
{7:30} But the Pharisees and the experts in the law despised the counsel of God concerning themselves, by not being baptized by him.

{7:31} Ait autem Dominus: Cui ergo similes dicam homines generationis huius? et cui similes sunt?
{7:31} Then the Lord said: “Therefore, to what shall I compare the men of this generation? And to what are they similar?

{7:32} Similes sunt pueris sedentibus in foro, et loquentibus ad invicem, et dicentibus: Cantavimus vobis tibiis, et non saltastis: lamentavimus, et non plorastis.
{7:32} They are like children sitting in the marketplace, talking with one another, and saying: ‘We sang to you, and you did not dance. We lamented, and you did not weep.’

{7:33} Venit enim Ioannes Baptista, neque manducans panem, neque bibens vinum, et dicitis: Dæmonium habet.
{7:33} For John the Baptist came, neither eating bread nor drinking wine, and you say, ‘He has a demon.’

{7:34} Venit Filius hominis manducans, et bibens, et dicitis: Ecce homo devorator, et bibens vinum, amicus publicanorum, et peccatorum.
{7:34} The Son of man came, eating and drinking, and you say, ‘Behold, a voracious man and a drinker of wine, a friend of tax collectors and of sinners.’

{7:35} Et iustificata est sapientia ab omnibus filiis suis.
{7:35} But wisdom is justified by all her children.”

{7:36} Rogabat autem illum quidam de Pharisæis ut manducaret cum illo. Et ingressus domum Pharisæi discubuit.
{7:36} Then certain Pharisees petitioned him, so that they might eat with him. And he went into the house of the Pharisee, and he reclined at table.

{7:37} Et ecce mulier, quæ erat in civitate peccatrix, ut cognovit quod accubuisset in domo Pharisæi, attulit alabastrum unguenti:
{7:37} And behold, a woman who was in the city, a sinner, found out that he was reclining at table in the house of the Pharisee, so she brought an alabaster container of ointment.

{7:38} et stans retro secus pedes eius, lacrymis cœpit rigare pedes eius, et capillis capitis sui tergebat, et osculabatur pedes eius, et unguento ungebat.
{7:38} And standing behind him, beside his feet, she began to wash his feet with tears, and she wiped them with the hair of her head, and she kissed his feet, and she anointed them with ointment.

{7:39} Videns autem Pharisæus, qui vocaverat eum, ait intra se dicens: Hic si esset propheta, sciret utique, quæ, et qualis est mulier, quæ tangit eum: quia peccatrix est.
{7:39} Then the Pharisee, who had invited him, upon seeing this, spoke within himself, saying, “This man, if he were a prophet, would certainly know who and what kind of woman is this, who is touching him: that she is a sinner.”

{7:40} Et respondens Iesus, dixit ad illum: Simon, habeo tibi aliquid dicere. At ille ait: Magister, dic.
{7:40} And in response, Jesus said to him, “Simon, I have something to say to you.” So he said, “Speak, Teacher.”

{7:41} Duo debitores erant cuidam fœneratori: unus debebat denarios quingentos, et alius quinquaginta.
{7:41} “A certain creditor had two debtors: one owed five hundred denarii, and the other fifty.

{7:42} Non habentibus illis unde redderent, donavit utrisque. Quis ergo eum plus diligit?
{7:42} And since they did not have the ability to repay him, he forgave them both. So then, which of them loves him more?”

{7:43} Respondens Simon dixit: Æstimo quia is, cui plus donavit. At ille dixit ei: Recte iudicasti.
{7:43} In response, Simon said, “I suppose that it is he to whom he forgave the most.” And he said to him, “You have judged correctly.”

{7:44} Et conversus ad mulierem, dixit Simoni: Vides hanc mulierem? Intravi in domum tuam, aquam pedibus meis non dedisti: hæc autem lacrymis rigavit pedes meos, et capillis suis tersit.
{7:44} And turning to the woman, he said to Simon: “Do you see this woman? I entered into your house. You gave me no water for my feet. But she has washed my feet with tears, and has wiped them with her hair.

{7:45} Osculum mihi non dedisti: hæc autem ex quo intravit, non cessavit osculari pedes meos.
{7:45} You gave no kiss to me. But she, from the time that she entered, has not ceased to kiss my feet.

{7:46} Oleo caput meum non unxisti: hæc autem unguento unxit pedes meos.
{7:46} You did not anoint my head with oil. But she has anointed my feet with ointment.

{7:47} Propter quod dico tibi: Remittuntur ei peccata multa, quoniam dilexit multum. Cui autem minus dimittitur, minus diligit.
{7:47} Because of this, I tell you: many sins are forgiven her, because she has loved much. But he who is forgiven less, loves less.”

{7:48} Dixit autem ad illam: Remittuntur tibi peccata.
{7:48} Then he said to her, “Your sins are forgiven you.”

{7:49} Et cœperunt qui simul accumbebant, dicere intra se: Quis est hic, qui etiam peccata dimittit?
{7:49} And those who sat at table with him began to say within themselves, “Who is this, who even forgives sins?”

{7:50} Dixit autem ad mulierem: Fides tua te salvam fecit: vade in pace.
{7:50} Then he said to the woman: “Your faith has brought you salvation. Go in peace.”

[Lucas 8]
[Luke 8]

{8:1} Et factum est deinceps, et ipse iter faciebat per civitates, et castella prædicans, et evangelizans regnum Dei: et duodecim cum illo,
{8:1} And it happened afterwards that he was making a journey through the cities and towns, preaching and evangelizing the kingdom of God. And the twelve were with him,

{8:2} et mulieres aliquæ, quæ erant curatæ a spiritibus malignis, et infirmatibus: Maria, quæ vocatur Magdalene, de qua septem dæmonia exierant,
{8:2} along with certain women who had been healed of evil spirits and infirmities: Mary, who is called Magdalene, from whom seven demons had departed,

{8:3} et Ioanna uxor Chusæ procuratoris Herodis, et Susanna, et aliæ multæ, quæ ministrabant ei de facultatibus suis.
{8:3} and Joanna, the wife of Chuza, Herod’s steward, and Susanna, and many other women, who were ministering to him from their resources.

{8:4} Cum autem turba plurima convenirent, et de civitatibus properarent ad eum, dixit per similitudinem:
{8:4} Then, when a very numerous crowd was gathering together and hurrying from the cities to him, he spoke using a comparison:

{8:5} Exiit qui seminat, seminare semen suum: et dum seminat, aliud cecidit secus viam, et conculcatum est, et volucres cæli comederunt illud.
{8:5} “The sower went out to sow his seed. And as he sowed, some fell beside the way; and it was trampled and the birds of the air devoured it.

{8:6} Et aliud cecidit supra petrum: et natum aruit, quia non habebat humorem.
{8:6} And some fell upon rock; and having sprung up, it withered away, because it had no moisture.

{8:7} Et aliud cecidit inter spinas, et simul exortæ spinæ suffocaverunt illud.
{8:7} And some fell among thorns; and the thorns, rising up with it, suffocated it.

{8:8} Et aliud cecidit in terram bonam: et ortum fecit fructum centuplum. Hæc dicens clamabat: Qui habet aures audiendi, audiat.
{8:8} And some fell upon good soil; and having sprung up, it produced fruit one hundredfold.” As he said these things, he cried out, “Whoever has ears to hear, let him hear.”

{8:9} Interrogabant autem eum discipuli eius, quæ esset hæc parabola.
{8:9} Then his disciples questioned him as to what this parable might mean.

{8:10} Quibus ipse dixit: Vobis datum est nosse mysterium regni Dei, ceteris autem in parabolis: ut videntes non videant, et audientes non intelligant.
{8:10} And he said to them: “To you it has been given to know the mystery of the kingdom of God. But to the rest, it is in parables, so that: seeing, they may not perceive, and hearing, they may not understand.

{8:11} Est autem hæc parabola: Semen est verbum Dei.
{8:11} Now the parable is this: The seed is the word of God.

{8:12} Qui autem secus viam, hi sunt qui audiunt: deinde venit diabolus, et tollit verbum de corde eorum, ne credentes salvi fiant.
{8:12} And those beside the way are those who hear it, but then the devil comes and takes the word from their heart, lest by believing it they may be saved.

{8:13} Nam qui supra petram: qui cum audierint, cum gaudio suscipiunt verbum: et hi radices non habent: qui ad tempus credunt, et in tempore tentationis recedunt.
{8:13} Now those upon rock are those who, when they hear it, accept the word with joy, but these have no roots. So they believe for a time, but in a time of testing, they fall away.

{8:14} Quod autem in spinas cecidit: hi sunt, qui audierunt, et a sollicitudinibus, et divitiis, et voluptatibus vitæ euntes, suffocantur, et non referunt fructum.
{8:14} And those which fell among thorns are those who have heard it, but as they go along, they are suffocated by the concerns and riches and pleasures of this life, and so they do not yield fruit.

{8:15} Quod autem in bonam terram: hi sunt, qui in corde bono et optimo audientes verbum retinent, et fructum afferunt in patientia.
{8:15} But those which were on good soil are those who, upon hearing the word with a good and noble heart, retain it, and they bring forth fruit in patience.

{8:16} Nemo autem lucernam accendens, operit eam vase, aut subtus lectum ponit: sed supra candelabrum ponit, ut intrantes videant lumen.
{8:16} Now no one, lighting a candle, covers it with a container, or sets it under a bed. Instead, he places it on a lampstand, so that those who enter may see the light.

{8:17} Non est enim occultum, quod non manifestetur: nec absconditum, quod non cognoscatur, et in palam veniat.
{8:17} For there is nothing secret, which will not be made clear, nor is there anything hidden, which will not be known and be brought into plain sight.

{8:18} Videte ergo quomodo audiatis? Qui enim habet, dabitur illi: et quicumque non habet, etiam quod putat se habere, auferetur ab illo.
{8:18} Therefore, take care how you listen. For whoever has, it will be given to him; and whoever does not have, even what he thinks he has will be taken away from him.”

{8:19} Venerunt autem ad illum mater, et fratres eius, et non poterant adire eum præ turba.
{8:19} Then his mother and brothers came to him; but they were not able to go to him because of the crowd.

{8:20} Et nunciatum est illi: Mater tua, et fratres tui stant foris, volentes te videre.
{8:20} And it was reported to him, “Your mother and your brothers are standing outside, wanting to see you.”

{8:21} Qui respondens, dixit ad eos: Mater mea, et fratres mei hi sunt, qui verbum Dei audiunt, et faciunt.
{8:21} And in response, he said to them, “My mother and my brothers are those who hear the word of God and do it.”

{8:22} Factum est autem in una dierum: et ipse ascendit in naviculam, et discipuli eius, et ait ad illos: Transfretemus trans stagnum. Et ascenderunt.
{8:22} Now it happened, on a certain day, that he climbed into a little boat with his disciples. And he said to them, “Let us make a crossing over the lake.” And they embarked.

{8:23} Et navigantibus illis, obdormivit, et descendit procella venti in stagnum, et complebantur, et periclitabantur.
{8:23} And as they were sailing, he slept. And a windstorm descended over the lake. And they were taking on water and were in danger.

{8:24} Accedentes autem suscitaverunt eum, dicentes: Præceptor, perimus. At ille surgens, increpavit ventum, et tempestatem aquæ, et cessavit: et facta est tranquillitas.
{8:24} Then, drawing near, they awakened him, saying, “Teacher, we are perishing.” But as he rose up, he rebuked the wind and the raging water, and they ceased. And a tranquility occurred.

{8:25} Dixit autem illis: Ubi est fides vestra? Qui timentes, mirati sunt ad invicem, dicentes: Quis putas hic est, quia et ventis, et mari imperat, et obediunt ei?
{8:25} Then he said to them, “Where is your faith?” And they, being afraid, were amazed, saying to one another, “Who do you think this is, so that he commands both wind and sea, and they obey him?”

{8:26} Et navigaverunt ad regionem Gerasenorum, quæ est contra Galilæam.
{8:26} And they sailed to the region of the Gerasenes, which is opposite Galilee.

{8:27} Et cum egressus esset ad terram, occurrit illi vir quidam, qui habebat dæmonium iam temporibus multis, et vestimento non induebatur, neque in domo manebat, sed in monumentis.
{8:27} And when he had gone out to the land, a certain man met him, who had now had a demon for a long time. And he did not wear clothes, nor did he stay in a house, but among the sepulchers.

{8:28} Is, ut vidit Iesum, procidit ante illum: et exclamans voce magna, dixit: Quid mihi, et tibi est Iesu Fili Dei Altissimi? obsecro te, ne me torqueas.
{8:28} And when he saw Jesus, he fell down before him. And crying out in a loud voice, he said: “What is there between me and you, Jesus, Son of the Most High God? I beg you not to torture me.”

{8:29} Præcipiebat enim spiritui immundo ut exiret ab homine. Multis enim temporibus arripiebat illum, et vinciebatur catenis, et compedibus custoditus. Et ruptis vinculis agebatur a dæmonio in deserta.
{8:29} For he was ordering the unclean spirit to depart from the man. For on many occasions, it would seize him, and he was bound with chains and held by fetters. But breaking the chains, he was driven by the demon into deserted places.

{8:30} Interrogavit autem illum Iesus, dicens: Quod tibi nomen est? At ille dixit: Legio: quia intraverant dæmonia multa in eum.
{8:30} Then Jesus questioned him, saying, “What is your name?” And he said, “Legion,” because many demons had entered into him.

{8:31} Et rogabant illum ne imperaret illis ut in abyssum irent.
{8:31} And they petitioned him not to order them to go into the abyss.

{8:32} Erat autem ibi grex porcorum multorum pascentium in monte: et rogabant eum, ut permitteret eis in illos ingredi. Et permisit illis.
{8:32} And in that place, there was a herd of many swine, pasturing on the mountain. And they petitioned him to permit them to enter into them. And he permitted them.

{8:33} Exierunt ergo dæmonia ab homine, et intraverunt in porcos: et impetu abiit grex per præceps in stagnum, et suffocatus est.
{8:33} Therefore, the demons departed from the man, and they entered into the swine. And the herd rushed violently down a precipice into the lake, and they were drowned.

{8:34} Quod ut viderunt factum qui pascebant, fugerunt, et nunciaverunt in civitatem, et in villas.
{8:34} And when those who were pasturing them had seen this, they fled and reported it in the city and the villages.

{8:35} Exierunt autem videre quod factum est, et venerunt ad Iesum: et invenerunt hominem sedentem, a quo dæmonia exierant, vestitum ac sana mente ad pedes eius, et timuerunt.
{8:35} Then they went out to see what was happening, and they came to Jesus. And they found the man, from whom the demons had departed, sitting at his feet, clothed as well as in a sane mind, and they were afraid.

{8:36} Nunciaverunt autem illis et qui viderant, quomodo sanus factus esset a legione:
{8:36} Then those who had seen this also reported to them how he had been healed from the legion.

{8:37} et rogaverunt illum omnis multitudo regionis Gerasenorum ut discederet ab ipsis: quia magno timore tenebantur. Ipse autem ascendens navim, reversus est.
{8:37} And the entire multitude from the region of the Gerasenes pleaded with him to depart from them. For they were seized by a great fear. Then, climbing into the boat, he went back again.

{8:38} Et rogabat illum vir, a quo dæmonia exierant, ut cum eo esset. Dimisit autem eum Iesus, dicens:
{8:38} And the man from whom the demons had departed pleaded with him, so that he might be with him. But Jesus sent him away, saying,

{8:39} Redi in domum tuam, et narra quanta tibi fecit Deus. Et abiit per universam civitatem, prædicans quanta illi fecisset Iesus.
{8:39} “Return to your house and explain to them what great things God has done for you.” And he traveled through the entire city, preaching about the great things that Jesus had done for him.

{8:40} Factum est autem cum rediisset Iesus, excepit illum turba. Erunt enim omnes expectantes eum.
{8:40} Now it happened that, when Jesus had returned, the crowd received him. For they were all waiting for him.

{8:41} Et ecce venit vir, cui nomen Iairus, et ipse princeps synagogæ erat: et cecidit ad pedes Iesu, rogans eum ut intraret in domum eius,
{8:41} And behold, a man came, whose name was Jairus, and he was a leader of the synagogue. And he fell down at the feet of Jesus, asking him to enter into his house.

{8:42} quia unica filia erat ei fere annorum duodecim, et hæc moriebatur. Et contigit, dum iret, a turba comprimebatur.
{8:42} For he had an only daughter, nearly twelve years old, and she was dying. And it happened that, as he was going there, he was hemmed in by the crowd.

{8:43} Et mulier quædam erat in fluxu sanguinis ab annis duodecim, quæ in medicos erogaverat omnem substantiam suam, nec ab ullo potuit curari:
{8:43} And there was a certain woman, with a flow of blood for twelve years, who had paid out all her substance on physicians, and she was unable to be cured by any of them.

{8:44} accessit retro, et tetigit fimbriam vestimenti eius: et confestim stetit fluxus sanguinis eius.
{8:44} She approached him from behind, and she touched the hem of his garment. And at once the flow of her blood stopped.

{8:45} Et ait Iesus: Quis est, qui me tetigit? Negantibus autem omnibus, dixit Petrus, et qui cum illo erant: Præceptor, turbæ te comprimunt, et affligunt, et dicis: Quis me tetigit?
{8:45} And Jesus said, “Who is it that touched me?” But as everyone was denying it, Peter, and those who were with him, said: “Teacher, the crowd hems you in and presses upon you, and yet you say, ‘Who touched me?’ ”

{8:46} Et dicit Iesus: Tetigit me aliquis. Nam ego novi virtutem de me exiisse.
{8:46} And Jesus said: “Someone has touched me. For I know that power has gone out from me.”

{8:47} Videns autem mulier, quia non latuit, tremens venit, et procidit ante pedes eius: et ob quam causam tetigerit eum, indicavit coram omni populo: et quemadmodum confestim sanata sit.
{8:47} Then the woman, upon seeing that she was not hidden, came forward, trembling, and she fell down before his feet. And she declared before all the people the reason that she had touched him, and how she had been immediately healed.

{8:48} At ipse dixit ei: Filia, fides tua salvam te fecit: vade in pace.
{8:48} But he said to her: “Daughter, your faith has saved you. Go in peace.”

{8:49} Adhuc illo loquente, venit quidam ad principem synagogæ, dicens ei: Quia mortua est filia tua, noli vexare illum.
{8:49} While he was still speaking, someone came to the ruler of the synagogue, saying to him: “Your daughter is dead. Do not trouble him.”

{8:50} Iesus autem, audito hoc verbo, respondit patri puellæ: Noli timere, crede tantum, et salva erit.
{8:50} Then Jesus, upon hearing this word, replied to the father of the girl: “Do not be afraid. Only believe, and she will be saved.”

{8:51} Et cum venisset domum, non permisit intrare secum quemquam, nisi Petrum, et Iacobum, et Ioannem, et patrem, et matrem puellæ.
{8:51} And when he had arrived at the house, he would not permit anyone to enter with him, except Peter and James and John, and the father and mother of the girl.

{8:52} Flebant autem omnes, et plangebant illam. At ille dixit: Nolite flere, non est mortua puella, sed dormit.
{8:52} Now all were weeping and mourning for her. But he said: “Do not weep. The girl is not dead, but only sleeping.”

{8:53} Et deridebant eum, scientes quod mortua esset.
{8:53} And they derided him, knowing that she had died.

{8:54} Ipse autem tenens manum eius clamavit, dicens: Puella, surge.
{8:54} But he, taking her by the hand, cried out, saying, “Little girl, arise.”

{8:55} Et reversus est spiritus eius, et surrexit continuo. Et iussit illi dari manducare.
{8:55} And her spirit returned, and she immediately rose up. And he ordered them to give her something to eat.

{8:56} Et stupuerunt parentes eius, quibus præcepit ne alicui dicerent quod factum erat.
{8:56} And her parents were stupefied. And he instructed them not to tell anyone what had happened.

[Lucas 9]
[Luke 9]

{9:1} Convocatis autem duodecim Apostolis, dedit illis virtutem, et potestatem super omnia dæmonia, et ut languores curarent.
{9:1} Then calling together the twelve Apostles, he gave them power and authority over all demons and to cure diseases.

{9:2} Et misit illos prædicare regnum Dei, et sanare infirmos.
{9:2} And he sent them to preach the kingdom of God and to heal the infirm.

{9:3} Et ait ad illos: Nihil tuleritis in via, neque virgam, neque peram, neque panem, neque pecuniam, neque duas tunicas habeatis.
{9:3} And he said to them: “You should take nothing for the journey, neither staff, nor traveling bag, nor bread, nor money; and you should not have two tunics.

{9:4} Et in quamcumque domum intraveritis, ibi manete, et inde ne exeatis.
{9:4} And into whatever house you shall enter, lodge there, and do not move away from there.

{9:5} Et quicumque non receperint vos: exeuntes de civitate illa, etiam pulverem pedum vestrorum excutite in testimonium supra illos.
{9:5} And whoever will not have received you, upon departing from that city, shake off even the dust on your feet, as a testimony against them.”

{9:6} Egressi autem circuibant per castella evangelizantes, et curantes ubique.
{9:6} And going forth, they traveled around, through the towns, evangelizing and curing everywhere.

{9:7} Audivit autem Herodes tetrarcha omnia, quæ fiebant ab eo, et hæsitabat eo quod diceretur
{9:7} Now Herod the tetrarch heard about all the things that were being done by him, but he doubted, because it was said

{9:8} a quibusdam: Quia Ioannes surrexit a mortuis: a quibusdam vero: Quia Elias apparuit: ab aliis autem: Quia propheta unus de antiquis surrexit.
{9:8} by some, “For John has risen from the dead,” yet truly, by others, “For Elijah has appeared,” and by still others, “For one of the prophets from of old has risen again.”

{9:9} Et ait Herodes: Ioannem ego decollavit: Quis est autem iste, de quo ego talia audio? Et quærebat videre eum.
{9:9} And Herod said: “I beheaded John. So then, who is this, about whom I hear such things?” And he sought to see him.

{9:10} Et reversi Apostoli, narraverunt illi quæcumque fecerunt: et assumptis illis secessit seorsum in locum desertum, qui est Bethsaidæ.
{9:10} And when the Apostles returned, they explained to him all the things that they had done. And taking them with him, he withdrew to a deserted place apart, which belongs to Bethsaida.

{9:11} Quod cum cognovissent turbæ, secutæ sunt illum: et excepit eos, et loquebatur illis de regno Dei, et eos, qui cura indigebant, sanabat.
{9:11} But when the crowd had realized this, they followed him. And he received them and spoke to them about the kingdom of God. And those who were in need of cures, he healed.

{9:12} Dies autem cœperat declinare. Et accedentes duodecim dixerunt illi: Dimitte turbas, ut euntes in castella, villasque quæ circa sunt, divertant, et inveniant escas: quia hic in loco deserto sumus.
{9:12} Then the day began to decline. And drawing near, the twelve said to him: “Dismiss the crowds, so that, by going into the surrounding towns and villages, they may separate and find food. For we are here in a deserted place.”

{9:13} Ait autem ad illos: Vos date illis manducare. At illi dixerunt: Non sunt nobis plus quam quinque panes, et duo pisces: nisi forte nos eamus, et emamus in omnem hanc turbam escas.
{9:13} But he said to them, “You give them something to eat.” And they said, “There is with us no more than five loaves and two fish, unless perhaps we are to go and buy food for this entire multitude.”

{9:14} Erant autem fere viri quinque millia. Ait autem ad discipulos suos: Facite illos discumbere per convivia quinquagenos.
{9:14} Now there were about five thousand men. So he said to his disciples, “Have them recline to eat in groups of fifty.”

{9:15} Et ita fecerunt. Et discumbere fecerunt omnes.
{9:15} And they did so. And they caused them all to recline to eat.

{9:16} Acceptis autem quinque panibus, et duobus piscibus, respexit in cælum: et benedixit illis, et fregit, et distribuit discipulis suis, ut ponerent ante turbas.
{9:16} Then, taking the five loaves and the two fish, he gazed up to heaven, and he blessed and broke and distributed them to his disciples, in order to set them before the crowd.

{9:17} Et manducaverunt omnes, et saturati sunt. Et sublatum est quod superfuit illis, fragmentorum cophini duodecim.
{9:17} And they all ate and were satisfied. And twelve baskets of fragments were taken up, which were left over from them.

{9:18} Et factum est cum solus esset orans, erant cum illo et discipuli: et interrogavit illos, dicens: Quem me dicunt esse turbæ?
{9:18} And it happened that, when he was praying alone, his disciples also were with him, and he questioned them, saying: “Who do the multitudes say that I am?”

~ The word ‘who’ is used here instead of the more grammatically correct ‘whom’ because in conversation, people generally use ‘who’ instead of ‘whom’ in this type of sentence.

{9:19} At illi responderunt, et dixerunt: Ioannem Baptistam, alii autem Eliam, alii vero quia unus Propheta de prioribus surrexit.
{9:19} But they answered by saying: “John the Baptist. But some say Elijah. Yet truly, others say that one of the prophets from before has risen again.”

{9:20} Dixit autem illis: Vos autem quem me esse dicitis? Respondens Simon Petrus dixit: Christum Dei.
{9:20} Then he said to them, “But who do you say that I am?” In response, Simon Peter said, “The Christ of God.”

{9:21} At ille increpans illos, præcepit ne cui dicerent hoc,
{9:21} But speaking sharply to them, he instructed them not to tell this to anyone,

{9:22} dicens: Quia oportet Filium hominis multa pati, et reprobari a senioribus, et principibus sacerdotum, et scribis, et occidi, et tertia die resurgere.
{9:22} saying, “For the Son of man must suffer many things, and be rejected by the elders and the leaders of the priests and the scribes, and be killed, and on the third day rise again.”

{9:23} Dicebat autem ad omnes: Si quis vult post me venire, abneget semetipsum, et tollat crucem suam quotidie, et sequatur me.
{9:23} Then he said to everyone: “If anyone is willing to come after me: let him deny himself, and take up his cross every day, and follow me.

{9:24} Qui enim voluerit animam suam salvam facere, perdet illam: nam qui perdiderit animam suam propter me, salvam faciet illam.
{9:24} For whoever will have saved his life, will lose it. Yet whoever will have lost his life for my sake, will save it.

{9:25} Quid enim proficit homo, si lucretur universum mundum, se autem ipsum perdat, et detrimentum sui faciat?
{9:25} For how does it benefit a man, if he were to gain the whole world, yet lose himself, or cause himself harm?

{9:26} Nam qui me erubuerit, et meos sermones: hunc Filius hominis erubescet cum venerit in maiestate sua, et Patris, et sanctorum Angelorum.
{9:26} For whoever will be ashamed of me and of my words: of him the Son of man will be ashamed, when he will have arrived in his majesty and that of his Father and of the holy Angels.

{9:27} Dico autem vobis vere: sunt aliqui hic stantes, qui non gustabunt mortem donec videant regnum Dei.
{9:27} And yet, I tell you a truth: There are some standing here who shall not taste death, until they see the kingdom of God.”

{9:28} Factum est autem post hæc verba fere dies octo, et assumpsit Petrum, et Iacobum, et Ioannem, et ascendit in montem ut oraret.
{9:28} And it happened that, about eight days after these words, he took Peter and James and John, and he ascended onto a mountain, so that he might pray.

{9:29} Et facta est, dum oraret, species vultus eius altera: et vestitus eius albus et refulgens.
{9:29} And while he was praying, the appearance of his countenance was altered, and his vestment became white and shining.

{9:30} Et ecce duo viri loquebantur cum illo. Erant autem Moyses, et Elias, visi in maiestate:
{9:30} And behold, two men were talking with him. And these were Moses and Elijah, appearing in majesty.

{9:31} et dicebant excessum eius, quem completurus erat in Ierusalem.
{9:31} And they spoke of his departure, which he would accomplish at Jerusalem.

{9:32} Petrus vero, et qui cum illo erant, gravati erant somno. Et evigilantes viderunt maiestatem eius, et duos viros, qui stabant cum illo.
{9:32} Yet truly, Peter and those who were with him were weighed down by sleep. And becoming alert, they saw his majesty and the two men who were standing with him.

{9:33} Et factum est cum discederent ab illo, ait Petrus ad Iesum: Præceptor, bonum est nos hic esse: et faciamus tria tabernacula, unum Tibi, et unum Moysi, et unum Eliæ: nesciens quid diceret.
{9:33} And it happened that, as these were departing from him, Peter said to Jesus: “Teacher, it is good for us to be here. And so, let us make three tabernacles: one for you, and one for Moses, and one for Elijah.” For he did not know what he was saying.

{9:34} Hæc autem illo loquente, facta est nubes, et obumbravit eos: et timuerunt, intrantibus illis in nubem.
{9:34} Then, as he was saying these things, a cloud came and overshadowed them. And as these were entering into the cloud, they were afraid.

{9:35} Et vox facta est de nube, dicens: Hic est Filius meus dilectus, ipsum audite.
{9:35} And a voice came from the cloud, saying: “This is my beloved Son. Listen to him.”

{9:36} Et dum fieret vox, inventus est Iesus solus. Et ipsi tacuerunt, et nemini dixerunt in illis diebus quidquam ex his, quæ viderant.
{9:36} And while the voice was being uttered, Jesus was found to be alone. And they were silent and told no one, in those days, any of these things, which they had seen.

{9:37} Factum est autem in sequenti die, descendentibus illis de monte, occurrit illis turba multa.
{9:37} But it happened on the following day that, as they were descending from the mountain, a great crowd met him.

{9:38} Et ecce vir de turba exclamavit, dicens: Magister, obsecro te, respice in filium meum quia unicus est mihi:
{9:38} And behold, a man from the crowd cried out, saying, “Teacher, I beg you, look kindly on my son, for he is my only son.

{9:39} et ecce spiritus apprehendit eum, et subito clamat, et elidit, et dissipat eum cum spuma, et vix discedit dilanians eum:
{9:39} And behold, a spirit takes hold of him, and he suddenly cries out, and it throws him down and convulses him, so that he foams. And though it tears him apart, it leaves him only with difficulty.

{9:40} et rogavi discipulos tuos ut eiicerent illum, et non potuerunt.
{9:40} And I asked your disciples to cast him out, and they were unable.”

{9:41} Respondens autem Iesus, dixit: O generatio infidelis, et perversa, usquequo ero apud vos, et patiar vos? Adduc huc filium tuum.
{9:41} And in response, Jesus said: “O unfaithful and perverse generation! How long will I be with you and endure you? Bring your son here.”

{9:42} Et cum accederet, elisit illum dæmonium, et dissipavit.
{9:42} And as he was approaching him, the demon threw him down and convulsed him.

{9:43} Et increpavit Iesus spiritum immundum, et sanavit puerum, et reddidit illum patri eius.
{9:43} And Jesus rebuked the unclean spirit, and he healed the boy, and he restored him to his father.

{9:44} Stupebant autem omnes in magnitudine Dei: omnibusque mirantibus in omnibus, quæ faciebat, dixit ad discipulos suos: Ponite vos in cordibus vestris sermones istos: Filius enim hominis futurum est ut tradatur in manus hominum.
{9:44} And all were astonished at the greatness of God. And as everyone was wondering over all that he was doing, he said to his disciples: “You must set these words in your hearts. For it shall be that the Son of man will be delivered into the hands of men.”

{9:45} At illi ignorabant verbum istud, et erat velatum ante eos ut non sentirent illud: et timebant eum interrogare de hoc verbo.
{9:45} But they did not understand this word, and it was concealed from them, so that they did not perceive it. And they were afraid to question him about this word.

{9:46} Intravit autem cogitatio in eos, quis eorum maior esset.
{9:46} Now an idea entered into them, as to which of them was greater.

{9:47} At Iesus videns cogitationes cordis illorum, apprehendit puerum, et statuit illum secus se,
{9:47} But Jesus, perceiving the thoughts of their hearts, took a child and stood him beside him.

{9:48} et ait illis: Quicumque susceperit puerum istum in nomine meo, me recipit: et quicumque me receperit, recipit eum, qui me misit. Nam qui minor est inter vos omnes, hic maior est.
{9:48} And he said to them: “Whoever will receive this child in my name, receives me; and whoever receives me, receives him who sent me. For whoever is the lesser among you all, the same is greater.”

{9:49} Respondens autem Ioannes dixit: Præceptor, vidimus quemdam in nomine tuo eiicientem dæmonia, et prohibuimus eum: quia non sequitur nobiscum.
{9:49} And responding, John said: “Teacher, we saw a certain one casting out demons in your name. And we prohibited him, for he does not follow with us.”

{9:50} Et ait ad illum Iesus: Nolite prohibere: qui enim non est adversum vos, pro vobis est.
{9:50} And Jesus said to him: “Do not prohibit him. For whoever is not against you, is for you.”

{9:51} Factum est autem dum complerentur dies assumptionis eius, et ipse faciem suam firmavit ut iret in Ierusalem.
{9:51} Now it happened that, while the days of his dissipation were being completed, he steadfastly set his face to go to Jerusalem.

{9:52} Et misit nuncios ante conspectum suum: et euntes intraverunt in civitatem Samaritanorum ut parerent illi.
{9:52} And he sent messengers before his face. And going on, they entered into a city of the Samaritans, to prepare for him.

{9:53} Et non receperunt eum, quia facies eius erat euntis in Ierusalem.
{9:53} And they would not receive him, because his face was going toward Jerusalem.

{9:54} Cum vidissent autem discipuli eius Iacobus, et Ioannes, dixerunt: Domine, vis dicimus ut ignis descendat de cælo, et consumat illos?
{9:54} And when his disciples, James and John, had seen this, they said, “Lord, do you want us to call for fire to descend from heaven and consume them?”

{9:55} Et conversus increpavit illos, dicens: Nescitis cuius spiritus estis?
{9:55} And turning, he rebuked them, saying: “Do you not know of whose spirit you are?

{9:56} Filius hominis non venit animas perdere, sed salvare. Et abierunt in aliud castellum.
{9:56} The Son of man came, not to destroy lives, but to save them.” And they went into another town.

{9:57} Factum est autem: ambulantibus illis in via, dixit quidam ad illum: Sequar te quocumque ieris.
{9:57} And it happened that, as they were walking along the way, someone said to him, “I will follow you, wherever you will go.”

{9:58} Dixit illi Iesus: Vulpes foveas habent, et volucres cæli nidos: Filius autem hominis non habet ubi caput reclinet.
{9:58} Jesus said to him: “Foxes have dens, and the birds of the air have nests. But the Son of man has nowhere to lay his head.”

{9:59} Ait autem ad alterum: Sequere me. Ille autem dixit: Domine permitte mihi primum ire, et sepelire patrem meum.
{9:59} Then he said to another, “Follow me.” But he said, “Lord, permit me first to go and bury my father.”

{9:60} Dixitque ei Iesus: Sine ut mortui sepeliant mortuos suos: tu autem vade, et annuncia regnum Dei.
{9:60} And Jesus said to him: “Let the dead bury their dead. But you go and announce the kingdom of God.”

{9:61} Et ait alter: Sequar te Domine, sed permitte mihi primum renunciare his, quæ domi sunt.
{9:61} And another said: “I will follow you, Lord. But permit me first to explain this to those of my house.”

{9:62} Ait ad illum Iesus: Nemo mittens manum suam ad aratrum, et respiciens retro, aptus est regno Dei.
{9:62} Jesus said to him, “No one who puts his hand to the plow, and then looks back, is fit for the kingdom of God.”

[Lucas 10]
[Luke 10]

{10:1} Post hæc autem designavit Dominus et alios septuaginta duos. Et misit illos binos ante faciem suam in omnem civitatem, et locum, quo erat ipse venturus.
{10:1} Then, after these things, the Lord also designated another seventy-two. And he sent them in pairs before his face, into every city and place where he was to arrive.

~ Notice the different wording used for the 72 as compared to the 12. The 12 were appointed, but the 72 were designated, indicating different roles. The 12 were Apostles, but the 72 were more like deacons.

{10:2} Et dicebat illis: Messis quidem multa, operarii autem pauci. Rogate ergo Dominum messis ut mittat operarios in messem suam.
{10:2} And he said to them: “Certainly the harvest is great, but the workers are few. Therefore, ask the Lord of the harvest to send workers into his harvest.

{10:3} Ite: ecce ego mitto vos sicut agnos inter lupos.
{10:3} Go forth. Behold, I send you out like lambs among wolves.

{10:4} Nolite portare sacculum, neque peram, neque calceamenta, et neminem per viam salutaveritis.
{10:4} Do not choose to carry a purse, nor provisions, nor shoes; and you shall greet no one along the way.

{10:5} In quamcumque domum intraveritis, primum dicite: Pax huic domui:
{10:5} Into whatever house you will have entered, first say, ‘Peace to this house.’

{10:6} et si ibi fuerit filius pacis, requiescet super illum pax vestra: sin autem, ad vos revertetur.
{10:6} And if a son of peace is there, your peace will rest upon him. But if not, it will return to you.

{10:7} In eadem autem domo manete edentes, et bibentes quæ apud illos sunt: dignus est enim operarius mercede sua. Nolite transire de domo in domum.
{10:7} And remain in the same house, eating and drinking the things that are with them. For the worker is worthy of his pay. Do not choose to pass from house to house.

{10:8} Et in quamcumque civitatem intraveritis, et susceperint vos, manducate quæ apponuntur vobis:
{10:8} And into whatever city you have entered and they have received you, eat what they set before you.

{10:9} et curate infirmos, qui in illa sunt, et dicite illis: Appropinquavit in vos regnum Dei.
{10:9} And cure the sick who are in that place, and proclaim to them, ‘The kingdom of God has drawn near to you.’

{10:10} In quamcumque autem civitatem intraveritis, et non susceperint vos, exeuntes in plateas eius, dicite:
{10:10} But into whatever city you have entered and they have not received you, going out into its main streets, say:

{10:11} Etiam pulverem, qui adhæsit nobis de civitate vestra, extergimus in vos: tamen hoc scitote, quia appropinquavit regnum Dei.
{10:11} ‘Even the dust which clings to us from your city, we wipe away against you. Yet know this: the kingdom of God has drawn near.’

{10:12} Dico vobis, quia Sodomis in die illa remissius erit, quam illi civitati.
{10:12} I say to you, that in that day, Sodom will be forgiven more than that city will be.

{10:13} Væ tibi Corozain, væ tibi Bethsaida: quia si in Tyro, et Sidone factæ fuissent virtutes, quæ factæ sunt in vobis, olim in cilicio, et cinere sedentes pœniterent.
{10:13} Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that have been wrought in you, had been wrought in Tyre and Sidon, they would have repented long ago, sitting in haircloth and ashes.

{10:14} Verumtamen Tyro, et Sidoni remissius erit in iudicio, quam vobis.
{10:14} Yet truly, Tyre and Sidon will be forgiven more in the judgment than you will be.

{10:15} Et tu Capharnaum usque ad cælum exaltata, usque ad infernum demergeris.
{10:15} And as for you, Capernaum, who would be exalted even up to Heaven: you shall be submerged into Hell.

{10:16} Qui vos audit, me audit: et qui vos spernit, me spernit. Qui autem me spernit, spernit eum, qui misit me.
{10:16} Whoever hears you, hears me. And whoever despises you, despises me. And whoever despises me, despises him who sent me.”

{10:17} Reversi sunt autem septuaginta duo cum gaudio, dicentes: Domine, etiam dæmonia subiiciuntur nobis in nomine tuo.
{10:17} Then the seventy-two returned with gladness, saying, “Lord, even the demons are subject to us, in your name.”

{10:18} Et ait illis: Videbam Satanam sicut fulgor de cælo cadentem.
{10:18} And he said to them: “I was watching as Satan fell like lightning from heaven.

{10:19} Ecce dedi vobis potestatem calcandi supra serpentes, et scorpiones, et super omnem virtutem inimici: et nihil vobis nocebit.
{10:19} Behold, I have given you authority to tread upon serpents and scorpions, and upon all the powers of the enemy, and nothing shall hurt you.

{10:20} Verumtamen in hoc nolite gaudere quia spiritus vobis subiiciuntur: gaudete autem, quod nomina vestra scripta sunt in cælis.
{10:20} Yet truly, do not choose to rejoice in this, that the spirits are subject to you; but rejoice that your names are written in heaven.”

{10:21} In ipsa hora exultavit Spiritu Sancto, et dixit: Confiteor tibi Pater, Domine cæli et terræ, quod abscondisti hæc a sapientibus, et prudentibus, et revelasti ea parvulis. Etiam Pater: quoniam sic placuit ante te.
{10:21} In the same hour, he exulted in the Holy Spirit, and he said: “I confess to you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the prudent, and have revealed them to little ones. It is so, Father, because this way was pleasing before you.

{10:22} Omnia mihi tradita sunt a Patre meo. Et nemo scit quis sit Filius, nisi Pater: et quis sit Pater, nisi Filius, et cui voluerit Filius revelare.
{10:22} All things have been delivered to me by my Father. And no one knows who the Son is, except the Father, and who the Father is, except the Son, and those to whom the Son has chosen to reveal him.”

~ Since no one can know the Father, except those to whom the Son has chosen to reveal him, the Holy Spirit must proceed from both the Father and the Son, not from the Father alone.

{10:23} Et conversus ad discipulos suos, dixit: Beati oculi, qui vident quæ vos videtis.
{10:23} And turning to his disciples, he said: “Blessed are the eyes that see what you see.

{10:24} Dico enim vobis, quod multi prophetæ, et reges voluerunt videre quæ vos videtis, et non viderunt: et audire quæ auditis, et non audierunt.
{10:24} For I say to you, that many prophets and kings wanted to see the things that you see, and they did not see them, and to hear the things that you hear, and they did not hear them.”

{10:25} Et ecce quidam legis peritus surrexit tentans illum, et dicens: Magister, quid faciendo vitam æternam possidebo?
{10:25} And behold, a certain expert in the law rose up, testing him and saying, “Teacher, what must I do to possess eternal life?”

{10:26} At ille dixit ad eum: In lege quid scriptum est? Quomodo legis?
{10:26} But he said to him: “What is written in the law? How do you read it?”

{10:27} Ille respondens dixit: Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex omnibus virtutibus tuis, et ex omni mente tua: et proximum tuum sicut teipsum.
{10:27} In response, he said: “You shall love the Lord your God from your whole heart, and from your whole soul, and from all your strength, and from all your mind, and your neighbor as yourself.”

{10:28} Dixitque illi: Recte respondisti: hoc fac, et vives.
{10:28} And he said to him: “You have answered correctly. Do this, and you will live.”

{10:29} Ille autem volens iustificare seipsum, dixit ad Iesum: Et quis est meus proximus?
{10:29} But since he wanted to justify himself, he said to Jesus, “And who is my neighbor?”

{10:30} Suscipiens autem Iesus, dixit: Homo quidam descendebat ab Ierusalem in Iericho, et incidit in latrones, qui etiam despoliaverunt eum: et plagis impositis abierunt semivivo relicto.
{10:30} Then Jesus, taking this up, said: “A certain man descended from Jerusalem to Jericho, and he happened upon robbers, who now also plundered him. And inflicting him with wounds, they went away, leaving him behind, half-alive.

{10:31} Accidit autem ut sacerdos quidam descenderet eadem via: et viso illo præterivit.
{10:31} And it happened that a certain priest was descending along the same way. And seeing him, he passed by.

{10:32} Similiter et Levita, cum esset secus locum, et videret eum, pertransiit.
{10:32} And similarly a Levite, when he was near the place, also saw him, and he passed by.

{10:33} Samaritanus autem quidam iter faciens, venit secus eum: et videns eum, misericordia motus est.
{10:33} But a certain Samaritan, being on a journey, came near him. And seeing him, he was moved by mercy.

{10:34} Et appropians alligavit vulnera eius, infundens oleum, et vinum: et imponens illum in iumentum suum, duxit in stabulum, et curam eius egit.
{10:34} And approaching him, he bound up his wounds, pouring oil and wine on them. And setting him on his pack animal, he brought him to an inn, and he took care of him.

~ A ‘jumentum’ is not just any animal or cattle, but typically one used for carrying loads, hence a pack animal or a beast of burden.

{10:35} Et altera die protulit duos denarios, et dedit stabulario, et ait: Curam illius habe: et quodcumque supererogaveris, ego cum rediero reddam tibi.
{10:35} And the next day, he took out two denarii, and he gave them to the proprietor, and he said: ‘Take care of him. And whatever extra you will have spent, I will repay to you at my return.’

{10:36} Quis horum trium videtur tibi proximus fuisse illi, qui incidit in latrones?
{10:36} Which of these three, does it seem to you, was a neighbor to him who fell among the robbers?”

{10:37} At ille dixit: Qui fecit misericordiam in illum. Et ait illi Iesus: Vade, et tu fac similiter.
{10:37} Then he said, “The one who acted with mercy toward him.” And Jesus said to him, “Go, and act similarly.”

{10:38} Factum est autem, dum irent, et ipse intravit in quoddam castellum: et mulier quædam Martha nomine, excepit illum in domum suam,
{10:38} Now it happened that, while they were traveling, he entered into a certain town. And a certain woman, named Martha, received him into her home.

{10:39} et huic erat soror nomine Maria, quæ etiam sedens secus pedes Domini, audiebat verbum illius.
{10:39} And she had a sister, named Mary, who, while sitting beside the Lord’s feet, was listening to his word.

{10:40} Martha autem satagebat circa frequens ministerium: quæ stetit, et ait: Domine, non est tibi curæ quod soror mea reliquit me solam ministrare? dic ergo illi, ut me adiuvet.
{10:40} Now Martha was continually busying herself with serving. And she stood still and said: “Lord, is it not a concern to you that my sister has left me to serve alone? Therefore, speak to her, so that she may help me.”

{10:41} Et respondens dixit illis Dominus: Martha, Martha, sollicita es, et turbaris erga plurima.
{10:41} And the Lord responded by saying to her: “Martha, Martha, you are anxious and troubled over many things.

{10:42} Porro unum est necessarium. Maria optimam partem elegit, quæ non auferetur ab ea.
{10:42} And yet only one thing is necessary. Mary has chosen the best portion, and it shall not be taken away from her.”

[Lucas 11]
[Luke 11]

{11:1} Et factum est: cum esset in quodam loco orans, ut cessavit, dixit unus ex discipulis eius ad eum: Domine, doce nos orare, sicut docuit et Ioannes discipulos suos.
{11:1} And it happened that, while he was in a certain place praying, when he ceased, one of his disciples said to him, “Lord, teach us to pray, as John also taught his disciples.”

{11:2} Et ait illis: Cum oratis, dicite: Pater, sanctificetur nomen tuum. Adveniat regnum tuum.
{11:2} And he said to them: “When you are praying, say: Father, may your name be kept holy. May your kingdom come.

{11:3} Panem nostrum quotidianum da nobis hodie.
{11:3} Give us this day our daily bread.

{11:4} Et dimitte nobis peccata nostra, siquidem et ipsi dimittimus omni debenti nobis. Et ne nos inducas in tentationem.
{11:4} And forgive us our sins, since we also forgive all who are indebted to us. And lead us not into temptation.”

{11:5} Et ait ad illos: Quis vestrum habebit amicum, et ibit ad illum media nocte, et dicet illi: Amice, commoda mihi tres panes,
{11:5} And he said to them: “Which of you will have a friend and will go to him in the middle of the night, and will say to him: ‘Friend, lend me three loaves,

{11:6} quoniam amicus meus venit de via ad me, et non habeo quod ponam ante illum.
{11:6} because a friend of mine has arrived from a journey to me, and I do not have anything to set before him.’

{11:7} Et ille de intus respondens dicat: Noli mihi molestus esse, iam ostrium clausum est, et pueri mei mecum sunt in cubili: non possum surgere, et dare tibi.
{11:7} And from within, he would answer by saying: ‘Do not disturb me. The door is closed now, and my children and I are in bed. I cannot get up and give it to you.’

{11:8} Et si ille perseveraverit pulsans: dico vobis, etsi non dabit illi surgens eo quod amicus eius sit, propter improbitatem tamen eius surget, et dabit illi quotquot habet necessarios.
{11:8} Yet if he will persevere in knocking, I tell you that, even though he would not get up and give it to him because he is a friend, yet due to his continued insistence, he will get up and give him whatever he needs.

{11:9} Et ego dico vobis: Petite, et dabitur vobis; quærite, et invenietis; pulsate, et aperietur vobis.
{11:9} And so I say to you: Ask, and it shall be given to you. Seek, and you shall find. Knock, and it shall be opened to you.

{11:10} Omnis enim qui petit, accipit: et qui quærit, invenit: et pulsanti aperietur.
{11:10} For everyone who asks, receives. And whoever seeks, finds. And whoever knocks, it shall be opened to him.

{11:11} Quis autem ex vobis patrem petit panem, numquid lapidem dabit illi? Aut piscem: numquid pro pisce serpentem dabit illi?
{11:11} So then, who among you, if he asks his father for bread, he would give him a stone? Or if he asks for a fish, he would give him a serpent, instead of a fish?

{11:12} Aut si petierit ovum: numquid porriget illi scorpionem?
{11:12} Or if he will ask for an egg, he would offer to him a scorpion?

{11:13} Si ergo vos cum sitis mali, nostis bona data dare filiis vestris: quanto magis Pater vester de cælo dabit spiritum bonum petentibus se?
{11:13} Therefore, if you, being evil, know how to give good things to your sons, how much more will your Father give, from heaven, a spirit of goodness to those who ask him?”

~ The wording is not ‘Father from heaven’ because the Father is not ‘from’ anything or anywhere; the Father is First. Also, the wording ‘spiritum bonum’ is not the same as the wording ‘Spiritu Sancto’ referring to the Holy Spirit, so it does not refer specifically to the Holy Spirit. Instead, it refers to a gift of the Holy Spirit, to have a spirit or attitude of doing good.

{11:14} Et erat eiiciens dæmonium, et illud erat mutum. Et cum eiecisset dæmonium, locutus est mutus, et admiratæ sunt turbæ.
{11:14} And he was casting out a demon, and the man was mute. But when he had cast out the demon, the mute man spoke, and so the crowds were amazed.

{11:15} Quidam autem ex eis dixerunt: In Beelzebub principe dæmoniorum eiicit dæmonia.
{11:15} But some of them said, “It is by Beelzebub, the leader of demons, that he casts out demons.”

{11:16} Et alii tentantes, signum de cælo quærebant ab eo.
{11:16} And others, testing him, required a sign from heaven of him.

{11:17} Ipse autem ut vidit cogitationes eorum, dixit eis: Omne regnum in seipsum divisum desolabitur, et domus supra domum cadet.
{11:17} But when he perceived their thoughts, he said to them: “Every kingdom divided against itself will become desolate, and house will fall upon house.

{11:18} Si autem et Satanas in seipsum divisus est, quomodo stabit regnum eius? quia dicitis in Beelzebub me eiicere dæmonia.
{11:18} So then, if Satan is also divided against himself, how will his kingdom stand? For you say that it is by Beelzebub that I cast out demons.

{11:19} Si autem ego in Beelzebub eiicio dæmonia: filii vestri in quo eiiciunt? Ideo ipsi iudices vestri erunt.
{11:19} But if I cast out demons by Beelzebub, by whom do your own sons cast them out? Therefore, they shall be your judges.

{11:20} Porro si in digito Dei eiicio dæmonia: profecto pervenit in vos regnum Dei.
{11:20} Moreover, if it is by the finger of God that I cast out demons, then certainly the kingdom of God has overtaken you.

{11:21} Cum fortis armatus custodit atrium suum, in pace sunt ea, quæ possidet.
{11:21} When a strong armed man guards his entrance, the things that he possesses are at peace.

{11:22} Si autem fortior eo superveniens vicerit eum, universa arma eius auferet, in quibus confidebat, et spolia eius distribuet.
{11:22} But if a stronger one, overwhelming him, has defeated him, he will take away all his weapons, in which he trusted, and he will distribute his spoils.

{11:23} Qui non est mecum, contra me est: et qui non colligit mecum, dispergit.
{11:23} Whoever is not with me, is against me. And whoever does not gather with me, scatters.

{11:24} Cum immundus spiritus exierit de homine, ambulat per loca inaquosa, quærens requiem: et non inveniens dicit: Revertar in domum meam unde exivi.
{11:24} When an unclean spirit has departed from a man, he walks through waterless places, seeking rest. And not finding any, he says: ‘I will return to my house, from which I departed.’

{11:25} Et cum venerit, invenit eam scopis mundatam, et ornatam.
{11:25} And when he has arrived, he finds it swept clean and decorated.

{11:26} Tunc vadit, et assumit septem alios spiritus secum, nequiores se, et ingressi habitant ibi. Et fiunt novissima hominis illius peiora prioribus.
{11:26} Then he goes, and he takes in seven other spirits with him, more wicked than himself, and they enter and live there. And so, the end of that man is made worse than the beginning.”

{11:27} Factum est autem, cum hæc diceret: extollens vocem quædam mulier de turba dixit illi: Beatus venter, qui te portavit, et ubera, quæ suxisti.
{11:27} And it happened that, when he was saying these things, a certain woman from the crowd, lifting up her voice, said to him, “Blessed is the womb that bore you and the breasts that nursed you.”

{11:28} At ille dixit: Quinimmo beati, qui audiunt verbum Dei, et custodiunt illud.
{11:28} Then he said, “Yes, but moreover: blessed are those who hear the word of God and keep it.”

{11:29} Turbis autem concurrentibus cœpit dicere: Generatio hæc, generatio nequam est: signum quærit, et signum non dabitur ei, nisi signum Ionæ prophetæ.
{11:29} Then, as the crowds were quickly gathering, he began to say: “This generation is a wicked generation: it seeks a sign. But no sign will be given to it, except the sign of the prophet Jonah.

{11:30} Nam sicut fuit Ionas signum Ninivitis: ita erit et Filius hominis generationi isti.
{11:30} For just as Jonah was a sign to the Ninevites, so also will the Son of man be to this generation.

{11:31} Regina Austri surget in iudicio cum viris generationis huius, et condemnabit illos: quia venit a finibus terræ audire sapientiam Salomonis: et ecce plus quam Salomon hic.
{11:31} The queen of the South will rise up, at the judgment, with the men of this generation, and she will condemn them. For she came from the ends of the earth to hear the wisdom of Solomon. And behold, more than Solomon is here.

{11:32} Viri Ninivitæ surgent in iudicio cum generatione hac, et condemnabunt illam: quia pœnitentiam egerunt ad prædicationem Ionæ, et ecce plus quam Ionas hic.
{11:32} The men of Nineveh will rise up, at the judgment, with this generation, and they will condemn it. For at the preaching of Jonah, they repented. And behold, more than Jonah is here.

{11:33} Nemo lucernam accendit, et in abscondito ponit, neque sub modio: sed supra candelabrum, ut qui ingrediuntur, lumen videant.
{11:33} No one lights a candle and places it in hiding, nor under a bushel basket, but upon a lampstand, so that those who enter may see the light.

{11:34} Lucerna corporis tui, est oculus tuus. Si oculus tuus fuerit simplex, totum corpus tuum lucidum erit: si autem nequam fuerit, etiam corpus tuum tenebrosum erit.
{11:34} Your eye is the light of your body. If your eye is wholesome, your entire body will be filled with light. But if it is wicked, then even your body will be darkened.

{11:35} Vide ergo ne lumen, quod in te est, tenebræ sint.
{11:35} Therefore, take care, lest the light that is within you become darkness.

{11:36} Si ergo corpus tuum totum lucidum fuerit, non habens aliquam partem tenebrarum, erit lucidum totum, et sicut lucerna fulgoris illuminabit te.
{11:36} So then, if your entire body becomes filled with light, not having any part in darkness, then it will be entirely light, and, like a shining lamp, it will illuminate you.”

{11:37} Et cum loqueretur, rogavit illum quidam Pharisæus ut pranderet apud se. Et ingressus recubuit.
{11:37} And as he was speaking, a certain Pharisee asked him to eat with him. And going inside, he sat down to eat.

{11:38} Pharisæus autem cœpit intra se reputans dicere, quare non baptizatus esset ante prandium.
{11:38} But the Pharisee began to say, thinking within himself: “Why might it be that he has not washed before eating?”

{11:39} Et ait Dominus ad illum: Nunc vos Pharisæi quod deforis est calicis, et catini, mundatis: quod autem intus est vestrum, plenum est rapina, et iniquitate.
{11:39} And the Lord said to him: “You Pharisees today clean what is outside the cup and the plate, but what is inside of you is full of plunder and iniquity.

{11:40} Stulti! Nonne qui fecit quod deforis est, etiam id, quod deintus est, fecit?
{11:40} Fools! Did not he who made what is outside, indeed also make what is inside?

{11:41} Verumtamen quod superest, date eleemosynam: et ecce omnia munda sunt vobis.
{11:41} Yet truly, give what is above as alms, and behold, all things are clean for you.

~ The word ‘superest’ literally means ‘is over’ or ‘is above.’ It is sometimes used to refer to human persons who are still alive, i.e. if you have survived, you are still above ground, not having been buried in a grave. In this context, it refers to the things of this world, to the things of this life, to temporal things.

{11:42} Sed væ vobis Pharisæis, quia decimatis mentham, et rutam, et omne olus, et præteritis iudicium, et charitatem Dei: hæc autem oportuit facere, et illa non omittere.
{11:42} But woe to you, Pharisees! For you tithe mint and rue and every herb, but you ignore judgment and the charity of God. But these things you ought to have done, without omitting the others.

{11:43} Væ vobis Pharisæis, quia diligitis primas cathedras in synagogis, et salutationes in foro.
{11:43} Woe to you, Pharisees! For you love the first seats in the synagogues, and greetings in the marketplace.

{11:44} Væ vobis, quia estis ut monumenta, quæ non apparent, et homines ambulantes supra, nesciunt.
{11:44} Woe to you! For you are like graves that are not noticeable, so that men walk over them without realizing it.”

{11:45} Respondens autem quidam ex legis peritis, ait illi: Magister, hæc dicens etiam contumeliam nobis facis.
{11:45} Then one of the experts in the law, in response, said to him, “Teacher, in saying these things, you bring an insult against us as well.”

{11:46} At ille ait: Et vobis legis peritis væ: quia oneratis homines oneribus, quæ portare non possunt, et ipsi uno digito vestro non tangitis sarcinas.
{11:46} So he said: “And woe to you experts in the law! For you weigh men down with burdens which they are not able to bear, but you yourselves do not touch the weight with even one of your fingers.

~ These experts in Jewish law were not so much like the secular lawyers of today (as bad as some from that group can be), but were more like the experts in theology and religion today.

{11:47} Væ vobis, qui ædificatis monumenta Prophetarum: patres autem vestri occiderunt illos.
{11:47} Woe to you, who build the tombs of the prophets, while it is your fathers who killed them!

{11:48} Profecto testificamini quod consentitis operibus patrum vestrorum: quoniam ipsi quidem eos occiderunt, vos autem ædificatis eorum sepulchra.
{11:48} Clearly, you are testifying that you consent to the actions of your fathers, because even though they killed them, you build their sepulchers.

{11:49} Propterea et sapientia Dei dixit: Mittam ad illos Prophetas, et Apostolos, et ex illis occident, et persequentur:
{11:49} Because of this also, the wisdom of God said: I will send to them Prophets and Apostles, and some of these they will kill or persecute,

{11:50} ut inquiratur sanguis omnium Prophetarum, qui effusus est a constitutione mundi a generatione ista,
{11:50} so that the blood of all the Prophets, which has been shed since the foundation of the world, may be charged against this generation:

{11:51} a sanguine Abel, usque ad sanguinem Zachariæ, qui periit inter altare, et ædem. Ita dico vobis, requiretur ab hac generatione.
{11:51} from the blood of Abel, even to the blood of Zachariah, who perished between the altar and the sanctuary. So I say to you: it will be required of this generation!

~ The word ‘aedem’ is used more to refer to smaller shrines or temples, and so it evidently does not refer to the Temple of Jerusalem.

{11:52} Væ vobis legis peritis, quia tulistis clavem scientiæ, ipsi non introistis, et eos, qui introibant, prohibuistis.
{11:52} Woe to you, experts in the law! For you have taken away the key of knowledge. You yourselves do not enter, and those who were entering, you would have prohibited.”

{11:53} Cum autem hæc ad illos diceret, cœperunt Pharisæi, et Legisperiti graviter insistere, et os eius opprimere de multis,
{11:53} Then, while he was saying these things to them, the Pharisees and the experts in the law began to insist strongly that he restrain his mouth about many things.

{11:54} insidiantes ei, et quærentes aliquid capere de ore eius, ut accusarent eum.
{11:54} And waiting to ambush him, they sought something from his mouth that they might seize upon, in order to accuse him.

[Lucas 12]
[Luke 12]

{12:1} Multis autem turbis circumstantibus, ita ut se invicem conculcarent, cœpit dicere ad discipulos suos: Attendite a fermento Pharisæorum, quod est hypocrisis.
{12:1} Then, as great crowds were standing so close that they were stepping on one another, he began to say to his disciples: “Beware of the leaven of the Pharisees, which is hypocrisy.

{12:2} Nihil autem opertum est, quod non reveletur: neque absconditum, quod non sciatur.
{12:2} For there is nothing covered, which will not be revealed, nor anything hidden, which will not be known.

{12:3} Quoniam quæ in tenebris dixistis, in lumine dicentur: et quod in aurem locuti estis in cubiculis, prædicabitur in tectis.
{12:3} For the things that you have spoken in darkness will be declared in the light. And what you have said in the ear in bedrooms will be proclaimed from the housetops.

{12:4} Dico autem vobis amicis meis: Ne terreamini ab his, qui occidunt corpus, et post hæc non habent amplius quid faciant.
{12:4} So I say to you, my friends: Do not be fearful of those who kill the body, and afterwards have no more that they can do.

{12:5} Ostendam autem vobis quem timeatis: timete eum, qui, postquam occiderit, habet potestatem mittere in gehennam. Ita dico vobis, hunc timete.
{12:5} But I will reveal to you whom you should fear. Fear him who, after he will have killed, has the power to cast into Hell. So I say to you: Fear him.

{12:6} Nonne quinque passeres væneunt dipondio, et unus ex illis non est in oblivione coram Deo?
{12:6} Are not five sparrows sold for two small coins? And yet not one of these is forgotten in the sight of God.

{12:7} Sed et capilli capitis vestri omnes numerati sunt. Nolite ergo timere: multis passeribus pluris estis vos:
{12:7} But even the very hairs of your head have all been numbered. Therefore, do not be afraid. You are worth more than many sparrows.

{12:8} Dico autem vobis: Omnis, quicumque confessus fuerit me coram hominibus, et Filius hominis confitebitur illum coram Angelis Dei:
{12:8} But I say to you: Everyone who will have confessed me before men, the Son of man will also confess him before the Angels of God.

{12:9} qui autem negaverit me coram hominibus, negabitur coram Angelis Dei.
{12:9} But everyone who will have denied me before men, he will be denied before the Angels of God.

{12:10} Et omnis qui dicit verbum in Filium hominis, remittetur illi: ei autem, qui in Spiritum Sanctum blasphemaverit, non remittetur.
{12:10} And everyone who speaks a word against the Son of man, it will be forgiven of him. But of him who will have blasphemed against the Holy Spirit, it will not be forgiven.

{12:11} Cum autem inducent vos in synagogas, et ad magistratus, et potestates, nolite soliciti esse qualiter, aut quid respondeatis, aut quid dicatis.
{12:11} And when they will lead you to the synagogues, and to magistrates and authorities, do not choose to be worried about how or what you will answer, or about what you might say.

{12:12} Spiritus enim Sanctus docebit vos in ipsa hora quid oporteat vos dicere.
{12:12} For the Holy Spirit will teach you, in the same hour, what you must say.”

{12:13} Ait autem ei quidam de turba: Magister, dic fratri meo ut dividat mecum hereditatem.
{12:13} And someone from the crowd said to him, “Teacher, tell my brother to share the inheritance with me.”

{12:14} At ille dixit illi: Homo, quis me constituit iudicem, aut divisorem super vos?
{12:14} But he said to him, “Man, who has appointed me as judge or arbitrator over you?”

{12:15} Dixitque ad illos: Videte, et cavete ab omni avaritia: quia non in abundantia cuiusquam vita eius est ex his quæ possidet.
{12:15} So he said to them: “Be cautious and wary of all avarice. For a person’s life is not found in the abundance of the things that he possesses.”

{12:16} Dixit autem similitudinem ad illos, dicens: Hominis cuiusdam divitis uberes fructus ager attulit:
{12:16} Then he spoke to them using a comparison, saying: “The fertile land of a certain wealthy man produced crops.

{12:17} et cogitabat intra se dicens: Quid faciam, quia non habeo quo congregam fructus meos?
{12:17} And he thought within himself, saying: ‘What should I do? For I have nowhere to gather together my crops.’

{12:18} Et dixit: Hoc faciam: Destruam horrea mea, et maiora faciam: et illuc congregabo omnia, quæ nata sunt mihi, et bona mea,
{12:18} And he said: ‘This is what I will do. I will tear down my barns and build larger ones. And into these, I will gather all the things that have been grown for me, as well as my goods.

{12:19} et dicam animæ meæ: Anima, habes multa bona posita in annos plurimos: requiesce, comede, bibe, epulare.
{12:19} And I will say to my soul: Soul, you have many goods, stored up for many years. Relax, eat, drink, and be cheerful.’

{12:20} Dixit autem illi Deus: Stulte, hac nocte animam tuam repetunt a te: quæ autem parasti, cuius erunt?
{12:20} But God said to him: ‘Foolish one, this very night they require your soul of you. To whom, then, will those things belong, which you have prepared?’

{12:21} Sic est qui sibi thesaurizat, et non est in Deum dives.
{12:21} So it is with him who stores up for himself, and is not wealthy with God.”

{12:22} Dixitque ad discipulos suos: Ideo dico vobis: Nolite soliciti esse animæ vestræ quid manducetis: neque corpori quid induamini.
{12:22} And he said to his disciples: “And so I say to you: Do not choose to be anxious about your life, as to what you may eat, nor about your body, as to what you will wear.

{12:23} Anima plus est quam esca, et corpus plus quam vestimentum.
{12:23} Life is more than food, and the body is more than clothing.

{12:24} Considerate corvos quia non seminant, neque metunt, quibus non est cellarium, neque horreum, et Deus pascit illos. Quanto magis vos pluris estis illis?
{12:24} Consider the ravens. For they neither sow nor reap; there is no storehouse or barn for them. And yet God pastures them. How much more are you, compared to them?

{12:25} Quis autem vestrum cogitando potest adiicere ad staturam suam cubitum unum?
{12:25} But which of you, by thinking, is able to add one cubit to his stature?

{12:26} Si ergo neque quod minimum est potestis, quid de ceteris soliciti estis?
{12:26} Therefore, if you are not capable, in what is so little, why be anxious about the rest?

{12:27} Considerate lilia quomodo crescunt: non laborant, neque nent: dico autem vobis, nec Salomon in omni gloria sua vestiebatur sicut unum ex istis.
{12:27} Consider the lilies, how they grow. They neither work nor weave. But I say to you, not even Solomon, in all his glory, was clothed like one of these.

{12:28} Si autem fœnum, quod hodie est in agro, et cras in clibanum mittitur, Deus sic vestit: quanto magis vos pusillæ fidei?
{12:28} Therefore, if God so clothes the grass, which is in the field today and thrown into the furnace tomorrow, how much more you, O little in faith?

{12:29} Et vos nolite quærere quid manducetis, aut quid bibatis: et nolite in sublime tolli:
{12:29} And so, do not choose to inquire as to what you will eat, or what you will drink. And do not choose to be lifted up on high.

{12:30} hæc enim omnia gentes mundi quærunt. Pater autem vester scit quoniam his indigetis.
{12:30} For all these things are sought by the Gentiles of the world. And your Father knows that you have need of these things.

{12:31} Verumtamen quærite primum regnum Dei, et iustitiam eius: et hæc omnia adiicientur vobis.
{12:31} Yet truly, seek first the kingdom of God, and his justice, and all these things shall be added to you.

{12:32} Nolite timere pusillus grex, quia complacuit Patri vestro dare vobis regnum.
{12:32} Do not be afraid, little flock; for it has pleased your Father to give you the kingdom.

{12:33} Vendite quæ possidetis, et date eleemosynam. Facite vobis sacculos, qui non veterascunt, thesaurum non deficientem in cælis: quo fur non appropriat, neque tinea corrumpit.
{12:33} Sell what you possess, and give alms. Make for yourselves purses that will not wear out, a treasure that will not fall short, in heaven, where no thief approaches, and no moth corrupts.

{12:34} Ubi enim thesaurus vester est, ibi et cor vestrum erit.
{12:34} For where your treasure is, there will your heart be also.

{12:35} Sint lumbi vestri præcincti, et lucernæ ardentes in manibus vestris,
{12:35} Let your waists be girded, and let lamps be burning in your hands.

~ The word ‘lumbi’ (loins) actually refers to the lower back, or to the waistline, which in ancient times was considered to be at the level of the kidneys and lower back, not at the hips.

{12:36} et vos similes hominibus expectantibus dominum suum, quando revertatur a nuptiis: ut, cum venerit, et pulsaverit, confestim aperiant ei.
{12:36} And let you yourselves be like men awaiting their lord, when he will return from the wedding; so that, when he arrives and knocks, they may open to him promptly.

{12:37} Beati servi illi, quos cum venerit Dominus, invenerit vigilantes: amen dico vobis, quod præcinget se, et faciet illos discumbere, et transiens ministrabit illis.
{12:37} Blessed are those servants whom the Lord, when he returns, will find being vigilant. Amen I say to you, that he will gird himself and have them sit down to eat, while he, continuing on, will minister to them.

{12:38} Et si venerit in secunda vigilia, et si in tertia vigilia venerit, et ita invenerit, beati sunt servi illi.
{12:38} And if he will return in the second watch, or if in the third watch, and if he will find them to be so: then blessed are those servants.

{12:39} Hoc autem scitote, quoniam si sciret paterfamilias, qua hora fur veniret, vigilaret utique, et non sineret perfodi domum suam.
{12:39} But know this: that if the father of the family knew at what hour the thief would arrive, he would certainly stand watch, and he would not permit his house to be broken into.

{12:40} Et vos estote parati: quia qua hora non putatis, Filius hominis veniet.
{12:40} You also must be prepared. For the Son of man will return at an hour that you will not realize.”

{12:41} Ait autem et Petrus: Domine, ad nos dicis hanc parabolam: an et ad omnes?
{12:41} Then Peter said to him, “Lord, are you telling this parable to us, or also to everyone?”

{12:42} Dixit autem Dominus: Quis, putas, est fidelis dispensator, et prudens, quem constituit Dominus supra familiam suam, ut det illis in tempore tritici mensuram?
{12:42} So the Lord said: “Who do you think is the faithful and prudent steward, whom his Lord has appointed over his family, in order to give them their measure of wheat in due time?

{12:43} Beatus ille servus, quem cum venerit Dominus, invenerit ita facientem.
{12:43} Blessed is that servant if, when his Lord will return, he will find him acting in this manner.

{12:44} Vere dico vobis, quoniam supra omnia, quæ possidet, constituet illum.
{12:44} Truly I say to you, that he will appoint him over all that he possesses.

{12:45} Quod si dixerit servus ille in corde suo: Moram facit Dominus meus venire: et cœperit percutere servos, et ancillas, et edere, et bibere, et inebriari:
{12:45} But if that servant will have said in his heart, ‘My Lord has made a delay in his return,’ and if he has begun to strike the men and women servants, and to eat and drink, and to be inebriated,

{12:46} veniet Dominus servi illius in die, qua non sperat, et hora, qua nescit, et dividet eum, partemque eius cum infidelibus ponet.
{12:46} then the Lord of that servant will return on a day which he hoped not, and at an hour which he knew not. And he will separate him, and he will place his portion with that of the unfaithful.

{12:47} Ille autem servus, qui cognovit voluntatem Domini sui, et non præparavit, et non facit secundum voluntatem eius, vapulabit multis:
{12:47} And that servant, who knew the will of his Lord, and who did not prepare and did not act according to his will, will be beaten many times over.

{12:48} qui autem non cognovit, et fecit digna plagis, vapulabit paucis. Omni autem, cui multum datum est, multum quæretur ab eo: et cui commendaverunt multum, plus petent ab eo.
{12:48} Yet he who did not know, and who acted in a way that deserves a beating, will be beaten fewer times. So then, of all to whom much has been given, much will be required. And of those to whom much has been entrusted, even more will be asked.

{12:49} Ignem veni mittere in terram, et quid volo nisi ut accendatur?
{12:49} I have come to cast a fire upon the earth. And what should I desire, except that it may be kindled?

{12:50} Baptismo autem habeo baptizari: et quomodo coarctor usque dum perficiatur!
{12:50} And I have a baptism, with which I am to be baptized. And how I am constrained, even until it may be accomplished!

{12:51} Putatis quia pacem veni dare in terram? Non, dico vobis, sed separationem:
{12:51} Do you think that I have come to give peace to the earth? No, I tell you, but division.

{12:52} erunt enim ex hoc quinque in domo una divisi, tres in duos, et duo in tres
{12:52} For from this time on, there will be five in one house: divided as three against two, and as two against three.

{12:53} dividentur: pater in filium, et filius in patrem suum, mater in filiam, et filia in matrem, socrus in nurum suam, et nurus in socrum suam.
{12:53} A father will be divided against a son, and a son against his father; a mother against a daughter and a daughter against a mother; a mother-in-law against her daughter-in-law, and a daughter-in-law against her mother-in-law.”

{12:54} Dicebat autem et ad turbas: Cum videritis nubem orientem ab occasu, statim dicitis: Nimbus venit: et ita fit.
{12:54} And he also said to the crowds: “When you see a cloud rising from the setting of the sun, immediately you say, ‘A rain cloud is coming.’ And so it does.

{12:55} Et cum austrum flantem, dicitis: Quia æstus erit: et fit.
{12:55} And when a south wind is blowing, you say, ‘It will be hot.’ And so it is.

{12:56} Hypocritæ faciem cæli, et terræ nostis probare: hoc autem tempus quomodo non probatis?
{12:56} You hypocrites! You discern the face of the heavens, and of the earth, yet how is it that you do not discern this time?

{12:57} Quid autem et a vobis ipsis non iudicatis quod iustum est?
{12:57} And why do you not, even among yourselves, judge what is just?

{12:58} Cum autem vadis cum adversario tuo ad principem, in via da operam liberari ab illo, ne forte trahat te ad iudicem, et iudex tradat te exactori, et exactor mittat te in carcerem.
{12:58} So, when you are going with your adversary to the ruler, while you are on the way, make an effort to be freed from him, lest perhaps he may lead you to the judge, and the judge may deliver you to the officer, and the officer may cast you into prison.

{12:59} Dico tibi, non exies inde, donec etiam novissimum minutum reddas.
{12:59} I tell you, you will not depart from there, until you have paid the very last coin.”

[Lucas 13]
[Luke 13]

{13:1} Aderant autem quidam ipso in tempore, nunciantes illi de Galilæis, quorum sanguinem Pilatus miscuit cum sacrificiis eorum.
{13:1} And there were present, at that very time, some who were reporting about the Galileans, whose blood Pilate mixed with their sacrifices.

~ The wording of this verse in Latin gives the impression that this was a current event.

{13:2} Et respondens dixit illis: Putatis quod hi Galilæi præ omnibus Galilæis peccatores fuerint, quia talia passi sunt?
{13:2} And responding, he said to them: “Do you think that these Galileans must have sinned more than all other Galileans, because they suffered so much?

{13:3} Non, dico vobis: sed nisi pœnitentiam habueritis, omnes similiter peribitis.
{13:3} No, I tell you. But unless you repent, you will all perish similarly.

{13:4} Sicut illi decem et octo, supra quos cecidit turris in Siloe, et occidit eos: putatis quia et ipsi debitores fuerint præter omnes homines habitantes in Ierusalem?
{13:4} And those eighteen upon whom the tower of Siloam fell and killed them, do you think that they also were greater transgressors than all the men living in Jerusalem?

{13:5} Non, dico vobis: sed si pœnitentiam non egeritis, omnes similiter peribitis.
{13:5} No, I tell you. But if you do not repent, you will all perish similarly.”

{13:6} Dicebat autem et hanc similitudinem: Arborem fici habebat quidam plantatam in vinea sua, et venit quærens fructum in illa, et non invenit.
{13:6} And he also told this parable: “A certain man had a fig tree, which was planted in his vineyard. And he came seeking fruit on it, but found none.

{13:7} Dixit autem ad cultorem vineæ: Ecce anni tres sunt ex quo venio quærens fructum in ficulnea hac, et non invenio: succide ergo illam: ut quid etiam terram occupat?
{13:7} Then he said to the cultivator of the vineyard: ‘Behold, for these three years I came seeking fruit on this fig tree, and I have found none. Therefore, cut it down. For why should it even occupy the land?’

{13:8} At ille respondens, dicit illi: Domine dimitte illam et hoc anno, usque dum fodiam circa illam, et mittam stercora:
{13:8} But in response, he said to him: ‘Lord, let it be for this year also, during which time I will dig around it and add fertilizer.

{13:9} et siquidem fecerit fructum: sin autem, in futurum succides eam.
{13:9} And, indeed, it should bear fruit. But if not, in the future, you shall cut it down.’ ”

{13:10} Erat autem docens in synagoga eorum Sabbatis.
{13:10} Now he was teaching in their synagogue on the Sabbaths.

{13:11} Et ecce mulier, quæ habebat spiritum infirmitatis annis decem et octo: et erat inclinata, nec omnino poterat sursum respicere.
{13:11} And behold, there was a woman who had a spirit of infirmity for eighteen years. And she was bent over; and she was unable to look upwards at all.

{13:12} Quam cum videret Iesus, vocavit eam ad se, et ait illi: Mulier, dimissa es ab infirmitate tua.
{13:12} And when Jesus saw her, he called her to himself, and he said to her, “Woman, you are released from your infirmity.”

{13:13} Et imposuit illi manus, et confestim erecta est, et glorificabat Deum.
{13:13} And he laid his hands upon her, and immediately she was straightened, and she glorified God.

{13:14} Respondens autem archisynagogus, indignans quia Sabbato curasset Iesus: dicebat turbæ: Sex dies sunt, in quibus oportet operari: in his ergo venite, et curamini, et non in die Sabbati.
{13:14} Then, as a result, the ruler of the synagogue became angry that Jesus had cured on the Sabbath, and he said to the crowd: “There are six days on which you ought to work. Therefore, come and be cured on those, and not on the day of the Sabbath.”

{13:15} Respondens autem ad illum Dominus dixit: Hypocritæ, unusquisque vestrum Sabbato non solvit bovem suum, aut asinum a præsepio, et ducit adaquare?
{13:15} Then the Lord said to him in response: “You hypocrites! Does not each one of you, on the Sabbath, release his ox or donkey from the stall, and lead it to water?

{13:16} Hanc autem filiam Abrahæ, quam alligavit Satanas, ecce decem et octo annis non oportuit solvi a vinculo isto die Sabbati?
{13:16} So then, should not this daughter of Abraham, whom Satan has bound for lo these eighteen years, be released from this restraint on the day of the Sabbath?”

{13:17} Et cum hæc diceret, erubescebant omnes adversarii eius: et omnis populus gaudebat in universis, quæ gloriose fiebant ab eo.
{13:17} And as he was saying these things, all his adversaries were ashamed. And all the people rejoiced in everything that was being done gloriously by him.

{13:18} Dicebat ergo: Cui simile est regnum Dei, et cui simile æstimabo illud?
{13:18} And so he said: “To what is the kingdom of God similar, and to what figure shall I compare it?

{13:19} Simile est grano sinapis, quod acceptum homo misit in hortum suum, et crevit, et factum est in arborem magnam: et volucres cæli requieverunt in ramis eius.
{13:19} It is like a grain of mustard seed, which a man took and cast into his garden. And it grew, and it became a great tree, and the birds of the air rested in its branches.”

{13:20} Et iterum dixit: Cui simile æstimabo regnum Dei?
{13:20} And again, he said: “To what figure shall I compare the kingdom of God?

{13:21} Simile est fermento, quod acceptum mulier abscondit in farinæ sata tria, donec fermentaretur totum.
{13:21} It is like leaven, which a woman took and hid in three measures of fine wheat flour, until it was entirely leavened.”

{13:22} Et ibat per civitates, et castella docens, et iter faciens in Ierusalem.
{13:22} And he was traveling through the cities and towns, teaching and making his way to Jerusalem.

{13:23} Ait autem illi quidam: Domine, si pauci sunt, qui salvantur? Ipse autem dixit ad illos:
{13:23} And someone said to him, “Lord, are they few who are saved?” But he said to them:

{13:24} Contendite intrare per angustam portam: quia multi, dico vobis, quærent intrare, et non poterunt.
{13:24} “Strive to enter through the narrow gate. For many, I tell you, will seek to enter and not be able.

{13:25} Cum autem intraverit paterfamilias, et clauserit ostium, incipietis foris stare, et pulsare ostium, dicentes: Domine, aperi nobis: et respondens dicet vobis: Nescio vos unde sitis:
{13:25} Then, when the father of the family will have entered and shut the door, you will begin to stand outside and to knock at the door, saying, ‘Lord, open to us.’ And in response, he will say to you, ‘I do not know where you are from.’

{13:26} tunc incipietis dicere: Manducavimus coram te, et bibimus, et in plateis nostris docuisti.
{13:26} Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’

{13:27} Et dicet vobis: Nescio vos unde sitis: discedite a me omnes operarii iniquitatis.
{13:27} And he will say to you: ‘I do not know where you are from. Depart from me, all you workers of iniquity!’

{13:28} Ibi erit fletus, et stridor dentium: cum videritis Abraham, et Isaac, et Iacob, et omnes Prophetas in regno Dei, vos autem expelli foras.
{13:28} In that place, there will be weeping and gnashing of teeth, when you see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, yet you yourselves are expelled outside.

{13:29} Et venient ab Oriente, et Occidente, et Aquilone, et Austro, et accumbent in regno Dei.
{13:29} And they will arrive from the East, and the West, and the North, and the South; and they will recline at table in the kingdom of God.

{13:30} Et ecce sunt novissimi qui erunt primi, et sunt primi qui erunt novissimi.
{13:30} And behold, those who are last will be first, and those who are first will be last.”

{13:31} In ipsa die accesserunt quidam Pharisæorum, dicentes illi: Exi, et vade hinc: quia Herodes vult te occidere.
{13:31} On the same day, some of the Pharisees approached, saying to him: “Depart, and go away from here. For Herod wishes to kill you.”

{13:32} Et ait illis: Ite, et dicite vulpi illi: Ecce eiicio dæmonia, et sanitates perficio hodie, et cras, et tertia die consummor.
{13:32} And he said to them: “Go and tell that fox: ‘Behold, I cast out demons and accomplish healings, today and tomorrow. And on the third day I reach the end.’

{13:33} Verumtamen oportet me hodie et cras et sequenti die ambulare: quia non capit prophetam perire extra Ierusalem.
{13:33} Yet truly, it is necessary for me to walk today and tomorrow and the following day. For it does not fall to a prophet to perish beyond Jerusalem.

~ Literally, ‘it does not seize upon a prophet to perish’. The word ‘capit’ is used somewhat idiomatically here.

{13:34} Ierusalem, Ierusalem, quæ occidis Prophetas, et lapidas eos, qui mittuntur ad te, quoties volui congregare filios tuos quemadmodum avis nidum suum sub pennis, et noluisti?
{13:34} Jerusalem, Jerusalem! You kill the prophets, and you stone those who are sent to you. Daily, I wanted to gather together your children, in the manner of a bird with her nest under her wings, but you were not willing!

~ The word ‘nidum’ means ‘nest’ not ‘brood.’ Jerusalem is compared to a nest, and Jesus is compared to the mother-hen of that nest, protecting her young and the place of rest and safety for her young. But the nest was unwilling to accept it owner.

{13:35} Ecce relinquetur vobis domus vestra deserta. Dico autem vobis, quia non videbitis me donec veniat cum dicetis: Benedictus, qui venit in nomine Domini.
{13:35} Behold, your house will be left desolate for you. But I say to you, that you shall not see me, until it happens that you say: ‘Blessed is he who has arrived in the name of the Lord.’ ”

[Lucas 14]
[Luke 14]

{14:1} Et factum est cum intraret Iesus in domum cuiusdam principis Pharisæorum Sabbato manducare panem, et ipsi observabant eum.
{14:1} And it happened that, when Jesus entered the house of a certain leader of the Pharisees on the Sabbath to eat bread, they were observing him.

{14:2} Et ecce homo quidam hydropicus erat ante illum.
{14:2} And behold, a certain man before him was afflicted with edema.

{14:3} Et respondens Iesus dixit ad legis peritos, et Pharisæos, dicens: Si licet Sabbato curare?
{14:3} And responding, Jesus spoke to the experts in the law and to the Pharisees, saying, “Is it lawful to cure on the Sabbath?”

{14:4} At illi tacuerunt. Ipse vero apprehensum sanavit eum, ac dimisit.
{14:4} But they kept silent. Yet truly, taking hold of him, he healed him and sent him away.

{14:5} Et respondens ad illos dixit: Cuius vestrum asinus, aut bos in puteum cadet, et non continuo extrahet illum die Sabbati?
{14:5} And responding to them, he said, “Which of you will have a donkey or an ox fall into a pit, and will not promptly pull him out, on the day of the Sabbath?”

{14:6} Et non poterant ad hæc respondere illi.
{14:6} And they were unable to respond to him about these things.

{14:7} Dicebat autem et ad invitatos parabolam, intendens quomodo primos accubitus eligerent, dicens ad illos:
{14:7} Then he also told a parable, to those who were invited, noticing how they chose the first seats at the table, saying to them:

{14:8} Cum invitatus fueris ad nuptias, non discumbas in primo loco, ne forte honoratior te sit invitatus ab illo,
{14:8} “When you are invited to a wedding, do not sit down in the first place, lest perhaps someone more honored than yourself may have been invited by him.

{14:9} et veniens is, qui te et illum vocavit, dicat tibi: Da huic locum: et tunc incipias cum rubore novissimum locum tenere.
{14:9} And then he who called both you and him, approaching, may say to you, ‘Give this place to him.’ And then you would begin, with shame, to take the last place.

{14:10} Sed cum vocatus fueris, vade, recumbe in novissimo loco: ut, cum venerit qui te invitavit, dicat tibi: Amice, ascende superius. Tunc erit tibi gloria coram simul discumbentibus:
{14:10} But when you are invited, go, sit down in the lowest place, so that, when he who invited you arrives, he may say to you, ‘Friend, go up higher.’ Then you will have glory in the sight of those who sit at table together with you.

{14:11} quia omnis, qui se exaltat, humiliabitur: et qui se humiliat, exaltabitur.
{14:11} For everyone who exalts himself shall be humbled, and whoever humbles himself shall be exalted.”

{14:12} Dicebat autem et ei, qui invitaverat: Cum facis prandium, aut cœnam, noli vocare amicos tuos, neque fratres tuos, neque cognatos, neque vicinos divites: ne forte te et ipsi reinvitent, et fiat tibi retributio.
{14:12} Then he also said to the one who had invited him: “When you prepare a lunch or dinner, do not choose to call your friends, or your brothers, or your relatives, or your wealthy neighbors, lest perhaps they might then invite you in return and repayment would made to you.

{14:13} Sed cum facis convivium, voca pauperes, debiles, claudos, et cæcos:
{14:13} But when you prepare a feast, call the poor, the disabled, the lame, and the blind.

{14:14} et beatus eris, quia non habent retribuere tibi: retribuetur enim tibi in resurrectione iustorum.
{14:14} And you will be blessed because they do not have a way to repay you. So then, your recompense will be in the resurrection of the just.”

{14:15} Hæc cum audisset quidam de simul discumbentibus, dixit illi: Beatus, qui manducabit panem in regno Dei.
{14:15} When someone sitting at table with him had heard these things, he said to him, “Blessed is he who will eat bread in the kingdom of God.”

{14:16} At ipse dixit ei: Homo quidam fecit cœnam magnam, et vocavit multos.
{14:16} So he said to him: “A certain man prepared a great feast, and he invited many.

{14:17} Et misit servum suum hora cœnæ dicere invitatis ut venirent, quia iam parata sunt omnia.
{14:17} And he sent his servant, at the hour of the feast, to tell the invited to come; for now everything was ready.

{14:18} Et cœperunt simul omnes excusare. Primus dixit ei: Villam emi, et necesse habeo exire, et videre illam: rogo te habe me excusatum.
{14:18} And at once they all began to make excuses. The first said to him: ‘I bought a farm, and I need to go out and see it. I ask you to excuse me.’

{14:19} Et alter dixit: Iuga boum emi quinque, et eo probare illa: rogo te habe me excusatum.
{14:19} And another said: ‘I bought five yoke of oxen, and I am going to examine them. I ask you to excuse me.’

~ How many oxen did he buy? Ten, i.e. five pairs, each pair being yoked together when working.

{14:20} Et alius dixit: Uxorem duxi, et ideo non possum venire.
{14:20} And another said, ‘I have taken a wife, and therefore I am not able to go.’

{14:21} Et reversus servus nunciavit hæc domino suo. Tunc iratus paterfamilias, dixit servo suo: Exi cito in plateas, et vicos civitatis: et pauperes, ac debiles, et cæcos, et claudos introduc huc.
{14:21} And returning, the servant reported these things to his lord. Then the father of the family, becoming angry, said to his servant: ‘Go out quickly into the streets and neighborhoods of the city. And lead here the poor, and the disabled, and the blind, and the lame.’

~ The phrase ‘plateas et vicos’ refers to the broader main streets and to the narrower side streets of the city. The word vicos can also refer to the neighborhoods within the larger city, which are traveled by those side streets.

{14:22} Et ait servus: domine, factum est ut imperasti, et adhuc locus est.
{14:22} And the servant said: ‘It has been done, just as you ordered, lord, and there is still room.’

{14:23} Et ait dominus servo: Exi in vias, et sepes: et compelle intrare, ut impleatur domus mea.
{14:23} And the lord said to the servant: ‘Go out to the highways and hedges, and compel them to enter, so that my house may be filled.

~ The phrase ‘vias, et sepes’ refers to main highways traveled between cities and to the less traveled paths, which might be lined with hedges or bushes, or overgrown with weeds.

{14:24} Dico autem vobis quod nemo virorum illorum, qui vocati sunt, gustabit cœnam meam.
{14:24} For I tell you, that none of those men who were invited will taste of my feast.’ ”

{14:25} Ibant autem turbæ multæ cum eo: et conversus dixit ad illos:
{14:25} Now great crowds traveled with him. And turning around, he said to them:

{14:26} Si quis venit ad me, et non odit patrem suum, et matrem, et uxorem, et filios, et fratres, et sorores, adhuc autem et animam suam, non potest meus esse discipulus.
{14:26} “If anyone comes to me, and does not hate his father, and mother, and wife, and children, and brothers, and sisters, and yes, even his own life, he is not able to be my disciple.

{14:27} Et qui non baiulat crucem suam, et venit post me, non potest meus esse discipulus.
{14:27} And whoever does not bear his cross and come after me, is not able to be my disciple.

{14:28} Quis enim ex vobis volens turrim ædificare, non prius sedens computat sumptus, qui necessarii sunt, si habeat ad perficiendum,
{14:28} For who among you, wanting to build a tower, would not first sit down and determine the costs that are required, to see if he has the means to complete it?

{14:29} ne, posteaquam posuerit fundamentum, et non potuerit perficere, omnes, qui vident, incipiant illudere ei,
{14:29} Otherwise, after he will have laid the foundation and not been able to finish it, everyone who sees it may begin to mock him,

{14:30} dicentes: Quia hic homo cœpit ædificare, et non potuit consummare?
{14:30} saying: ‘This man began to build what he was not able to finish.’

{14:31} Aut quis rex iturus committere bellum adversus alium regem, non sedens prius cogitat, si possit cum decem millibus occurrere ei, qui cum viginti millibus venit ad se?
{14:31} Or, what king, advancing to engage in war against another king, would not first sit down and consider whether he may be able, with ten thousand, to meet one who comes against him with twenty thousand?

{14:32} Alioquin adhuc illo longe agente, legationem mittens rogat ea, quæ pacis sunt.
{14:32} If not, then while the other is still far away, sending a delegation, he would ask him for terms of peace.

{14:33} Sic ergo omnis ex vobis, qui non renunciat omnibus, quæ possidet, non potest meus esse discipulus.
{14:33} Therefore, every one of you who does not renounce all that he possesses is not able to be my disciple.

{14:34} Bonum est sal. Si autem sal evanuerit, in quo condietur?
{14:34} Salt is good. But if the salt has lost its flavor, with what will it be seasoned?

{14:35} Neque in terram, neque in sterquilinium utile est, sed foras mittetur. Qui habet aures audiendi, audiat.
{14:35} It is useful neither in soil, nor in manure, so instead, it shall be thrown away. Whoever has ears to hear, let him hear.”

[Lucas 15]
[Luke 15]

{15:1} Erant autem appropinquantes ei publicani, et peccatores ut audirent illum.
{15:1} Now tax collectors and sinners were drawing near to him, so that they might listen to him.

{15:2} Et murmurabant Pharisæi, et scribæ, dicentes: Quia hic peccatores recipit, et manducat cum illis.
{15:2} And the Pharisees and the scribes murmured, saying, “This one accepts sinners and eats with them.”

{15:3} Et ait ad illos parabolam istam, dicens:
{15:3} And he told this parable to them, saying:

{15:4} Quis ex vobis homo, qui habet centum oves: et si perdiderit unam ex illis, nonne dimittit nonaginta novem in deserto, et vadit ad illam, quæ perierat, donec inveniat eam?
{15:4} “What man among you, who has one hundred sheep, and if he will have lost one of them, would not leave the ninety-nine in the desert and go after the one whom he had lost, until he finds it?

{15:5} Et cum invenerit eam, imponit in humeros suos gaudens:
{15:5} And when he has found it, he places it on his shoulders, rejoicing.

{15:6} et veniens domum convocat amicos, et vicinos, dicens illis: Congratulamini mihi quia inveni ovem meam, quæ perierat.
{15:6} And returning home, he calls together his friends and neighbors, saying to them: ‘Congratulate me! For I have found my sheep, which had been lost.’

{15:7} Dico vobis quod ita gaudium erit in cælo super uno peccatore pœnitentiam agente, quam super nonaginta novem iustis, qui non indigent pœnitentia.
{15:7} I say to you, that there will be so much more joy in heaven over one sinner repenting, than over the ninety-nine just, who do not need to repent.

{15:8} Aut quæ mulier habens drachmas decem, si perdiderit drachmam unam, nonne accendit lucernam, et everrit domum, et quærit diligenter, donec inveniat?
{15:8} Or what woman, having ten drachmas, if she will have lost one drachma, would not light a candle, and sweep the house, and diligently search until she finds it?

{15:9} Et cum invenerit, convocat amicas, et vicinas, dicens: Congratulamini mihi, quia inveni drachmam, quam perdideram?
{15:9} And when she has found it, she calls together her friends and neighbors, saying: ‘Rejoice with me! For I have found the drachma, which I had lost.’

{15:10} Ita dico vobis, gaudium erit coram Angelis Dei super uno peccatore pœnitentiam agente.
{15:10} So I say to you, there will be joy before the Angels of God over even one sinner who is repentant.”

{15:11} Ait autem: Homo quidam habuit duos filios:
{15:11} And he said: “A certain man had two sons.

{15:12} et dixit adolescentior ex illis patri: Pater, da mihi portionem substantiæ, quæ me contingit. Et divisit illis substantiam.
{15:12} And the younger of them said to the father, ‘Father, give me the portion of your estate which would go to me.’ And he divided the estate between them.

{15:13} Et non post multos dies, congregatis omnibus, adolescentior filius peregre profectus est in regionem longinquam, et ibi dissipavit substantiam suam vivendo luxuriose.
{15:13} And after not many days, the younger son, gathering it all together, set out on a long journey to a distant region. And there, he dissipated his substance, living in luxury.

{15:14} Et postquam omnia consummasset, facta est fames valida in regione illa, et ipse cœpit egere.
{15:14} And after he had consumed it all, a great famine occurred in that region, and he began to be in need.

{15:15} Et abiit, et adhæsit uni civium regionis illius. Et misit illum in villam suam ut pasceret porcos.
{15:15} And he went and attached himself to one of the citizens of that region. And he sent him to his farm, in order to feed the swine.

{15:16} Et cupiebat implere ventrem suum de siliquis, quas porci manducabant: et nemo illi dabat.
{15:16} And he wanted to fill his belly with the scraps that the swine ate. But no one would give it to him.

{15:17} In se autem reversus, dixit: Quanti mercenarii in domo patris mei abundant panibus, ego autem hic fame pereo!
{15:17} And returning to his senses, he said: ‘How many hired hands in my father’s house have abundant bread, while I perish here in famine!

{15:18} Surgam, et ibo ad patrem meum, et dicam ei: Pater, peccavi in cælum, et coram te:
{15:18} I shall rise up and go to my father, and I will say to him: Father, I have sinned against heaven and before you.

{15:19} iam non sum dignus vocari filius tuus: fac me sicut unum de mercenariis tuis.
{15:19} I am not worthy to be called your son. Make me one of your hired hands.’

{15:20} Et surgens venit ad patrem suum. Cum autem adhuc longe esset, vidit illum pater ipsius, et misericordia motus est, et accurrens cecidit super collum eius, et osculatus est eum.
{15:20} And rising up, he went to his father. But while he was still at a distance, his father saw him, and he was moved with compassion, and running to him, he fell upon his neck and kissed him.

{15:21} Dixitque ei filius: Pater, peccavi in cælum, et coram te, iam non sum dignus vocari filius tuus.
{15:21} And the son said to him: ‘Father, I have sinned against heaven and before you. Now I am not worthy to be called your son.’

{15:22} Dixit autem pater ad servos suos: Cito proferte stolam primam, et induite illum, et date annulum in manum eius, et calceamenta in pedes eius:
{15:22} But the father said to his servants: ‘Quickly! Bring out the best robe, and clothe him with it. And put a ring on his hand and shoes on his feet.

~ The story of the return of the Prodigal son is a prophecy in Scripture of the return of the Protestant Churches to unity with the Catholic Church. This return begins during a great famine; the famine ends only when the Protestant Churches unite with the Catholic Church. This verse, and the symbol of the ‘first robe’ indicates that the formerly-Protestant branches of the Catholic Church will have one of their members chosen as a true Pope of the Catholic Church. The symbol of the ring indicates that they will have members chosen as Bishops, and the symbol of the shoes indicates that they will have members chosen as priests and missionaries. This Pope, who will not be Roman Catholic, but will be from one of the new branches of the Catholic Church (from one of the formerly Protestant Churches), will be elected about the year 2022.

{15:23} et adducite vitulum saginatum, et occidite, et manducemus, et epulemur:
{15:23} And bring the fatted calf here, and kill it. And let us eat and hold a feast.

{15:24} quia hic filius meus mortuus erat, et revixit: perierat, et inventus est. Et cœperunt epulari.
{15:24} For this son of mine was dead, and has revived; he was lost, and is found.’ And they began to feast.

{15:25} Erat autem filius eius senior in agro: et cum veniret, et appropinquaret domui, audivit symphoniam, et chorum:
{15:25} But his elder son was in the field. And when he returned and drew near to the house, he heard music and dancing.

{15:26} et vocavit unum de servis, et interrogavit quid hæc essent.
{15:26} And he called one of the servants, and he questioned him as to what these things meant.

{15:27} Isque dixit illi: Frater tuus venit, et occidit pater tuus vitulum saginatum, quia salvum illum recepit.
{15:27} And he said to him: ‘Your brother has returned, and your father has killed the fatted calf, because he has received him safely.’

{15:28} Indignatus est autem, et nolebat introire. Pater ergo illius egressus, cœpit rogare illum.
{15:28} Then he became indignant, and he was unwilling to enter. Therefore, his father, going out, began to plead with him.

{15:29} At ille respondens, dixit patri suo: Ecce tot annis servio tibi, et numquam mandatum tuum præterivi: et numquam dedisti mihi hœdum ut cum amicis meis epularer:
{15:29} And in response, he said to his father: ‘Behold, I have been serving you for so many years. And I have never transgressed your commandment. And yet, you have never given me even a young goat, so that I might feast with my friends.

{15:30} sed postquam filius tuus hic, qui devoravit substantiam suam cum meretricibus, venit, occidisti illi vitulum saginatum.
{15:30} Yet after this son of yours returned, who has devoured his substance with loose women, you have killed the fatted calf for him.’

{15:31} At ipse dixit illi: Fili, tu semper mecum es, et omnia mea tua sunt:
{15:31} But he said to him: ‘Son, you are with me always, and all that I have is yours.

{15:32} epulari autem, et gaudere oportebat, quia frater tuus hic, mortuus erat, et revixit: perierat, et inventus est.
{15:32} But it was necessary to feast and to rejoice. For this brother of yours was dead, and has revived; he was lost, and is found.’ ”

~ This interaction between the elder son and the father is a prophecy in Scripture of a future Ecumenical Council, which will decide the questions of whether the Protestant Churches should have been united with the Catholic Church, and of how they should be united. The Council beings in the late 2028 and ends in 2032. The Council will decide that the unification of the Protestant Churches with the Catholic Church was necessary and just and pleasing to God.

[Lucas 16]
[Luke 16]

{16:1} Dicebat autem et ad discipulos suos: Homo quidam erat dives, qui habebat villicum: et hic diffamatus est apud illum quasi dissipasset bona ipsius.
{16:1} And he also said to his disciples: “A certain man was wealthy, and he had a steward of his estate. And this man was accused to him of having dissipated his goods.

{16:2} Et vocavit illum, et ait illi: Quid hoc audio de te? Redde rationem villicationis tuæ: iam enim non poteris villicare.
{16:2} And he called him and said to him: ‘What is this that I hear about you? Give an account of your stewardship. For you can no longer be my steward.’

{16:3} Ait autem villicus intra se: Quid faciam, quia dominus meus aufert a me villicationem, fodere non valeo, mendicare erubesco?
{16:3} And the steward said within himself: ‘What shall I do? For my lord is taking the stewardship away from me. I am not strong enough to dig. I am too ashamed to beg.

{16:4} Scio quid faciam, ut, cum amotus fuero a villicatione, recipiant me in domos suas.
{16:4} I know what I will do so that, when I have been removed from the stewardship, they may receive me into their houses.’

{16:5} Convocatis itaque singulis debitoribus domini sui, dicebat primo: Quantum debes domino meo?
{16:5} And so, calling together each one of his lord’s debtors, he said to the first, ‘How much do you owe my lord?’

{16:6} At ille dixit: Centum cados olei. Dixitque illi: Accipe cautionem tuam: et sede cito, scribe quinquaginta.
{16:6} So he said, ‘One hundred jars of oil.’ And he said to him, ‘Take your invoice, and quickly, sit down and write fifty.’

{16:7} Deinde alii dixit: Tu vero quantum debes? Qui ait: Centum coros tritici. Ait illi: Accipe litteras tuas, et scribe octoginta.
{16:7} Next, he said to another, ‘In truth, how much do you owe?’ And he said, ‘One hundred measures of wheat.’ He said to him, ‘Take your record books, and write eighty.’

{16:8} Et laudavit dominus villicum iniquitatis, quia prudenter fecisset: quia filii huius sæculi prudentiores filiis lucis in generatione sua sunt.
{16:8} And the lord praised the iniquitous steward, in that he had acted prudently. For the sons of this age are more prudent with their generation than are the sons of light.

{16:9} Et ego vobis dico: facite vobis amicos de mammona iniquitatis: ut, cum defeceritis, recipiant vos in æterna tabernacula.
{16:9} And so I say to you, make friends for yourself using iniquitous mammon, so that, when you will have passed away, they may receive you into the eternal tabernacles.

{16:10} Qui fidelis est in minimo, et in maiori fidelis est: et qui in modico iniquus est, et in maiori iniquus est.
{16:10} Whoever is faithful in what is least, is also faithful in what is greater. And whoever is unjust in what is small, is also unjust in what is greater.

{16:11} Si ergo in iniquo mammona fideles non fuistis: quod verum est, quis credet vobis?
{16:11} So then, if you have not been faithful with iniquitous mammon, who will trust you with what is true?

{16:12} Et si in alieno fideles non fuistis: quod vestrum est, quis dabit vobis?
{16:12} And if you have not been faithful with what belongs to another, who will give you what is yours?

{16:13} Nemo servus potest duobus dominis servire: aut enim unum odiet, et alterum diliget: aut uni adhærebit, et alterum contemnet: non potestis Deo servire, et mammonæ.
{16:13} No servant is able to serve two lords. For either he will hate the one and love the other, or he will cling to the one and despise the other. You cannot serve God and mammon.”

{16:14} Audiebant autem omnia hæc Pharisæi, qui erant avari: et deridebant illum.
{16:14} But the Pharisees, who were greedy, were listening to all these things. And they ridiculed him.

{16:15} Et ait illis: Vos estis, qui iustificatis vos coram hominibus: Deus autem novit corda vestra: quia quod hominibus altum est, abominatio est ante Deum.
{16:15} And he said to them: “You are the ones who justify yourselves in the sight of men. But God knows your hearts. For what is lifted up by men is an abomination in the sight of God.

{16:16} Lex, et prophetæ usque ad Ioannem: ex eo regnum Dei evangelizatur, et omnis in illud vim facit.
{16:16} The law and the prophets were until John. Since then, the kingdom of God is being evangelized, and everyone acts with violence toward it.

{16:17} Facilius est autem cælum, et terram præterire, quam de Lege unum apicem cadere.
{16:17} But it is easier for heaven and earth to pass away, than for one dot of the law to fall away.

{16:18} Omnis, qui dimittit uxorem suam, et alteram ducit, mœchatur: et qui dimissam a viro ducit, mœchatur.
{16:18} Everyone who divorces his wife and marries another commits adultery. And whoever marries her who has been divorced by her husband commits adultery.

{16:19} Homo quidam erat dives, qui induebatur purpura, et bysso: et epulabatur quotidie splendide.
{16:19} A certain man was wealthy, and he was clothed in purple and in fine linen. And he feasted splendidly every day.

{16:20} Et erat quidam mendicus, nomine Lazarus, qui iacebat ad ianuam eius, ulceribus plenus,
{16:20} And there was a certain beggar, named Lazarus, who lay at his gate, covered with sores,

{16:21} cupiens saturari de micis, quæ cadebant de mensa divitis, et nemo illi dabat: sed et canes veniebant, et lingebant ulcera eius.
{16:21} wanting to be filled with the crumbs which were falling from the wealthy man’s table. But no one gave it to him. And even the dogs came and licked his sores.

{16:22} Factum est autem ut moreretur mendicus, et portaretur ab Angelis in sinum Abrahæ. Mortuus est autem et dives, et sepultus est in inferno.
{16:22} Then it happened that the beggar died, and he was carried by the Angels into the bosom of Abraham. Now the wealthy man also died, and he was entombed in Hell.

{16:23} Elevans autem oculos suos, cum esset in tormentis, vidit Abraham a longe, et Lazarum in sinu eius:
{16:23} Then lifting up his eyes, while he was in torments, he saw Abraham far away, and Lazarus in his bosom.

{16:24} et ipse clamans dixit: Pater Abraham, miserere mei, et mitte Lazarum ut intingat extremum digiti sui in aquam ut refrigeret linguam meam, quia crucior in hac flamma.
{16:24} And crying out, he said: ‘Father Abraham, take pity on me and send Lazarus, so that he may dip the tip of his finger in water to refresh my tongue. For I am tortured in this fire.’

{16:25} Et dixit illi Abraham: Fili, recordare quia recepisti bona in vita tua, et Lazarus similiter mala: nunc autem hic consolatur, tu vero cruciaris.
{16:25} And Abraham said to him: ‘Son, recall that you received good things in your life, and in comparison, Lazarus received bad things. But now he is consoled, and truly you are tormented.

{16:26} Et in his omnibus inter nos, et vos chaos magnum firmatum est: ut hi, qui volunt hinc transire ad vos, non possint, neque inde huc transmeare.
{16:26} And besides all this, between us and you a great chasm has been established, so that those who might want to cross from here to you are not able, nor can someone cross from there to here.’

{16:27} Et ait: Rogo ergo te pater ut mittas eum in domum patris mei.
{16:27} And he said: ‘Then, father, I beg you to send him to my father’s house, for I have five brothers,

{16:28} Habeo enim quinque fratres, ut testetur illis, ne et ipsi veniant in hunc locum tormentorum.
{16:28} so that he may testify to them, lest they also come into this place of torments.’

{16:29} Et ait illi Abraham: Habent Moysen, et prophetas: audiant illos.
{16:29} And Abraham said to him: ‘They have Moses and the prophets. Let them listen to them.’

{16:30} At ille dixit: Non, pater Abraham: sed si quis ex mortuis ierit ad eos, pœnitentiam agent.
{16:30} So he said: ‘No, father Abraham. But if someone were to go to them from the dead, they would repent.’

{16:31} Ait autem illi: Si Moysen, et prophetas non audiunt, neque si quis ex mortuis resurrexerit, credent.
{16:31} But he said to him: ‘If they will not listen to Moses and the prophets, neither will they believe even if someone has resurrected from the dead.’ ”

[Lucas 17]
[Luke 17]

{17:1} Et ait ad discipulos suos: Impossibile est ut non veniant scandala: væ autem illi, per quem veniunt.
{17:1} And he said to his disciples: “It is impossible for scandals not to occur. But woe to him through whom they come!

{17:2} Utilius est illi si lapis molaris imponatur circa collum eius, et proiiciatur in mare, quam ut scandalizet unum de pusillis istis.
{17:2} It would be better for him if a millstone were placed around his neck and he were thrown into the sea, than to lead astray one of these little ones.

{17:3} Attendite vobis: Si peccaverit in te frater tuus, increpa illum: et si pœnitentiam egerit, dimitte illi.
{17:3} Be attentive to yourselves. If your brother has sinned against you, correct him. And if he has repented, forgive him.

{17:4} Et si septies in die peccaverit in te, et septies in die conversus fuerit ad te, dicens: Pœnitet me, dimitte illi.
{17:4} And if he has sinned against you seven times a day, and seven times a day has turned back to you, saying, ‘I am sorry,’ then forgive him.”

{17:5} Et dixerunt Apostoli Domino: Adauge nobis fidem.
{17:5} And the Apostles said to the Lord, “Increase our faith.”

{17:6} Dixit autem Dominus: Si habueritis fidem, sicut granum sinapis, dicetis huic arbori moro: Eradicare, et transplantare in mare, et obediet vobis.
{17:6} But the Lord said: “If you have faith like a grain of mustard seed, you may say to this mulberry tree, ‘Be uprooted, and be transplanted into the sea.’ And it would obey you.

{17:7} Quis autem vestrum habens servum arantem aut pascentem, qui regresso de agro dicat illi: Statim transi, recumbe:
{17:7} But which of you, having a servant plowing or feeding cattle, would say to him, as he was returning from the field, ‘Come in immediately; sit down to eat,’

{17:8} et non dicat ei: Para quod cœnem, et præcinge te, et ministra mihi donec manducem et bibam, et post hæc tu manducabis, et bibes?
{17:8} and would not say to him: ‘Prepare my dinner; gird yourself and minister to me, while I eat and drink; and after these things, you shall eat and drink?’

{17:9} Numquid gratiam habet servo illi, quia fecit quæ ei imperaverat?
{17:9} Would he be grateful to that servant, for doing what he commanded him to do?

{17:10} Non puto. Sic et vos cum feceritis omnia, quæ præcepta sunt vobis, dicite: Servi inutiles sumus: quod debuimus facere, fecimus.
{17:10} I think not. So too, when you have done all these things that have been taught to you, you should say: ‘We are useless servants. We have done what we should have done.’ ”

{17:11} Et factum est, dum iret in Ierusalem, transibat per mediam Samariam, et Galilæam.
{17:11} And it happened that, while he was traveling to Jerusalem, he passed through the midst of Samaria and Galilee.

{17:12} Et cum ingrederetur quoddam castellum, occurrerunt ei decem viri leprosi, qui steterunt a longe:
{17:12} And as he was entering a certain town, ten leprous men met him, and they stood at a distance.

{17:13} et levaverunt vocem, dicentes: Iesu Præceptor, miserere nostri.
{17:13} And they lifted up their voice, saying, “Jesus, Teacher, take pity on us.”

{17:14} Quos ut vidit, dixit: Ite, ostendite vos sacerdotibus. Et factum est, dum irent, mundati sunt.
{17:14} And when he saw them, he said, “Go, show yourselves to the priests.” And it happened that, as they were going, they were cleansed.

{17:15} Unus autem ex illis, ut vidit quia mundatus est, regressus est, cum magna voce magnificans Deum,
{17:15} And one of them, when he saw that he was cleansed, returned, magnifying God with a loud voice.

{17:16} et cecidit in faciem ante pedes eius, gratias agens: et hic erat Samaritanus.
{17:16} And he fell face down before his feet, giving thanks. And this one was a Samaritan.

{17:17} Respondens autem Iesus, dixit: Nonne decem mundati sunt? et novem ubi sunt?
{17:17} And in response, Jesus said: “Were not ten made clean? And so where are the nine?

{17:18} Non est inventus qui rediret, et daret gloriam Deo, nisi hic alienigena?
{17:18} Was no one found who would return and give glory to God, except this foreigner?”

{17:19} Et ait illi: Surge, vade: quia fides tua te salvum fecit.
{17:19} And he said to him: “Rise up, go forth. For your faith has saved you.”

{17:20} Interrogatus autem a Pharisæis: Quando venit regnum Dei? respondens eis, dixit: Non venit regnum Dei cum observatione:
{17:20} Then he was questioned by the Pharisees: “When does the kingdom of God arrive?” And in response, he said to them: “The kingdom of God arrives unobserved.

{17:21} neque dicent: Ecce hic, aut ecce illic. Ecce enim regnum Dei intra vos est.
{17:21} And so, they will not say, ‘Behold, it is here,’ or ‘Behold, it is there.’ For behold, the kingdom of God is within you.”

{17:22} Et ait ad discipulos suos: Venient dies quando desideretis videre unum diem Filii hominis, et non videbitis.
{17:22} And he said to his disciples: “The time will come when you will desire to see one day of the Son of man, and you will not see it.

{17:23} Et dicent vobis: Ecce hic, et ecce illic. Nolite ire, neque sectemini:
{17:23} And they will say to you, ‘Behold, he is here,’ and ‘Behold, he is there.’ Do not choose to go out, and do not follow them.

{17:24} nam, sicut fulgur coruscans de sub cælo in ea, quæ sub cælo sunt, fulget: ita erit Filius hominis in die sua.
{17:24} For just as lightning flashes from under heaven and shines to whatever is under heaven, so also will the Son of man be in his day.

{17:25} Primum autem oportet illum multa pati, et reprobari a generatione hac.
{17:25} But first he must suffer many things and be rejected by this generation.

{17:26} Et sicut factum est in diebus Noe, ita erit et in diebus Filii hominis.
{17:26} And just as it happened in the days of Noah, so also will it be in the days of the Son of man.

{17:27} Edebant, et bibebant: uxores ducebant, et dabantur ad nuptias, usque in diem, qua intravit Noe in arcam: et venit diluvium, et perdidit omnes.
{17:27} They were eating and drinking; they were taking wives and being given in marriage, even until the day that Noah entered the ark. And the flood came and destroyed them all.

{17:28} Similiter sicut factum est in diebus Lot: Edebant, et bibebant: emebant, et vendebant: plantabant, et ædificabant:
{17:28} It shall be similar to what happened in the days of Lot. They were eating and drinking; they were buying and selling; they were planting and building.

{17:29} qua die autem exiit Lot a Sodomis, pluit ignem, et sulphur de cælo, et omnes perdidit:
{17:29} Then, on the day that Lot departed from Sodom, it rained fire and brimstone from heaven, and it destroyed them all.

{17:30} secundum hæc erit qua die Filius hominis revelabitur.
{17:30} According to these things, so shall it be in the day when the Son of man will be revealed.

{17:31} In illa hora qui fuerit in tecto, et vasa eius in domo, ne descendat tollere illa: et qui in agro, similiter non redeat retro.
{17:31} In that hour, whoever will be on the rooftop, with his goods in the house, let him not descend to take them. And whoever will be in the field, similarly, let him not turn back.

{17:32} Memores estote uxoris Lot.
{17:32} Remember Lot’s wife.

{17:33} Quicumque quæsierit animam suam salvam facere, perdet illam: et quicumque perdiderit illam, vivificabit eam.
{17:33} Whoever has sought to save his life, will lose it; and whoever has lost it, will bring it back to life.

~ The word ‘vivificabit’ does not mean ‘to preserve’, but ‘to bring back to life.’

{17:34} Dico vobis: in illa nocte erunt duo in lecto uno: unus assumetur, et alter relinquetur:
{17:34} I say to you, in that night, there will be two in one bed. One will be taken up, and the other will be left behind.

{17:35} duæ erunt molentes in unum: una assumetur, et altera relinquetur: duo in agro: unus assumetur, et alter relinquetur.
{17:35} Two will be at the grindstone together. One will be taken up, and the other will be left behind. Two will be in the field. One will be taken up, and the other will be left behind.”

{17:36} Respondentes dicunt illi: Ubi Domine?
{17:36} Responding, they said to him, “Where, Lord?”

{17:37} Qui dixit illis: Ubicumque fuerit corpus, illuc congregabuntur et aquilæ.
{17:37} And he said to them, “Wherever the body will be, in that place also, the eagles shall be gathered together.”

~ The word ‘aquilae’ is clearly eagles, and not vultures.

[Lucas 18]
[Luke 18]

{18:1} Dicebat autem et parabolam ad illos, quoniam oportet semper orare et non deficere,
{18:1} Now he also told them a parable, that we should continually pray and not cease,

{18:2} dicens: Iudex quidam erat in quadam civitate, qui Deum non timebat, et hominem non reverebatur.
{18:2} saying: “There was a certain judge in a certain city, who did not fear God and did not respect man.

{18:3} Vidua autem quædam erat in civitate illa, et veniebat ad eum, dicens: Vindica me de adversario meo.
{18:3} But there was a certain widow in that city, and she went to him, saying, ‘Vindicate me from my adversary.’

{18:4} Et nolebat per multum tempus. Post hæc autem dixit intra se: Etsi Deum non timeo, nec hominem revereor:
{18:4} And he refused to do so for a long time. But afterwards, he said within himself: ‘Even though I do not fear God, nor respect man,

{18:5} tamen quia molesta est mihi hæc vidua, vindicabo illam, ne in novissimo veniens sugillet me.
{18:5} yet because this widow is pestering me, I will vindicate her, lest by returning, she may, in the end, wear me out.’ ”

{18:6} Ait autem Dominus: Audite quid iudex iniquitatis dicit:
{18:6} Then the Lord said: “Listen to what the unjust judge said.

{18:7} Deus autem non faciet vindictam electorum suorum clamantium ad se die ac nocte, et patientiam habebit in illis?
{18:7} So then, will not God grant the vindication of his elect, who cry out to him day and night? Or will he continue to endure them?

~ This last part is not saying that God is patient. It is a common error among translators to interpret an obscure verse as having a meaning that is uninformative and excessively simplified, rather than to clarify the true meaning of the verse, or to leave it obscure. We already know that God is patient. The point of the parable is not that God is patient, but rather that, if you pester God enough for something, He will give it to you, rather than continue to endure your complaints.

{18:8} Dico vobis quia cito faciet vindictam illorum. Verumtamen Filius hominis veniens, putas, inveniet fidem in terra?
{18:8} I tell you that he will quickly bring vindication to them. Yet truly, when the Son of man returns, do you think that he will find faith on earth?”

{18:9} Dixit autem et ad quosdam, qui in se confidebant tamquam iusti, et aspernabantur ceteros, parabolam istam:
{18:9} Now about certain persons who consider themselves to be just, while disdaining others, he told also this parable:

{18:10} Duo homines ascenderunt in templum ut orarent: unus Pharisæus, et alter publicanus.
{18:10} “Two men ascended to the temple, in order to pray. One was a Pharisee, and the other was a tax collector.

{18:11} Pharisæus stans, hæc apud se orabat: Deus gratias ago tibi, quia non sum sicut ceteri hominum: raptores, iniusti, adulteri: velut etiam hic publicanus.
{18:11} Standing, the Pharisee prayed within himself in this way: ‘O God, I give thanks to you that I am not like the rest of men: robbers, unjust, adulterers, even as this tax collector chooses to be.

{18:12} Ieiuno bis in Sabbato: decimas do omnium, quæ possideo.
{18:12} I fast twice between Sabbaths. I give tithes from all that I possess.’

{18:13} Et publicanus a longe stans, nolebat nec oculos ad cælum levare: sed percutiebat pectus suum, dicens: Deus propitius esto mihi peccatori.
{18:13} And the tax collector, standing at a distance, was not willing to even lift up his eyes to heaven. But he struck his chest, saying: ‘O God, be merciful to me, a sinner.’

{18:14} Dico vobis, descendit hic iustificatus in domum suam ab illo, quia omnis, qui se exaltat, humiliabitur: et qui se humiliat, exaltabitur.
{18:14} I say to you, this one descended to his house justified, but not the other. For everyone who exalts himself will be humbled; and whoever humbles himself will be exalted.”

{18:15} Afferebant autem ad illum et infantes, ut eos tangeret. Quod cum viderent discipuli, increpabant illos.
{18:15} And they were bringing little children to him, so that he might touch them. And when the disciples saw this, they rebuked them.

{18:16} Iesus autem convocans illos, dixit: Sinite pueros venire ad me, et nolite vetare eos. Talium est enim regnum Dei.
{18:16} But Jesus, calling them together, said: “Allow the children to come to me, and do not be an obstacle to them. For of such is the kingdom of God.

{18:17} Amen dico vobis: Quicumque non acceperit regnum Dei sicut puer, non intrabit in illud.
{18:17} Amen, I say to you, whoever will not accept the kingdom of God like a child, will not enter into it.”

{18:18} Et interrogavit eum quidam princeps, dicens: Magister bone, quid faciens vitam æternam possidebo?
{18:18} And a certain leader questioned him, saying: “Good teacher, what should I do to possess eternal life?”

{18:19} Dixit autem ei Iesus: Quid me dicis bonum? nemo bonus nisi solus Deus.
{18:19} Then Jesus said to him: “Why do you call me good? No one is good except God alone.

{18:20} Mandata nosti: Non occides: Non mœchaberis: Non furtum facies: Non falsum testimonium dices: Honora patrem tuum, et matrem.
{18:20} You know the commandments: You shall not kill. You shall not commit adultery. You shall not steal. You shall not give false testimony. Honor your father and mother.”

{18:21} Qui ait: Hæc omnia custodivi a iuventute mea.
{18:21} And he said, “I have kept all these things from my youth.”

{18:22} Quo audito, Iesus ait ei: Adhuc unum tibi deest: omnia quæcumque habes vende, et da pauperibus, et habebis thesaurum in cælo: et veni, sequere me.
{18:22} And when Jesus heard this, he said to him: “One thing is still lacking for you. Sell all the things that you have, and give to the poor. And then you will have treasure in heaven. And come, follow me.”

~ Those who follow Jesus by being ordained should be men who have kept all the commandments from their youth.

{18:23} His ille auditis, contristatus est: quia dives erat valde.
{18:23} When he heard this, he became very sorrowful. For he was very rich.

{18:24} Videns autem Iesus illum tristem factum, dixit: Quam difficile, qui pecunias habent, in regnum Dei intrabunt!
{18:24} Then Jesus, seeing him brought to sorrow, said: “How difficult it is for those who have money to enter into the kingdom of God!

{18:25} Facilius est enim camelum per foramen acus transire, quam divitem intrare in regnum Dei.
{18:25} For it is easier for a camel to pass through the eye of a needle, than for a wealthy man to enter into the kingdom of God.”

{18:26} Et dixerunt qui audiebant: Et quis potest salvus fieri?
{18:26} And those who were listening to this said, “Then who is able to be saved?”

{18:27} Ait illis: Quæ impossibilia sunt apud homines, possibilia sunt apud Deum.
{18:27} He said to them, “Things that are impossible with men are possible with God.”

{18:28} Ait autem Petrus: Ecce nos dimisimus omnia et secuti sumus te.
{18:28} And Peter said, “Behold, we have left everything, and we have followed you.”

{18:29} Qui dixit eis: Amen dico vobis, nemo est, qui reliquit domum, aut parentes, aut fratres, aut uxorem, aut filios propter regnum Dei,
{18:29} And he said to them: “Amen, I say to you, there is no one who has left behind home, or parents, or brothers, or a wife, or children, for the sake of the kingdom of God,

{18:30} et non recipiat multo plura in hoc tempore, et in sæculo venturo vitam æternam.
{18:30} who will not receive much more in this time, and in the age to come eternal life.”

{18:31} Assumpsit autem Iesus duodecim, et ait illis: Ecce ascendimus Ierosolymam, et consummabuntur omnia, quæ scripta sunt per prophetas de Filio hominis.
{18:31} Then Jesus took the twelve aside, and he said to them: “Behold, we are ascending to Jerusalem, and everything shall be completed which was written by the prophets about the Son of man.

{18:32} Tradetur enim Gentibus, et illudetur, et flagellabitur, et conspuetur:
{18:32} For he will be handed over to the Gentiles, and he will be mocked and scourged and spit upon.

{18:33} et postquam flagellaverint, occident eum, et tertia die resurget.
{18:33} And after they have scourged him, they will kill him. And on the third day, he will rise again.”

{18:34} Et ipsi nihil horum intellexerunt, et erat verbum istud absconditum ab eis, et non intelligebant quæ dicebantur.
{18:34} But they understood none of these things. For this word was concealed from them, and they did not understand the things that were said.

{18:35} Factum est autem, cum appropinquaret Iericho, cæcus quidam sedebat secus viam, mendicans.
{18:35} Now it happened that, as he was approaching Jericho, a certain blind man was sitting beside the way, begging.

{18:36} Et cum audiret turbam prætereuntem, interrogabat quid hoc esset.
{18:36} And when he heard the multitude passing by, he asked what this was.

{18:37} Dixerunt autem ei, quod Iesus Nazarenus transiret.
{18:37} And they told him that Jesus of Nazareth was passing by.

{18:38} Et clamavit, dicens: Iesu fili David miserere mei.
{18:38} And he cried out, saying, “Jesus, Son of David, take pity on me!”

{18:39} Et qui præibant, increpabant eum ut taceret. Ipse vero multo magis clamabat: Fili David miserere mei.
{18:39} And those who were passing by rebuked him, so that he would be silent. Yet truly, he cried out all the more, “Son of David, take pity on me!”

{18:40} Stans autem Iesus iussit illum adduci ad se. Et cum appropinquasset, interrogavit illum,
{18:40} Then Jesus, standing still, ordered him to be brought to him. And when he had drawn near, he questioned him,

{18:41} dicens: Quid tibi vis faciam? At ille dixit: Domine ut videam.
{18:41} saying, “What do you want, that I might do for you?” So he said, “Lord, that I may see.”

{18:42} Et Iesus dixit illi: Respice, fides tua te salvum fecit.
{18:42} And Jesus said to him: “Look around. Your faith has saved you.”

{18:43} Et confestim vidit, et sequebatur illum magnificans Deum. Et omnis plebs ut vidit, dedit laudem Deo.
{18:43} And immediately he saw. And he followed him, magnifying God. And all the people, when they saw this, gave praise to God.

[Lucas 19]
[Luke 19]

{19:1} Et ingressus perambulabat Iericho.
{19:1} And having entered, he walked through Jericho.

{19:2} Et ecce vir nomine Zachæus: et hic princeps erat publicanorum, et ipse dives:
{19:2} And behold, there was a man named Zacchaeus. And he was the leader of the tax collectors, and he was wealthy.

{19:3} et quærebat videre Iesum, quis esset: et non poterat præ turba, quia statura pusillus erat.
{19:3} And he sought to see Jesus, to see who he was. But he was unable to do so, because of the crowd, for he was small in stature.

{19:4} Et præcurrens ascendit in arborem sycomorum ut videret eum: quia inde erat transiturus.
{19:4} And running ahead, he climbed up a sycamore tree, so that he might see him. For he was to pass near there.

{19:5} Et cum venisset ad locum, suspiciens Iesus vidit illum, et dixit ad eum: Zachæe festinans descende: quia hodie in domo tua oportet me manere.
{19:5} And when he had arrived at the place, Jesus looked up and saw him, and he said to him: “Zacchaeus, hurry down. For today, I should lodge in your house.”

{19:6} Et festinans descendit, et excepit illum gaudens.
{19:6} And hurrying, he came down, and he received him joyfully.

{19:7} Et cum viderent omnes, murmurabant, dicentes quod ad hominem peccatorem divertisset.
{19:7} And when they all saw this, they murmured, saying that he had turned aside to a sinful man.

{19:8} Stans autem Zachæus, dixit ad Dominum: Ecce dimidium bonorum meorum, Domine, do pauperibus: et si quid aliquem defraudavi, reddo quadruplum.
{19:8} But Zacchaeus, standing still, said to the Lord: “Behold, Lord, one half of my goods I give to the poor. And if I have cheated anyone in any matter, I will repay him fourfold.”

{19:9} Ait Iesus ad eum: Quia hodie salus domui huic facta est: eo quod et ipse filius sit Abrahæ.
{19:9} Jesus said to him: “Today, salvation has come to this house; because of this, he too is a son of Abraham.

{19:10} Venit enim Filius hominis quærere, et salvum facere quod perierat.
{19:10} For the Son of man has come to seek and to save what had been lost.”

{19:11} Hæc illis audientibus adiiciens, dixit parabolam, eo quod esset prope Ierusalem: et quia existimarent quod confestim regnum Dei manifestaretur.
{19:11} As they were listening to these things, continuing on, he spoke a parable, because he was nearing Jerusalem, and because they guessed that the kingdom of God might be manifested without delay.

{19:12} Dixit ergo: Homo quidam nobilis abiit in regionem longinquam accipere sibi regnum, et reverti.
{19:12} Therefore, he said: “A certain man of nobility traveled to a far away region, to receive for himself a kingdom, and to return.

{19:13} Vocatis autem decem servis suis, dedit eis decem mnas, et ait ad illos: Negotiamini dum venio.
{19:13} And calling his ten servants, he gave them ten pounds, and he said to them: ‘Do business until I return.’

~ One mina (mna) weighed just over one pound.

{19:14} Cives autem eius oderant eum: et miserunt legationem post illum, dicentes: Nolumus hunc regnare super nos.
{19:14} But his citizens hated him. And so they sent a delegation after him, saying, ‘We do not want this one to reign over us.’

{19:15} Et factum est ut rediret accepto regno: et iussit vocari servos, quibus dedit pecuniam, ut sciret quantum quisque negotiatus esset.
{19:15} And it happened that he returned, having received the kingdom. And he ordered the servants, to whom he had given the money, to be called so that he would know how much each one had earned by doing business.

{19:16} Venit autem primus dicens: Domine, mna tua decem mnas acquisivit.
{19:16} Now the first approached, saying: ‘Lord, your one pound has earned ten pounds.’

{19:17} Et ait illi: Euge bone serve, quia in modico fuisti fidelis, eris potestatem habens super decem civitates.
{19:17} And he said to him: ‘Well done, good servant. Since you have been faithful in a small matter, you will hold authority over ten cities.’

{19:18} Et alter venit, dicens: Domine, mna tua fecit quinque mnas.
{19:18} And the second came, saying: ‘Lord, your one pound has earned five pounds.’

{19:19} Et huic ait: Et tu esto super quinque civitates.
{19:19} And he said to him, ‘And so, you shall be over five cities.’

{19:20} Et alter venit, dicens: Domine, ecce mna tua, quam habui repositam in sudario:
{19:20} And another approached, saying: ‘Lord, behold your one pound, which I kept stored in a cloth.

{19:21} timui enim te, quia homo austerus es: tollis quod non posuisti, et metis quod non seminasti.
{19:21} For I feared you, because you are an austere man. You take up what you did not lay down, and you reap what you did not sow.’

{19:22} Dicit ei: De ore tuo te iudico serve nequam. Sciebas quod ego homo austerus sum, tollens quod non posui, et metens quod non seminavi:
{19:22} He said to him: ‘By your own mouth, do I judge you, O wicked servant. You knew that I am an austere man, taking up what I did not lay down, and reaping what I did not sow.

{19:23} et quare non dedisti pecuniam meam ad mensam, ut ego veniens cum usuris utique exegissem illam?
{19:23} And so, why did you not give my money to the bank, so that, upon my return, I might have withdrawn it with interest?’

{19:24} Et astantibus dixit: Auferte ab illo mnam, et date illi, qui decem mnas habet.
{19:24} And he said to the bystanders, ‘Take the pound away from him, and give it to him who has ten pounds.’

{19:25} Et dixerunt ei: Domine, habet decem mnas.
{19:25} And they said to him, ‘Lord, he has ten pounds.’

{19:26} Dico autem vobis, quia omni habenti dabitur, et abundabit: ab eo autem, qui non habet, et quod habet auferetur ab eo.
{19:26} So then, I say to you, that to all who have, it shall be given, and he will have in abundance. And from him who does not have, even what he has will be taken from him.

{19:27} Verumtamen inimicos meos illos, qui noluerunt me regnare super se, adducite huc: et interficite ante me.
{19:27} ‘Yet truly, as for those enemies of mine, who did not want me to reign over them, bring them here, and put them to death before me.’ ”

{19:28} Et his dictis, præcedebat ascendens Ierosolymam.
{19:28} And having said these things, he went ahead, ascending to Jerusalem.

{19:29} Et factum est, cum appropinquasset ad Bethphage, et Bethaniam ad montem, qui vocatur Oliveti, misit duos discipulos suos,
{19:29} And it happened that, when he had drawn near to Bethphage and Bethania, to the mount which is called Olivet, he sent two of his disciples,

{19:30} dicens: Ite in castellum, quod contra est: in quod introeuntes, invenietis pullum asinæ alligatum, cui nemo umquam hominum sedit: solvite illum, et adducite.
{19:30} saying: “Go into the town which is opposite you. Upon entering it, you will find the colt of a donkey, tied, on which no man has ever sat. Untie it, and lead it here.

{19:31} Et si quis vos interrogaverit: Quare solvitis? sic dicetis ei: Quia Dominus operam eius desiderat.
{19:31} And if anyone will ask you, ‘Why are you untying it?’ you shall say this to him: ‘Because the Lord has requested its service.’ ”

~ This is an example of the doctrine of expropriation, in which goods belonging to another can be taken, in some cases of need, without stealing, because all goods belong first and foremost to the Lord.

{19:32} Abierunt autem qui missi erant: et invenerunt, sicut dixit illis, stantem pullum.
{19:32} And those who were sent went out, and they found the colt standing, just as he told them.

{19:33} Solventibus autem illis pullum, dixerunt domini eius ad illos: Quid solvitis pullum?
{19:33} Then, as they were untying the colt, its owners said to them, “Why are you untying the colt?”

{19:34} At illi dixerunt: Quia Dominus eum necessarium habet.
{19:34} So they said, “Because the Lord has need of it.”

{19:35} Et duxerunt illum ad Iesum. Et iacentes vestimenta sua supra pullum, imposuerunt Iesum.
{19:35} And they led it to Jesus. And casting their garments on the colt, they helped Jesus onto it.

{19:36} Eunte autem illo, substernebant vestimenta sua in via.
{19:36} Then, as he was traveling, they were laying down their garments along the way.

{19:37} Et cum appropinquaret iam ad descensum Montis Oliveti, cœperunt omnes turbæ discipulorum gaudentes laudare Deum voce magna super omnibus, quas viderant, virtutibus,
{19:37} And when he was now drawing near to the descent of Mount Olivet, the entire crowd of his disciples began to praise God joyfully, with a loud voice, over all the powerful works which they had seen,

{19:38} dicentes: Benedictus, qui venit rex in nomine Domini! Pax in cælo, et gloria in excelsis!
{19:38} saying: “Blessed is the king who has arrived in the name of the Lord! Peace in heaven and glory on high!”

{19:39} Et quidam Pharisæorum de turbis, dixerunt ad illum: Magister, increpa discipulos tuos.
{19:39} And certain Pharisees within the crowd said to him, “Teacher, rebuke your disciples.”

{19:40} Quibus ipse ait: Dico vobis, quia si hi tacuerint, lapides clamabunt.
{19:40} And he said to them, “I tell you, that if these will keep silent, the stones themselves will cry out.”

{19:41} Et ut appropinquavit, videns civitatem flevit super illam, dicens:
{19:41} And when he drew near, seeing the city, he wept over it, saying:

{19:42} Quia si cognovisses et tu, et quidem in hac die tua, quæ ad pacem tibi, nunc autem abscondita sunt ab oculis tuis.
{19:42} “If only you had known, indeed even in this your day, which things are for your peace. But now they are hidden from your eyes.

{19:43} Quia venient dies in te: et circumdabunt te inimici tui vallo, et circumdabunt te: et coangustabunt te undique:
{19:43} For the days will overtake you. And your enemies will encircle you with a valley. And they will surround you and hem you in on every side.

{19:44} et ad terram prosternent te, et filios tuos, qui in te sunt, et non relinquent in te lapidem super lapidem: eo quod non cognoveris tempus visitationis tuæ.
{19:44} And they will knock you down to the ground, with your sons who are in you. And they will not leave stone upon stone within you, because you did not recognize the time of your visitation.”

{19:45} Et ingressus in templum, cœpit eiicere vendentes in illo, et ementes,
{19:45} And entering into the temple, he began to cast out those who sold in it, and those who bought,

{19:46} dicens illis: Scriptum est: Quia domus mea domus orationis est. Vos autem fecistis illam speluncam latronum.
{19:46} saying to them: “It is written: ‘My house is a house of prayer.’ But you have made it into a den of robbers.”

{19:47} Et erat docens quotidie in templo. Principes autem sacerdotum, et scribæ, et princeps plebis quærebant illum perdere:
{19:47} And he was teaching in the temple daily. And the leaders of the priests, and the scribes, and the leaders of the people were seeking to destroy him.

{19:48} et non inveniebant quid facerent illi. Omnis enim populus suspensus erat, audiens illum.
{19:48} But they could not find what to do to him. For all the people were listening to him attentively.

[Lucas 20]
[Luke 20]

{20:1} Et factum est in una dierum, docente illo populum in templo, et evangelizante, convenerunt principes sacerdotum, et scribæ cum senioribus,
{20:1} And it happened that, on one of the days when he was teaching the people in the temple and preaching the Gospel, the leaders of the priests, and the scribes, gathered together with the elders,

{20:2} et aiunt dicentes ad illum: Dic nobis, in qua potestate hæc facis? aut: Quis est, qui dedit tibi hanc potestatem?
{20:2} and they spoke to him, saying: “Tell us, by what authority do you do these things? Or, who is it that has given you this authority?”

{20:3} Respondens autem Iesus, dixit ad illos: Interrogabo vos et ego unum verbum. Respondete mihi:
{20:3} And in response, Jesus said to them: “I will also question you about one word. Respond to me:

{20:4} Baptismus Ioannis de cælo erat, an ex hominibus?
{20:4} The baptism of John, was it from heaven, or of men?”

{20:5} At illi cogitabant intra se, dicentes: Quia si dixerimus, de cælo, dicet: Quare ergo non credidistis illi?
{20:5} So they discussed it among themselves, saying: “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’

{20:6} Si autem dixerimus, Ex hominibus, plebs universa lapidabit nos: certi sunt enim, Ioannem prophetam esse.
{20:6} But if we say, ‘Of men,’ the whole people will stone us. For they are certain that John was a prophet.”

{20:7} Et responderunt se nescire unde esset.
{20:7} And so they responded that they did not know where it was from.

{20:8} Et Iesus ait illis: Neque ego dico vobis in qua potestate hæc facio.
{20:8} And Jesus said to them, “Neither will I tell you by what authority I do these things.”

{20:9} Cœpit autem dicere ad plebem parabolam hanc: Homo plantavit vineam, et locavit eam colonis: et ipse peregre fuit multis temporibus.
{20:9} Then he began to tell the people this parable: “A man planted a vineyard, and he loaned it to settlers, and he was on a sojourn for a long time.

{20:10} Et in tempore misit ad cultores servum, ut de fructu vineæ darent illi. Qui cæsum dimiserunt eum inanem.
{20:10} And in due time, he sent a servant to the farmers, so that they would give to him from the fruit of the vineyard. And they beat him and drove him away, empty-handed.

{20:11} Et addidit alterum servum mittere. Illi autem hunc quoque cædentes, et afficientes contumelia, dimiserunt inanem.
{20:11} And he continued to send another servant. But beating him and treating him with contempt, they likewise sent him away, empty-handed.

{20:12} Et addidit tertium mittere: qui et illum vulnerantes eiecerunt.
{20:12} And he continued to send a third. And wounding him also, they drove him away.

{20:13} Dixit autem dominus vineæ: Quid faciam? Mittam filium meum dilectum: forsitan, cum hunc viderint, verebuntur.
{20:13} Then the lord of the vineyard said: ‘What shall I do? I will send my beloved son. Perhaps when they have seen him, they will respect him.’

{20:14} Quem cum vidissent coloni, cogitaverunt intra se, dicentes: Hic est heres, occidamus illum, ut nostra fiat hereditas.
{20:14} And when the settlers had seen him, they discussed it among themselves, saying: ‘This one is the heir. Let us kill him, so that the inheritance will be ours.’

{20:15} Et eiectum illum extra vineam, occiderunt. Quid ergo faciet illis dominus vineæ?
{20:15} And forcing him outside of the vineyard, they killed him. What, then, will the lord of the vineyard do to them?”

{20:16} Veniet, et perdet colonos istos, et dabit vineam aliis. Quo audito, dixerunt illi: Absit.
{20:16} “He will come and destroy those settlers, and he will give the vineyard to others.” And upon hearing this, they said to him, “Let it not be.”

~ The word ‘absit’ (let it not be, or far be it) is basically the opposite of the word ‘fiat’ (let it be, or, so be it).

{20:17} Ille autem aspiciens eos ait: Quid est ergo hoc, quod scriptum est: Lapidem, quem reprobaverunt ædificantes, hic factus est in caput anguli?
{20:17} Then, gazing at them, he said: “Then what does this mean, which is written: ‘The stone which the builders have rejected, the same has become the head of the corner?’

{20:18} Omnis, qui ceciderit super illum lapidem, conquassabitur: super quem autem ceciderit, comminuet illum.
{20:18} Everyone who falls on that stone will be shattered. And anyone upon whom it falls will be crushed.”

{20:19} Et quærebant principes sacerdotum, et scribæ mittere in illum manus illa hora: et timuerunt populum: cognoverunt enim quod ad ipsos dixerit similitudinem hanc.
{20:19} And the leaders of the priests, and the scribes, were seeking to lay hands on him in that same hour, but they feared the people. For they realized that he had spoken this parable about them.

{20:20} Et observantes miserunt insidiatores, qui se iustos simularent, ut caparent eum in sermone, ut traderent illum principatui, et potestati præsidis.
{20:20} And being attentive, they sent traitors, who would pretend that they were just, so that they might catch him in his words and then hand him over to the power and authority of the procurator.

{20:21} Et interrogaverunt eum, dicentes: Magister, scimus quia recte dicis, et doces: et non accipis personam, sed viam Dei in veritate doces:
{20:21} And they questioned him, saying: “Teacher, we know that you speak and teach correctly, and that you do not consider anyone’s status, but you teach the way of God in truth.

{20:22} licet nobis tributum dare Cæsari, an non?
{20:22} Is it lawful for us to pay the tribute to Caesar, or not?”

{20:23} Considerans autem dolum illorum, dixit ad eos: Quid me tentatis?
{20:23} But realizing their deceitfulness, he said to them: “Why do you test me?

{20:24} Ostendite mihi denarium: Cuius habet imaginem, et inscriptionem? Respondentes dixerunt ei: Cæsaris.
{20:24} Show me a denarius. Whose image and inscription does it have?” In response, they said to him, “Caesar’s.”

{20:25} Et ait illis: Reddite ergo quæ sunt Cæsaris, Cæsari: et quæ sunt Dei, Deo.
{20:25} And so, he said to them: “Then repay the things that are Caesar’s, to Caesar, and the things that are God’s, to God.”

{20:26} Et non potuerunt verbum eius reprehendere coram plebe: et mirati in responso eius, tacuerunt.
{20:26} And they were not able to contradict his word before the people. And being amazed at his answer, they were silent.

{20:27} Accesserunt autem quidam Sadducæorum, qui negant esse resurrectionem, et interrogaverunt eum,
{20:27} Now some of the Sadducees, who deny that there is a resurrection, approached him. And they questioned him,

{20:28} dicentes: Magister, Moyses scripsit nobis: Si frater alicuius mortuus fuerit habens uxorem, et hic sine liberis fuerit, ut accipiat eam frater eius uxorem, et suscitet semen fratri suo:
{20:28} saying: “Teacher, Moses wrote for us: If any man’s brother will have died, having a wife, and if he does not have any children, then his brother should take her as his wife, and he should raise up offspring for his brother.

{20:29} septem ergo fratres erant: et primus accepit uxorem, et mortuus est sine filiis.
{20:29} And so there were seven brothers. And the first took a wife, and he died without sons.

{20:30} Et sequens accepit illam, et ipse mortuus est sine filio.
{20:30} And the next one married her, and he also died without a son.

~ The bearing of male offspring was desired because lineage in ancient Judaism was through the male line. So, to carry on the brother’s name, a male offspring would be needed.

{20:31} Et tertius accepit illam. Similiter et omnes septem, et non reliquerunt semen, et mortui sunt.
{20:31} And the third married her, and similarly all seven, and none of them left behind any offspring, and they each died.

{20:32} Novissime omnium mortua est et mulier.
{20:32} Last of all, the woman also died.

{20:33} In resurrectione ergo, cuius eorum erit uxor? Siquidem septem habuerunt eam uxorem.
{20:33} In the resurrection, then, whose wife will she be? For certainly all seven had her as a wife.”

{20:34} Et ait illis Iesus: Filii huius sæculi nubunt, et traduntur ad nuptias:
{20:34} And so, Jesus said to them: “The children of this age marry and are given in marriage.

{20:35} illi vero qui digni habebuntur sæculo illo, et resurrectione ex mortuis, neque nubent, neque ducent uxores:
{20:35} Yet truly, those who shall be held worthy of that age, and of the resurrection from the dead, will neither be married, nor take wives.

~ In other words, they will not still be married after death and resurrection, nor will they marry anew.

{20:36} neque enim ultra mori potuerunt: æquales enim Angelis sunt, et filii sunt Dei: cum sint filii resurrectionis.
{20:36} For they can no longer die. For they are equal to the Angels, and they are children of God, since they are children of the resurrection.

{20:37} Quia vero resurgant mortui, et Moyses ostendit secus rubum, sicut dicit Dominum, Deum Abraham, et Deum Isaac, et Deum Iacob.
{20:37} For in truth, the dead do rise again, as Moses also showed beside the bush, when he called the Lord: ‘The God of Abraham, and the God of Isaac, and the God of Jacob.’

{20:38} Deus autem non est mortuorum, sed vivorum: omnes enim vivunt ei.
{20:38} And so he is not the God of the dead, but of the living. For all are alive to him.”

{20:39} Respondentes autem quidam scribarum, dixerunt ei: Magister, bene dixisti.
{20:39} Then some of the scribes, in response, said to him, “Teacher, you have spoken well.”

{20:40} Et amplius non audebant eum quidquam interrogare.
{20:40} And they no longer dared to question him about anything.

{20:41} Dixit autem ad illos: Quomodo dicunt Christum, filium esse David?
{20:41} But he said to them: “How can they say that the Christ is the son of David?

{20:42} Et ipse David dicit in libro Psalmorum: Dixit Dominus Domino meo, sede a dextris meis,
{20:42} Even David himself says, in the book of Psalms: ‘The Lord said to my Lord, sit at my right hand,

{20:43} donec ponam inimicos tuos, scabellum pedum tuorum?
{20:43} until I set your enemies as your footstool.’

{20:44} David ergo Dominum illum vocat: et quomodo filius eius est?
{20:44} Therefore, David calls him Lord. So how can he be his son?”

{20:45} Audiente autem omni populo, dixit discipulis suis:
{20:45} Now in the hearing of all the people, he said to his disciples:

{20:46} Attendite a scribis, qui volunt ambulare in stolis, et amant salutationes in foro, et primas cathedras in synagogis, et primos discubitus in conviviis:
{20:46} “Be cautious of the scribes, who choose to walk in long robes, and who love greetings in the marketplace, and the first chairs in the synagogues, and the first places at table during feasts,

{20:47} qui devorant domos viduarum, simulantes longam orationem. Hi accipient damnationem maiorem.
{20:47} who devour the houses of widows, feigning long prayers. These will receive the greater damnation.”

[Lucas 21]
[Luke 21]

{21:1} Respiciens autem vidit eos, qui mittebant munera sua in gazophylacium, divites.
{21:1} And looking around, he saw the wealthy putting their donations into the offertory.

{21:2} Vidit autem et quamdam viduam pauperculam mittentem æra minuta duo.
{21:2} Then he also saw a certain widow, a pauper, putting in two small brass coins.

{21:3} Et dixit: Vere dico vobis, quia vidua hæc pauper, plus quam omnes misit.
{21:3} And he said: “Truly, I say to you, that this poor widow has put in more than all the others.

{21:4} Nam omnes hi ex abundanti sibi miserunt in munera Dei: hæc autem ex eo, quod deest illi, omnem victum suum, quem habuit, misit.
{21:4} For all these, out of their abundance, have added to the gifts for God. But she, out of what she needed, has put in all that she had to live on.”

{21:5} Et quibusdam dicentibus de templo quod bonis lapidibus, et donis ornatum esset, dixit:
{21:5} And when some of them were saying, about the temple, that it was adorned with excellent stones and gifts, he said,

{21:6} Hæc, quæ videtis, venient dies, in quibus non relinquetur lapis super lapidem, qui non destruatur.
{21:6} “These things that you see, the days will arrive when there will not be left behind stone upon stone, which is not thrown down.”

{21:7} Interrogaverunt autem illum, dicentes: Præceptor, quando hæc erunt, et quod signum cum fieri incipient?
{21:7} Then they questioned him, saying: “Teacher, when will these things be? And what will be the sign when these things will happen?”

{21:8} Qui dixit: Videte ne seducamini: multi enim venient in nomine meo, dicentes quia ego sum: et tempus appropinquavit: nolite ergo ire post eos.
{21:8} And he said: “Be cautious, lest you be seduced. For many will come in my name, saying: ‘For I am he,’ and, ‘The time has drawn near.’ And so, do not choose to go after them.

{21:9} Cum autem audieritis prælia, et seditiones, nolite terreri: oportet primum hæc fieri, sed nondum statim finis.
{21:9} And when you will have heard of battles and seditions, do not be terrified. These things must happen first. But the end is not so soon.”

{21:10} Tunc dicebat illis: Surget gens contra gentem, et regnum adversus regnum.
{21:10} Then he said to them: “People will rise up against people, and kingdom against kingdom.

{21:11} Et terræmotus magni erunt per loca, et pestilentiæ, et fames, terroresque de cælo, et signa magna erunt.
{21:11} And there will be great earthquakes in various places, and pestilences, and famines, and terrors from heaven; and there will be great signs.

~ These two phrases, ‘terrors from heaven’ and ‘great signs,’ indicate that some of these signs will be supernatural in origin; these signs are not merely natural disasters or increases in the usual sufferings that the world endures.

{21:12} Sed ante hæc omnia iniicient vobis manus suas, et persequentur tradentes in synagogas, et custodias, trahentes ad reges, et præsides propter nomen meum:
{21:12} But before all these things, they will lay their hands on you and persecute you, handing you over to synagogues and into custody, dragging you before kings and governors, because of my name.

{21:13} continget autem vobis in testimonium.
{21:13} And this will be an opportunity for you to give testimony.

{21:14} Ponite ergo in cordibus vestris non præmeditari quemadmodum respondeatis.
{21:14} Therefore, set this in your hearts: that you should not consider in advance how you might respond.

{21:15} Ego enim dabo vobis os, et sapientiam, cui non poterunt resistere, et contradicere omnes adversarii vestri.
{21:15} For I will give to you a mouth and wisdom, which all your adversaries will not be able to resist or contradict.

{21:16} Trademini autem a parentibus, et fratribus, et cognatis, et amicis, et morte afficient ex vobis:
{21:16} And you will be handed over by your parents, and brothers, and relatives, and friends. And they will bring about the death of some of you.

{21:17} et eritis odio omnibus propter nomen meum:
{21:17} And you will be hated by all because of my name.

{21:18} et capillus de capite vestro non peribit.
{21:18} And yet, not a hair of your head will perish.

{21:19} In patientia vestra possidebitis animas vestras.
{21:19} By your patience, you shall possess your souls.

{21:20} Cum autem videritis circumdari ab exercitu Ierusalem, tunc scitote quia appropinquavit desolatio eius:
{21:20} Then, when you will have seen Jerusalem encircled by an army, know then that its desolation has drawn near.

{21:21} tunc qui in Iudæa sunt, fugiant ad montes: et qui in medio eius, discedant: et qui in regionibus, non intrent in eam.
{21:21} Then let those who are in Judea flee to the mountains, and those who are in its midst withdraw, and those who are in the countryside not enter into it.

{21:22} Quia dies ultionis hi sunt, ut impleantur omnia, quæ scripta sunt.
{21:22} For these are the days of retribution, so that all things may be fulfilled, which have been written.

{21:23} Væ autem prægnantibus, et nutrientibus in illis diebus. Erit enim pressura magna super terram, et ira populo huic.
{21:23} Then woe to those who are pregnant or nursing in those days. For there will be great distress upon the land and great wrath upon this people.

{21:24} Et cadent in ore gladii: et captivi ducentur in omnes Gentes. Et Ierusalem calcabitur a Gentibus: donec impleantur tempora nationum.
{21:24} And they will fall by the edge of the sword. And they will be led away as captives into all nations. And Jerusalem will be trampled by the Gentiles, until the times of the nations are fulfilled.

{21:25} Et erunt signa in sole, et luna, et stellis, et in terris pressura Gentium præ confusione sonitus maris, et fluctuum:
{21:25} And there will be signs in the sun and the moon and the stars. And there will be, on earth, distress among the Gentiles, out of confusion at the roaring of the sea and of the waves:

{21:26} arescentibus hominibus præ timore, et expectatione, quæ supervenient universo orbi: nam virtutes cælorum movebuntur:
{21:26} men withering away out of fear and out of apprehension over the things that will overwhelm the whole world. For the powers of the heavens will be moved.

{21:27} et tunc videbunt Filium hominis venientem in nube cum potestate magna, et maiestate.
{21:27} And then they will see the Son of man coming on a cloud, with great power and majesty.

~ This verse plainly teaches that Jesus Christ will return, bodily, at the end of the tribulation. Jesus will return bodily, for a brief time, to establish His kingdom on earth. He does not remain on earth for long, because He must reign over the earth from Heaven. So He returns to Heaven to await the day of Judgment.

{21:28} His autem fieri incipientibus, respicite, et levate capita vestra: quoniam appropinquat redemptio vestra.
{21:28} But when these things begin to happen, lift up your heads and look around you, because your redemption draws near.”

{21:29} Et dixit illis similitudinem: Videte ficulneam, et omnes arbores:
{21:29} And he told them a comparison: “Take notice of the fig tree and of all the trees.

{21:30} cum producunt iam ex se fructum, scitis quoniam prope est æstas.
{21:30} When presently they produce fruit from themselves, you know that summer is near.

{21:31} Ita et vos cum videritis hæc fieri, scitote quoniam prope est regnum Dei.
{21:31} So you also, when you will have seen these things happen, know that the kingdom of God is near.

{21:32} Amen dico vobis, quia non præteribit generatio hæc, donec omnia fiant.
{21:32} Amen I say to you, this lineage shall not pass away, until all these things happen.

{21:33} Cælum, et terra transibunt: verba autem mea non transibunt.
{21:33} Heaven and earth shall pass away. But my words shall not pass away.

{21:34} Attendite autem vobis, ne forte graventur corda vestra in crapula, et ebrietate, et curis huius vitæ: et superveniat in vos repentina dies illa:
{21:34} But be attentive to yourselves, lest perhaps your hearts may be weighed down by self-indulgence and inebriation and the cares of this life. And then that day may overwhelm you suddenly.

{21:35} tamquam laqueus enim superveniet in omnes, qui sedent super faciem omnis terræ.
{21:35} For like a snare it will overwhelm all those who sit upon the face of the entire earth.

{21:36} Vigilate itaque, omni tempore orantes, ut digni habeamini fugere ista omnia, quæ futura sunt, et stare ante Filium hominis.
{21:36} And so, be vigilant, praying at all times, so that you may be held worthy to escape from all these things, which are in the future, and to stand before the Son of man.”

{21:37} Erat autem diebus docens in templo: noctibus vero exiens, morabatur in monte, qui vocatur Oliveti.
{21:37} Now in the daytime, he was teaching in the temple. But truly, departing in the evening, he lodged on the mount that is called Olivet.

{21:38} Et omnis populus manicabat ad eum in templo audire eum.
{21:38} And all the people arrived in the morning to listen to him in the temple.

[Lucas 22]
[Luke 22]

{22:1} Appropinquabat autem dies festus Azymorum, qui dicitur Pascha:
{22:1} Now the days of the Feast of Unleavened Bread, which is called Passover, were approaching.

{22:2} et quærebant principes sacerdotum, et scribæ, quomodo Iesum interficerent: timebant vero plebem.
{22:2} And the leaders of the priests, and the scribes, were seeking a way to execute Jesus. Yet truly, they were afraid of the people.

{22:3} Intravit autem satanas in Iudam, qui cognominabatur Iscariotes, unum de duodecim.
{22:3} Then Satan entered into Judas, who was surnamed Iscariot, one of the twelve.

{22:4} Et abiit, et locutus est cum principibus sacerdotum, et magistratibus, quemadmodum illum traderet eis.
{22:4} And he went out and was speaking with the leaders of the priests, and the magistrates, as to how he might hand him over to them.

{22:5} Et gavisi sunt, et pacti sunt pecuniam illi dare.
{22:5} And they were glad, and so they made an agreement to give him money.

{22:6} Et spopondit. Et quærebat opportunitatem ut traderet illum sine turbis.
{22:6} And he made a promise. And he was seeking an opportunity to hand him over, apart from the crowds.

{22:7} Venit autem dies Azymorum, in qua necesse erat occidi Pascha.
{22:7} Then the day of Unleavened Bread arrived, on which it was necessary to kill the Pascal lamb.

{22:8} Et misit Petrum, et Ioannem, dicens: Euntes parate nobis pascha, ut manducemus.
{22:8} And he sent Peter and John, saying, “Go out, and prepare the Passover for us, so that we may eat.”

{22:9} At illi dixerunt: Ubi vis paremus?
{22:9} But they said, “Where do you want us to prepare it?”

{22:10} Et dixit ad eos: Ecce introeuntibus vobis in civitatem, occurret vobis homo quidam amphoram aquæ portans: sequimini eum in domum, in quam intrat,
{22:10} And he said to them: “Behold, as you are entering into the city, a certain man will meet you, carrying a pitcher of water. Follow him to the house into which he enters.

{22:11} et dicetis patrifamilias domus: Dicit tibi Magister: Ubi est diversorium, ubi Pascha cum discipulis meis manducem?
{22:11} And you shall say to the father of the household: ‘The Teacher says to you: Where is the guestroom, where I may eat the Passover with my disciples?’

{22:12} Et ipse ostendet vobis cœnaculum magnum stratum, et ibi parate.
{22:12} And he will show you a large cenacle, fully furnished. And so, prepare it there.”

{22:13} Euntes autem invenerunt sicut dixit illis, et paraverunt Pascha.
{22:13} And going out, they found it to be just as he had told them. And they prepared the Passover.

{22:14} Et cum facta esset hora, discubuit, et duodecim Apostoli cum eo.
{22:14} And when the hour had arrived, he sat down at table, and the twelve Apostles with him.

{22:15} et ait illis: Desiderio desideravi hoc Pascha manducare vobiscum, antequam patiar.
{22:15} And he said to them: “With longing have I desired to eat this Passover with you, before I suffer.

{22:16} Dico enim vobis, quia ex hoc non manducabo illud, donec impleatur in regno Dei.
{22:16} For I say to you, that from this time, I will not eat it, until it is fulfilled in the kingdom of God.”

{22:17} Et accepto calice gratias egit, et dixit: Accipite, et dividite inter vos.
{22:17} And having taken the chalice, he gave thanks, and he said: “Take this and share it among yourselves.

{22:18} dico enim vobis quod non bibam de generatione vitis, donec regnum Dei veniat.
{22:18} For I say to you, that I will not drink from the fruit of the vine, until the kingdom of God arrives.”

{22:19} Et accepto pane gratias egit, et fregit, et dedit eis, dicens: Hoc est corpus meum, quod pro vobis datur: hoc facite in meam commemorationem.
{22:19} And taking bread, he gave thanks and broke it and gave it to them, saying: “This is my body, which is given for you. Do this as a commemoration of me.”

{22:20} Similiter et calicem, postquam cœnavit, dicens: Hic est calix novum testamentum in sanguine meo, qui pro vobis fundetur.
{22:20} Similarly also, he took the chalice, after he had eaten the meal, saying: “This chalice is the new covenant in my blood, which will be shed for you.

{22:21} Verumtamen ecce manus tradentis me, mecum est in mensa.
{22:21} But in truth, behold, the hand of my betrayer is with me at table.

{22:22} Et quidem Filius hominis, secundum quod definitum est, vadit: verumtamen væ homini illi, per quem tradetur.
{22:22} And indeed, the Son of man goes according to what has been determined. And yet, woe to that man by whom he will be betrayed.”

{22:23} Et ipsi cœperunt quærere inter se, quis esset ex eis, qui hoc facturus esset.
{22:23} And they began to inquire among themselves, as to which of them might do this.

{22:24} Facta est autem et contentio inter eos, quis eorum videretur esse maior.
{22:24} Now there was also a contention among them, as to which of them seemed to be the greater.

{22:25} Dixit autem eis: Reges Gentium dominantur eorum: et qui potestatem habent super eos, benefici vocantur.
{22:25} And he said to them: “The kings of the Gentiles dominate them; and those who hold authority over them are called beneficent.

{22:26} Vos autem non sic: sed qui maior est in vobis, fiat sicut minor: et qui præcessor est, sicut ministrator.
{22:26} But it must not be so with you. Instead, whoever is greater among you, let him become the lesser. And whoever is the leader, let him become the server.

{22:27} Nam quis maior est, qui recumbit, an qui ministrat? Nonne qui recumbit? Ego autem in medio vestrum sum, sicut qui ministrat:
{22:27} For who is greater: he who sits at table, or he who serves? Is not he who sits at table? Yet I am in your midst as one who serves.

{22:28} vos autem estis, qui permansistis mecum in tentationibus meis:
{22:28} But you are those who have remained with me during my trials.

{22:29} Et ego dispono vobis sicut disposuit mihi Pater meus regnum,
{22:29} And I dispose to you, just as my Father has disposed to me, a kingdom,

{22:30} ut edatis, et bibatis super mensam meam in regno meo: et sedeatis super thronos iudicantes duodecim tribus Israel.
{22:30} so that you may eat and drink at my table in my kingdom, and so that you may sit upon thrones, judging the twelve tribes of Israel.”

{22:31} Ait autem Dominus: Simon, Simon, ecce satanas expetivit vos ut cribraret sicut triticum:
{22:31} And the Lord said: “Simon, Simon! Behold, Satan has asked for you, so that he may sift you like wheat.

{22:32} ego autem rogavi pro te ut non deficiat fides tua: et tu aliquando conversus confirma fratres tuos.
{22:32} But I have prayed for you, so that your faith may not fail, and so that you, once converted, may confirm your brothers.”

{22:33} Qui dixit ei: Domine, tecum paratus sum et in carcerem, et in mortem ire.
{22:33} And he said to him, “Lord, I am prepared to go with you, even to prison and to death.”

{22:34} At ille dixit: Dico tibi Petre, non cantabit hodie gallus, donec ter abneges nosse me. Et dixit eis:
{22:34} And he said, “I say to you, Peter, the rooster will not crow this day, until you have three times denied that you know me.” And he said to them,

{22:35} Quando misi vos sine sacculo, et pera, et calceamentis, numquid aliquid defuit vobis?
{22:35} “When I sent you without money or provisions or shoes, did you lack anything?”

~ The word ‘sacculo’ refers to a small bag for carrying money, and the word ‘pera’ refers to a larger bag for carrying provisions. The translation is according to what is in each type of bag, for that is what they were prohibited from carrying.

{22:36} At illi dixerunt: Nihil. Dixit ergo eis: Sed nunc qui habet sacculum, tollat similiter et peram: et qui non habet, vendat tunicam suam, et emat gladium.
{22:36} And they said, “Nothing.” Then he said to them: “But now, let whoever has money take it, and likewise with provisions. And whoever does not have these, let him sell his coat and buy a sword.

{22:37} Dico enim vobis, quoniam adhuc hoc, quod scriptum est, oportet impleri in me: Et cum iniquis deputatus est. Etenim ea, quæ sunt de me, finem habent.
{22:37} For I say to you, that what has been written must still be fulfilled in me: ‘And he was esteemed with the wicked.’ Yet even these things about me have an end.”

~ These things written about Christ are also about the future of the Church. The Church will be esteemed with the wicked; the true Faith will be outlawed. Yet even these things will have an end.

{22:38} At illi dixerunt: Domine, ecce duo gladii hic. At ille dixit eis: Satis est.
{22:38} So they said, “Lord, behold, there are two swords here.” But he said to them, “It is sufficient.”

{22:39} Et egressus ibat secundum consuetudinem in Monte Olivarum. Secuti sunt autem illum et discipuli.
{22:39} And departing, he went out, according to his custom, to the Mount of Olives. And his disciples also followed him.

{22:40} Et cum pervenisset ad locum, dixit illis: Orate ne intretis in tentationem.
{22:40} And when he had arrived at the place, he said to them: “Pray, lest you enter into temptation.”

{22:41} Et ipse avulsus est ab eis quantum iactus est lapidis: et positis genibus orabat,
{22:41} And he was separated from them by about a stone’s throw. And kneeling down, he prayed,

{22:42} dicens: Pater si vis, transfer calicem istum a me: Verumtamen non mea voluntas, sed tua fiat.
{22:42} saying: “Father, if you are willing, take this chalice away from me. Yet truly, let not my will, but yours, be done.”

{22:43} Apparuit autem illi Angelus de cælo, confortans eum. Et factus in agonia, prolixius orabat.
{22:43} Then an Angel appeared to him from heaven, strengthening him. And being in agony, he prayed more intensely;

{22:44} Et factus est sudor eius, sicut guttæ sanguinis decurrentis in terram.
{22:44} and so his sweat became like drops of blood, running down to the ground.

{22:45} Et cum surrexisset ab oratione, et venisset ad discipulos suos, invenit eos dormientes præ tristitia.
{22:45} And when he had risen up from prayer and had gone to his disciples, he found them sleeping out of sorrow.

{22:46} Et ait illis: Quid dormitis? surgite, orate, ne intretis in tentationem.
{22:46} And he said to them: “Why are you sleeping? Rise up, pray, lest you enter into temptation.”

{22:47} Adhuc eo loquente ecce turba: et qui vocabatur Iudas, unus de duodecim, antecedebat eos: et appropinquavit Iesu ut oscularetur eum.
{22:47} While he was still speaking, behold, a crowd arrived. And he who is called Judas, one of the twelve, went ahead of them and approached Jesus, in order to kiss him.

{22:48} Iesus autem dixit illi: Iuda, osculo Filium hominis tradis?
{22:48} And Jesus said to him, “Judas, do you betray the Son of man with a kiss?”

{22:49} Videntes autem hi, qui circa ipsum erant, quod futurum erat, dixerunt ei: Domine, si percutimus in gladio?
{22:49} Then those who were around him, realizing what was about to happen, said to him: “Lord, shall we strike with the sword?”

{22:50} Et percussit unus ex illis servum principis sacerdotum, et amputavit auriculam eius dexteram.
{22:50} And one of them struck the servant of the high priest and cut off his right ear.

{22:51} Respondens autem Iesus, ait: Sinite usque huc. Et cum tetigisset auriculam eius, sanavit eum.
{22:51} But in response, Jesus said, “Permit even this.” And when he had touched his ear, he healed him.

{22:52} Dixit autem Iesus ad eos, qui venerant ad se, principes sacerdotum, et magistratus templi, et seniores: Quasi ad latronem existis cum gladiis, et fustibus?
{22:52} Then Jesus said to the leaders of the priests, and the magistrates of the temple, and the elders, who had come to him: “Have you gone out, as if against a thief, with swords and clubs?

{22:53} Cum quotidie vobiscum fuerim in templo, non extendistis manus in me: sed hæc est hora vestra, et potestas tenebrarum.
{22:53} When I was with you each day in the temple, you did not extend your hands against me. But this is your hour and that of the power of darkness.”

{22:54} Comprehendentes autem eum, duxerunt ad domum principis sacerdotum: Petrus vero sequebatur a longe.
{22:54} And apprehending him, they led him to the house of the high priest. Yet truly, Peter followed at a distance.

{22:55} Accenso autem igne in medio atrii, et circumsedentibus illis, erat Petrus in medio eorum.
{22:55} Now as they were sitting around a fire, which had been kindled in the middle of the atrium, Peter was in their midst.

{22:56} Quem cum vidisset ancilla quædam sedentem ad lumen, et eum fuisset intuita, dixit: Et hic cum illo erat.
{22:56} And when a certain woman servant had seen him sitting in its light, and had looked at him intently, she said, “This one was also with him.”

{22:57} At ille negavit eum, dicens: Mulier, non novi illum.
{22:57} But he denied him by saying, “Woman, I do not know him.”

{22:58} Et post pusillum alius videns eum, dixit: Et tu de illis es. Petrus vero ait: O homo, non sum.
{22:58} And after a little while, another one, seeing him, said, “You also are one of them.” Yet Peter said, “O man, I am not.”

{22:59} Et intervallo facto quasi horæ unius, alius quidam affirmabat, dicens: Vere et hic cum illo erat: nam et Galilæus est.
{22:59} And after the interval of about one hour had passed, someone else affirmed it, saying: “Truly, this one also was with him. For he is also a Galilean.”

{22:60} Et ait Petrus: Homo, nescio quid dicis. Et continuo adhuc illo loquente cantavit gallus.
{22:60} And Peter said: “Man, I do not know what you are saying.” And at once, while he was still speaking, the rooster crowed.

{22:61} Et conversus Dominus respexit Petrum. Et recordatus est Petrus verbi Domini, sicut dixerat: Quia priusquam gallus cantet, ter me negabis.
{22:61} And the Lord turned around and looked at Peter. And Peter remembered the word of the Lord that he had said: “For before the rooster crows, you will deny me three times.”

{22:62} Et egressus foras Petrus flevit amare.
{22:62} And going out, Peter wept bitterly.

{22:63} Et viri, qui tenebant illum, illudebant ei, cædentes.
{22:63} And the men who were holding him ridiculed him and beat him.

{22:64} Et velaverunt eum, et percutiebant faciem eius: et interrogabant eum, dicentes: Prophetiza, quis est, qui te percussit?
{22:64} And they blindfolded him and repeatedly struck his face. And they questioned him, saying: “Prophesy! Who is it that struck you?”

{22:65} Et alia multa blasphemantes dicebant in eum.
{22:65} And blaspheming in many other ways, they spoke against him.

{22:66} Et ut factus est dies, convenerunt seniores plebis, et principes sacerdotum, et scribæ, et duxerunt illum in concilium suum, dicentes: Si tu es Christus, dic nobis.
{22:66} And when it was daytime, the elders of the people, and the leaders of the priests, and the scribes convened. And they led him into their council, saying, “If you are the Christ, tell us.”

{22:67} Et ait illis: Si vobis dixero, non credetis mihi:
{22:67} And he said to them: “If I tell you, you will not believe me.

{22:68} si autem et interrogavero, non respondebitis mihi, neque dimittetis.
{22:68} And if I also question you, you will not answer me. Neither will you release me.

{22:69} Ex hoc autem erit Filius hominis sedens a dextris virtutis Dei.
{22:69} But from this time, the Son of man will be sitting at the right hand of the power of God.”

{22:70} Dixerunt autem omnes: Tu ergo es Filius Dei? Qui ait: Vos dicitis, quia ego sum.
{22:70} Then they all said, “So you are the Son of God?” And he said. “You are saying that I am.”

{22:71} At illi dixerunt: Quid adhuc desideramus testimonium? ipsi enim audivimus de ore eius.
{22:71} And they said: “Why do we still require testimony? For we have heard it ourselves, from his own mouth.”

[Lucas 23]
[Luke 23]

{23:1} Et surgens omnis multitudo eorum, duxerunt illum ad Pilatum.
{23:1} And the entire multitude of them, rising up, led him to Pilate.

{23:2} Cœperunt autem illum accusare, dicentes: Hunc invenimus subvertentem gentem nostram, et prohibentem tributa dare Cæsari, et dicentem se Christum regem esse.
{23:2} Then they began to accuse him, saying, “We found this one subverting our nation, and prohibiting giving tribute to Caesar, and saying that he is Christ the king.”

{23:3} Pilatus autem interrogavit eum, dicens: Tu es rex Iudæorum? At ille respondens ait: Tu dicis.
{23:3} And Pilate questioned him, saying: “You are the king of the Jews?” But in response, he said: “You are saying it.”

{23:4} Ait autem Pilatus ad principes sacerdotum, et turbas: Nihil invenio causæ in hoc homine.
{23:4} Then Pilate said to the leaders of the priests and to the crowds, “I find no case against this man.”

{23:5} At illi invalescebant, dicentes: Commovet populum docens per universam Iudæam, incipiens a Galilæa usque huc.
{23:5} But they continued more intensely, saying: “He has stirred up the people, teaching throughout all of Judea, beginning from Galilee, even to this place.”

{23:6} Pilatus autem audiens Galilæam, interrogavit si homo Galilæus esset.
{23:6} But Pilate, upon hearing Galilee, asked if the man were of Galilee.

{23:7} Et ut cognovit quod de Herodis potestate esset, remisit eum ad Herodem, qui et ipse Ierosolymis erat illis diebus.
{23:7} And when he realized that he was under Herod’s jurisdiction, he sent him away to Herod, who was himself also at Jerusalem in those days.

{23:8} Herodes autem viso Iesu, gavisus est valde. Erat enim cupiens ex multo tempore videre eum, eo quod audierat multa de eo, et sperabat signum aliquod videre ab eo fieri.
{23:8} Then Herod, upon seeing Jesus, was very glad. For he had been wanting to see him for a long time, because he had heard so many things about him, and he was hoping to see some kind of sign wrought by him.

{23:9} Interrogabat autem eum multis sermonibus. At ipse nihil illi respondebat.
{23:9} Then he questioned him with many words. But he gave him no response at all.

{23:10} Stabant autem principes sacerdotum, et scribæ constanter accusantes eum.
{23:10} And the leaders of the priests, and the scribes, stood firm in persistently accusing him.

~ The leaders were of the priests; the scribes had no leaders among them.

{23:11} Sprevit autem illum Herodes cum exercitu suo: et illusit indutum veste alba, et remisit ad Pilatum.
{23:11} Then Herod, with his soldiers, scorned him. And he ridiculed him, clothing him in a white garment. And he sent him back to Pilate.

{23:12} Et facti sunt amici Herodes et Pilatus in ipsa die: nam antea inimici erant ad invicem.
{23:12} And Herod and Pilate became friends on that day. For previously they were enemies to one another.

{23:13} Pilatus autem convocatis principibus sacerdotum, et magistratibus, et plebe,
{23:13} And Pilate, calling together the leaders of the priests, and the magistrates, and the people,

{23:14} dixit ad illos: Obtulistis mihi hunc hominem, quasi avertentem populum, et ecce ego coram vobis interrogans, nullam causam inveni in homine isto ex his, in quibus eum accusatis.
{23:14} said to them: “You have brought before me this man, as one who disturbs the people. And behold, having questioned him before you, I find no case against this man, in those things about which you accuse him.

{23:15} Sed neque Herodes: nam remisi vos ad illum, et ecce nihil dignum morte actum est ei.
{23:15} And neither did Herod. For I sent you all to him, and behold, nothing deserving of death was recorded about him.

~ The word ‘actum,’ in this context, refers to official records. Herod did not record any guilty verdict or judicial decision against him.

{23:16} Emendatum ergo illum dimittam.
{23:16} Therefore, I will chastise him and release him.”

{23:17} Necesse autem habebat dimittere eis per diem festum, unum.
{23:17} Now he was required to release one person for them on the feast day.

{23:18} Exclamavit autem simul universa turba, dicens: Tolle hunc, et dimitte nobis Barabbam,
{23:18} But the entire crowd exclaimed together, saying: “Take this one, and release to us Barabbas!”

{23:19} qui erat propter seditionem quamdam factam in civitate et homicidium, missus in carcerem.
{23:19} Now he had been cast into prison because of a certain sedition that occurred in the city and for murder.

{23:20} Iterum autem Pilatus locutus est ad eos, volens dimittere Iesum.
{23:20} Then Pilate spoke to them again, wanting to release Jesus.

{23:21} At illi succlamabant, dicentes: Crucifige, crucifige eum.
{23:21} But they shouted in response, saying: “Crucify him! Crucify him!”

{23:22} Ille autem tertio dixit ad illos: Quid enim mali fecit iste? nullam causam mortis invenio in eo: corripiam ergo illum, et dimittam.
{23:22} Then he said to them a third time: “Why? What evil has he done? I find no case against him for death. Therefore, I will chastise him and release him.”

{23:23} At illi instabant vocibus magnis postulantes ut crucifigeretur: et invalescebant voces eorum.
{23:23} But they persisted, with loud voices, in demanding that he be crucified. And their voices increased in intensity.

{23:24} Et Pilatus adiudicavit fieri petitionem eorum.
{23:24} And so Pilate issued a judgment granting their petition.

{23:25} Dimisit autem illis eum, qui propter homicidium, et seditionem missus fuerat in carcerem, quem petebant, Iesum vero tradidit voluntati eorum.
{23:25} Then he released for them the one who had been cast into prison for murder and sedition, whom they were requesting. Yet truly, Jesus he handed over to their will.

{23:26} Et cum ducerent eum, apprehenderunt Simonem quemdam Cyrenensem venientem de villa: et imposuerunt illi crucem portare post Iesum.
{23:26} And as they were leading him away, they apprehended a certain one, Simon of Cyrene, as he was returning from the countryside. And they imposed the cross on him to carry after Jesus.

{23:27} Sequebatur autem illum multa turba populi, et mulierum: quæ plangebant, et lamentabantur eum.
{23:27} Then a great crowd of people followed him, with women who were mourning and lamenting him.

{23:28} Conversus autem ad illas Iesus, dixit: Filiæ Ierusalem, nolite flere super me, sed super vos ipsas flete, et super filios vestros.
{23:28} But Jesus, turning to them, said: “Daughters of Jerusalem, do not weep over me. Instead, weep over yourselves and over your children.

{23:29} Quoniam ecce venient dies, in quibus dicent: Beatæ steriles, et ventres, qui non genuerunt, et ubera, quæ non lactaverunt.
{23:29} For behold, the days will arrive in which they will say, ‘Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed.’

{23:30} Tunc incipient dicere montibus: Cadite super nos: et collibus: Operite nos.
{23:30} Then they will begin to say to the mountains, ‘Fall over us,’ and to the hills, ‘Cover us.’

{23:31} Quia si in viridi ligno hæc faciunt, in arido quid fiet?
{23:31} For if they do these things with green wood, what will be done with the dry?”

{23:32} Ducebantur autem et alii duo nequam cum eo, ut interficerentur.
{23:32} Now they also led out two other criminals with him, in order to execute them.

{23:33} Et postquam venerunt in locum, qui vocatur Calvariæ, ibi crucifixerunt eum: et latrones, unum a dextris, et alterum a sinistris.
{23:33} And when they arrived at the place that is called Calvary, they crucified him there, with the robbers, one to the right and the other to the left.

{23:34} Iesus autem dicebat: Pater, dimitte illis: non enim sciunt quid faciunt. Dividentes vero vestimenta eius, miserunt sortes.
{23:34} Then Jesus said, “Father, forgive them. For they know not what they do.” And truly, dividing his garments, they cast lots.

{23:35} Et stabat populus spectans, et deridebant eum principes cum eis, dicentes: Alios salvos fecit, se salvum faciat, si hic est Christus Dei electus.
{23:35} And people were standing near, watching. And the leaders among them derided him, saying: “He saved others. Let him save himself, if this one is the Christ, the elect of God.”

{23:36} Illudebant autem ei et milites accedentes, et acetum offerentes ei,
{23:36} And the soldiers also ridiculed him, approaching him and offering him vinegar,

{23:37} et dicentes: Si tu es rex Iudæorum, salvum te fac.
{23:37} and saying, “If you are the king of the Jews, save yourself.”

{23:38} Erat autem et superscriptio scripta super eum litteris Græcis, et Latinis, et Hebraicis: Hic est rex Iudæorum.
{23:38} Now there was also an inscription written over him in letters of Greek, and Latin, and Hebrew: THIS IS THE KING OF THE JEWS.

{23:39} Unus autem de his, qui pendebant, latronibus, blasphemabat eum, dicens: Si tu es Christus, salvum fac temetipsum, et nos.
{23:39} And one of those robbers who were hanging blasphemed him, saying, “If you are the Christ, save yourself and us.”

{23:40} Respondens autem alter increpabat eum, dicens: Neque tu times Deum, quod in eadem damnatione es.
{23:40} But the other responded by rebuking him, saying: “Do you have no fear of God, since you are under the same condemnation?

{23:41} Et nos quidem iuste, nam digna factis recipimus: hic vero nihil mali gessit.
{23:41} And indeed, it is just for us. For we are receiving what our deeds deserve. But truly, this one has done nothing wrong.”

{23:42} Et dicebat ad Iesum: Domine, memento mei, cum veneris in regnum tuum.
{23:42} And he said to Jesus, “Lord, remember me when you come into your kingdom.”

{23:43} Et dixit illi Iesus: Amen dico tibi: Hodie mecum eris in Paradiso.
{23:43} And Jesus said to him, “Amen I say to you, this day you shall be with me in Paradise.”

{23:44} Erat autem fere hora sexta, et tenebræ factæ sunt in universam terram usque ad horam nonam.
{23:44} Now it was nearly the sixth hour, and a darkness occurred over the entire earth, until the ninth hour.

{23:45} Et obscuratus est sol: et velum templi scissum est medium.
{23:45} And the sun was obscured. And the veil of the temple was torn down the middle.

{23:46} Et clamans voce magna Iesus ait: Pater in manus tuas commendo spiritum meum. Et hæc dicens, expiravit.
{23:46} And Jesus, crying out with a loud voice, said: “Father, into your hands I commend my spirit.” And upon saying this, he expired.

{23:47} Videns autem Centurio quod factum fuerat, glorificavit Deum, dicens: Vere hic homo iustus erat.
{23:47} Now, the centurion, seeing what had happened, glorified God, saying, “Truly, this man was the Just One.”

~ We know from the Gospel of Mark that the centurion was not merely saying that Jesus was a good man or a just man, but the Son of God. Some might argue that the centurion lacked true faith, and was merely remarking on Jesus’ innocence, that he was just, but not the Son of God. But the Romans believed in gods and sons of gods, so the centurion had a basic understanding that God can have a Son. And a Roman soldier stationed in Judea would certainly be aware of the controversies among the inhabitants. So he knew that many believed in Jesus as the Son of God, and he also knew that this was the controversy over which he was killed. Then, knowing all this, upon seeing the very act of Christ dying for our salvation, which effects the salvation of all, his comment was not merely that Jesus was innocent. For Christ was only innocent of the charges, if He is the Son of God and the Just One. If Jesus were merely a just man, or a son of God as all men are sons of God, then He would not be innocent. Therefore, the Soldier was saying that this man Jesus was truly the Son of God, the Just One.

{23:48} Et omnis turba eorum, qui simul aderant ad spectaculum istud, et videbant quæ fiebant, percutientes pectora sua revertebantur.
{23:48} And the entire crowd of those who came together to see this spectacle also saw what had happened, and they returned, striking their breasts.

{23:49} Stabant autem omnes noti eius a longe: et mulieres, quæ secutæ eum erant a Galilæa, hæc videntes.
{23:49} Now all those who knew him, and the women who had followed him from Galilee, were standing at a distance, watching these things.

{23:50} Et ecce vir nomine Ioseph, qui erat decurio, vir bonus, et iustus:
{23:50} And behold, there was a man named Joseph, who was a councilman, a good and just man,

{23:51} hic non consenserat consilio, et actibus eorum, ab Arimathæa civitate Iudææ, qui expectabat et ipse regnum Dei.
{23:51} (for he had not consented to their decision or their actions). He was from Arimathea, a city of Judea. And he was himself also anticipating the kingdom of God.

{23:52} Hic accessit ad Pilatum, et petiit corpus Iesu:
{23:52} This man approached Pilate and petitioned for the body of Jesus.

{23:53} et depositum involvit sindone, et posuit eum in monumento exciso, in quo nondum quisquam positus fuerat.
{23:53} And taking him down, he wrapped him in a fine linen cloth, and he placed him in a tomb hewn from rock, in which no one had ever been placed.

{23:54} Et dies erat Parasceves, et Sabbatum illucescebat.
{23:54} And it was the day of Preparation, and the Sabbath was drawing near.

{23:55} Subsecutæ autem mulieres, quæ cum eo venerant de Galilæa, viderunt monumentum, et quemadmodum positum erat corpus eius.
{23:55} Now the women who had come with him from Galilee, by following, saw the tomb and the manner in which his body was placed.

{23:56} Et revertentes paraverunt aromata, et unguenta: et Sabbato quidem siluerunt secundum mandatum.
{23:56} And upon returning, they prepared aromatic spices and ointments. But on the Sabbath, indeed, they rested, according to the commandment.

[Lucas 24]
[Luke 24]

{24:1} Una autem Sabbati valde diluculo venerunt ad monumentum, portantes quæ paraverant, aromata:
{24:1} Then, on the first Sabbath, at very first light, they went to the tomb, carrying the aromatic spices that they had prepared.

{24:2} et invenerunt lapidem revolutum a monumento.
{24:2} And they found the stone rolled back from the tomb.

{24:3} Et ingressæ non invenerunt corpus Domini Iesu.
{24:3} And upon entering, they did not find the body of the Lord Jesus.

{24:4} Et factum est, dum mente consternatæ essent de isto, ecce duo viri steterunt secus illas in veste fulgenti.
{24:4} And it happened that, while their minds were still confused about this, behold, two men stood beside them, in shining apparel.

{24:5} Cum timerent autem, et declinarent vultum in terram, dixerunt ad illas: Quid quæritis viventem cum mortuis?
{24:5} Then, since they were afraid and were turning their faces toward the ground, these two said to them: “Why do you seek the living with the dead?

{24:6} non est hic, sed surrexit: recordamini qualiter locutus est vobis, cum adhuc in Galilæa esset,
{24:6} He is not here, for he has risen. Recall how he spoke to you, when he was still in Galilee,

{24:7} dicens: Quia oportet Filium hominis tradi in manus hominum peccatorum, et crucifigi, et die tertia resurgere.
{24:7} saying: ‘For the Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’ ”

{24:8} Et recordatæ sunt verborum eius.
{24:8} And they called to mind his words.

{24:9} Et regressæ a monumento nunciaverunt hæc omnia illis undecim, et ceteris omnibus.
{24:9} And returning from the tomb, they reported all these things to the eleven, and to all the others.

{24:10} Erat autem Maria Magdalene, et Ioanna, et Maria Iacobi, et ceteræ, quæ cum eis erant, quæ dicebant ad Apostolos hæc.
{24:10} Now it was Mary Magdalene, and Joanna, and Mary of James, and the other women who were with them, who told these things to the Apostles.

{24:11} Et visa sunt ante illos, sicut deliramentum verba ista: et non crediderunt illis.
{24:11} But these words seemed to them a delusion. And so they did not believe them.

{24:12} Petrus autem surgens cucurrit ad monumentum: et procumbens vidit linteamina sola posita, et abiit secum mirans quod factum fuerat.
{24:12} But Peter, rising up, ran to the tomb. And stooping down, he saw the linen cloths positioned alone, and he went away wondering to himself about what had happened.

{24:13} Et ecce duo ex illis ibant ipsa die in castellum, quod erat in spatio stadiorum sexaginta ab Ierusalem, nomine Emmaus.
{24:13} And behold, two of them went out, on the same day, to a town named Emmaus, which was the distance of sixty stadia from Jerusalem.

{24:14} Et ipsi loquebantur ad invicem de his omnibus, quæ acciderant.
{24:14} And they spoke to one another about all of these things that had occurred.

{24:15} Et factum est, dum fabularentur, et secum quærerent: et ipse Iesus appropinquans ibat cum illis:
{24:15} And it happened that, while they were speculating and questioning within themselves, Jesus himself, drawing near, traveled with them.

{24:16} oculi autem illorum tenebantur ne eum agnoscerent.
{24:16} But their eyes were restrained, so that they would not recognize him.

{24:17} Et ait ad illos: Qui sunt hi sermones, quos confertis ad invicem ambulantes, et estis tristes?
{24:17} And he said to them, “What are these words, which you are discussing with one another, as you walk and are sad?”

{24:18} Et respondens unus, cui nomen Cleophas, dixit ei: Tu solus peregrinus es in Ierusalem, et non cognovisti quæ facta sunt in illa his diebus?
{24:18} And one of them, whose name was Cleopas, responded by saying to him, “Are you the only one visiting Jerusalem who does not know the things that have happened there in these days?”

{24:19} Quibus ille dixit: Quæ? Et dixerunt: De Iesu Nazareno, qui fuit vir propheta, potens in opere, et sermone coram Deo, et omni populo:
{24:19} And he said to them, “What things?” And they said, “About Jesus of Nazareth, who was a noble prophet, powerful in works and in words, before God and all the people.

{24:20} Et quomodo eum tradiderunt summi sacerdotes, et principes nostri in damnationem mortis, et crucifixerunt eum.
{24:20} And how our high priests and leaders handed him over to be condemned to death. And they crucified him.

{24:21} Nos autem sperabamus quia ipse esset redempturus Israel: et nunc super hæc omnia, tertia dies est hodie quod hæc facta sunt.
{24:21} But we were hoping that he would be the Redeemer of Israel. And now, on top of all this, today is the third day since these things have happened.

{24:22} Sed et mulieres quædam ex nostris terruerunt nos, quæ ante lucem fuerunt ad monumentum,
{24:22} Then, too, certain women from among us terrified us. For before daytime, they were at the tomb,

{24:23} et, non invento corpore eius, venerunt, dicentes se etiam visionem Angelorum vidisse, qui dicunt eum vivere.
{24:23} and, having not found his body, they returned, saying that they had even seen a vision of Angels, who said that he is alive.

{24:24} Et abierunt quidam ex nostris ad monumentum: et ita invenerunt sicut mulieres dixerunt, ipsum vero non invenerunt.
{24:24} And some of us went out to the tomb. And they found it just as the women had said. But truly, they did not find him.”

{24:25} Et ipse dixit ad eos: O stulti, et tardi corde ad credendum in omnibus, quæ locuti sunt Prophetæ!
{24:25} And he said to them: “How foolish and reluctant in heart you are, to believe everything that has been spoken by the Prophets!

{24:26} Nonne hæc oportuit pati Christum, et ita intrare in gloriam suam?
{24:26} Was not the Christ required to suffer these things, and so enter into his glory?”

{24:27} Et incipiens a Moyse, et omnibus Prophetis, interpretabatur illis in omnibus scripturis, quæ de ipso erant.
{24:27} And beginning from Moses and all the Prophets, he interpreted for them, in all the Scriptures, the things that were about him.

{24:28} Et appropinquaverunt castello quo ibant: et ipse se finxit longius ire.
{24:28} And they drew near to the town where they were going. And he conducted himself so as to go on further.

{24:29} Et coegerunt illum, dicentes: Mane nobiscum, quoniam advesperascit, et inclinata est iam dies. Et intravit cum illis.
{24:29} But they were insistent with him, saying, “Remain with us, because it is toward evening and now daylight is declining.” And so he entered with them.

{24:30} Et factum est, dum recumberet cum eis, accepit panem, et benedixit, ac fregit, et porrigebat illis.
{24:30} And it happened that, while he was at table with them, he took bread, and he blessed and broke it, and he extended it to them.

{24:31} Et aperti sunt oculi eorum, et cognoverunt eum: et ipse evanuit ex oculis eorum.
{24:31} And their eyes were opened, and they recognized him. And he vanished from their eyes.

{24:32} Et dixerunt ad invicem: Nonne cor nostrum ardens erat in nobis dum loqueretur in via, et aperiret nobis Scripturas?
{24:32} And they said to one another, “Was not our heart burning within us, while he was speaking on the way, and when he opened the Scriptures to us?”

{24:33} Et surgentes eadem hora regressi sunt in Ierusalem: et invenerunt congregatos undecim, et eos, qui cum illis erant,
{24:33} And rising up at that same hour, they returned to Jerusalem. And they found the eleven gathered together, and those who were with them,

{24:34} dicentes: Quod surrexit Dominus vere, et apparuit Simoni.
{24:34} saying: “In truth, the Lord has risen, and he has appeared to Simon.”

{24:35} Et ipsi narrabant quæ gesta erant in via: et quomodo cognoverunt eum in fractione panis.
{24:35} And they explained the things that were done on the way, and how they had recognized him at the breaking of the bread.

{24:36} Dum autem hæc loquuntur, stetit Iesus in medio eorum, et dicit eis: Pax vobis: ego sum, nolite timere.
{24:36} Then, while they were talking about these things, Jesus stood in their midst, And he said to them: “Peace be with you. It is I. Do not be afraid.”

{24:37} Conturbati vero, et conterriti, existimabant se spiritum videre.
{24:37} Yet truly, they were very disturbed and terrified, supposing that they saw a spirit.

{24:38} Et dixit eis: Quid turbati estis, et cogitationes ascendunt in corda vestra?
{24:38} And he said to them: “Why are you disturbed, and why do these thoughts rise up in your hearts?

{24:39} Videte manus meas, et pedes, quia ego ipse sum: palpate, et videte: quia spiritus carnem, et ossa non habet, sicut me videtis habere.
{24:39} See my hands and feet, that it is I myself. Look and touch. For a spirit does not have flesh and bones, as you see that I have.”

{24:40} Et cum hoc dixisset, ostendit eis manus, et pedes.
{24:40} And when he had said this, he showed them his hands and feet.

{24:41} Adhuc autem illis non credentibus, et mirantibus præ gaudio, dixit: Habetis hic aliquid, quod manducetur?
{24:41} Then, while they were still in disbelief and in wonder out of joy, he said, “Do you have anything here to eat?”

{24:42} At illi obtulerunt ei partem piscis assi, et favum mellis.
{24:42} And they offered him a piece of roasted fish and a honeycomb.

{24:43} Et cum manducasset coram eis, sumens reliquias dedit eis.
{24:43} And when he had eaten these in their sight, taking up what was left, he gave it to them.

{24:44} Et dixit ad eos: Hæc sunt verba, quæ locutus sum ad vos, cum adhuc essem vobiscum, quoniam necesse est impleri omnia, quæ scripta sunt in lege Moysi, et Prophetis, et Psalmis de me.
{24:44} And he said to them: “These are the words that I spoke to you when I was still with you, because all things must be fulfilled which are written in the law of Moses, and in the Prophets, and in the Psalms about me.”

{24:45} Tunc aperuit illis sensum ut intelligerent Scripturas.
{24:45} Then he opened their mind, so that they might understand the Scriptures.

{24:46} Et dixit eis: Quoniam sic scriptum est, et sic oportebat Christum pati, et resurgere a mortuis tertia die:
{24:46} And he said to them: “For so it is written, and so it was necessary, for the Christ to suffer and to rise up from the dead on the third day,

{24:47} et prædicari in nomine eius pœnitentiam, et remissionem peccatorum in omnes gentes, incipientibus ab Ierosolyma.
{24:47} and, in his name, for repentance and the remission of sins to be preached, among all the nations, beginning at Jerusalem.

{24:48} Vos autem testes estis horum.
{24:48} And you are witnesses of these things.

{24:49} Et ego mitto promissum Patris mei in vos. Vos autem sedete in civitate, quoadusque induamini virtute ex alto.
{24:49} And I am sending the Promise of my Father upon you. But you must stay in the city, until such time as you are clothed with power from on high.”

{24:50} Eduxit autem eos foras in Bethaniam: et elevatis manibus suis benedixit eis.
{24:50} Then he led them out as far as Bethania. And lifting up his hands, he blessed them.

{24:51} Et factum est, dum benediceret illis, recessit ab eis, et ferebatur in cælum.
{24:51} And it happened that, while he was blessing them, he withdrew from them, and he was carried up into heaven.

{24:52} Et ipsi adorantes regressi sunt in Ierusalem cum gaudio magno:
{24:52} And worshiping, they returned to Jerusalem with great joy.

{24:53} et erant semper in templo, laudantes, et benedicentes Deum. Amen.
{24:53} And they were always in the temple, praising and blessing God. Amen.


The Sacred BibleThe Gospel of Luke